New Testament

This article is about the Christian Greek Scriptures that are contained in the Christian Biblical canon. For the theological concept, see New Covenant.

The New Testament (Koine Greek: Ἡ Καινὴ Διαθήκη, Hē Kainḕ Diathḗkē; Latin: Novum Testamentum) is the second major part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture. The New Testament (in whole or in part) has frequently accompanied the spread of Christianity around the world. It reflects and serves as a source for Christian theology and morality. Both extended readings and phrases directly from the New Testament are also incorporated (along with readings from the Old Testament) into the various Christian liturgies. The New Testament has influenced religious, philosophical, and political movements in Christendom and left an indelible mark on literature, art, and music.

The New Testament is an anthology, a collection of Christian works written in the common (Koine) Greek language of the first century, at different times by various writers, who were early Jewish followers of Jesus, and the modern consensus is that it also provides important evidence regarding Judaism in the first century AD.[1] In almost all Christian traditions today, the New Testament consists of 27 books. The original texts were written in the first and perhaps the second centuries of the Christian Era, in Greek, which was the common language of the Eastern Mediterranean from the Conquests of Alexander the Great (335–323 BC) until the evolution of Byzantine Greeks (c. 600). All the works that eventually became incorporated into the New Testament are believed to have been written no later than around 150 AD,[2] and a small minority of scholars would date them to no later than 70 AD.[3] John A. T. Robinson, Dan Wallace, and William F. Albright dated all the books of the New Testament before 70 AD.[4] Others give a final date of 80 AD,[5] or at 96 AD.[6]

Collections of related texts such as letters of the Apostle Paul (a major collection of which must have been made already by the early 2nd century)[7] and the Canonical Gospels of Matthew, Mark, Luke, and John (asserted by Irenaeus of Lyon in the late-2nd century as the Four Gospels) gradually were joined to other collections and single works in different combinations to form various Christian canons of Scripture. Over time, some disputed books, such as the Book of Revelation and the Minor Catholic (General) Epistles were introduced into canons in which they were originally absent. Other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were excluded from the New Testament. The Old Testament canon is not completely uniform among all major Christian groups including Roman Catholics, Protestants, the Greek Orthodox Church, the Slavic Orthodox Churches, and the Armenian Orthodox Church. However, the twenty-seven-book canon of the New Testament, at least since Late Antiquity, has been almost universally recognized within Christianity (see Development of the New Testament canon).

The New Testament consists of:


The term "new testament" (Koine Greek: Ἡ Καινὴ Διαθήκη, Hē Kainḕ Diathḗkē),[8] or "new covenant" (Hebrew בְּרִית חֲדָשָׁה bərîṯ ḥăḏāšâ) first occurs in Jeremiah 31:31 (Greek Septuagint καινὴ διαθήκη kainḕ diathḗkē, cited in Hebrews 8:8). The same Greek phrase for "new covenant" is found elsewhere in the New Testament (Luke 22:20, 1 Corinthians 11:25, 2 Corinthians 3:6, Hebrews 8:8, and Hebrews 9:15; cf. 2 Corinthians 3:14). In early Bible translations into Latin, the phrase was rendered foedus, "federation", in Jeremiah 31:31, and was rendered testamentum in Hebrews 8:8 and other instances from which comes the English term "New Testament."

Modern English, like Latin, distinguishes testament and covenant as alternative translations, and consequently the treatment of the term διαθήκη diathḗkē varies in English translations of the Bible. John Wycliffe's 1395 version is a translation of the Latin Vulgate and so follows different terms in Jeremiah and Hebrews:

Lo! days shall come, saith the Lord, and I shall make a new covenant (from Latin foedus) with the house of Israel, and with the house of Judah.[Jeremiah 31:31]
For he reproving him saith, Lo! days come, saith the Lord, when I shall establish a new testament (from Latin testamentum) on the house of Israel, and on the house of Judah.[Hebrews 8:8]

Use of the term New Testament to describe a collection of first and second-century Christian Greek Scriptures can be traced back to Tertullian (in Against Praxeas 15).[9] In Against Marcion, written circa 208 AD, he writes of

the Divine Word, who is doubly edged with the two testaments of the law and the gospel.[10]

And Tertullian continues later in the book, writing:

it is certain that the whole aim at which he [Marcion] has strenuously laboured, even in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, and as alien from the law and the prophets.[11][note 1]

By the 4th century, the existence—even if not the exact contents—of both an Old and New Testament had been established. Lactantius, a 3rd–4th century Christian author wrote in his early-4th-century Latin Institutiones Divinae (Divine Institutes):

But all scripture is divided into two Testaments. That which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited. As the prophet Jeremiah testifies when he speaks such things: "Behold, the days come, saith the Lord, that I will make a new testament to the house of Israel and the house of Judah, not according to the testament which I made to their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; for they continued not in my testament, and I disregarded them, saith the Lord."[Jer 31:31–32] ... For that which He said above, that He would make a new testament to the house of Judah, shows that the old testament which was given by Moses was not perfect; but that which was to be given by Christ would be complete.[12]


The canon of the New Testament is the collection of books that most Christians regard as divinely inspired and constituting the New Testament of the Christian Biblical Canon.

In the period extending roughly from 50 to 150 AD, a number of documents began to circulate among the churches, including epistles, gospel accounts, memoirs, prophecies, homilies, and collections of teachings. While some of these documents were apostolic in origin, others drew upon the tradition the apostles and ministers of the word had utilized in their individual missions, and still others represented a summation of the teaching entrusted to a particular church center. Several of these writings sought to extend, interpret, and apply apostolic teaching to meet the needs of Christians in a given locality.

In general, among Christian denominations the New Testament canon came to be agreed-upon as a list of 27 books, although the order of the books can vary from one version of the printed scriptures to the next. The book order is the same in the Greek Orthodox, Roman Catholic, and Protestant traditions.[13] The Slavonic, Armenian and Ethiopian traditions have different New Testament book orders.

The Gospels

Main article: Canonical gospels

Each of the four gospels in the New Testament narrates the life, death, and resurrection of Jesus of Nazareth. The word "gospel" derives from the Old English gōd-spell[14] (rarely godspel), meaning "good news" or "glad tidings". The gospel was considered the "good news" of the coming Kingdom of Messiah, and the redemption through the life and death of Jesus, the central Christian message.[15] Gospel is a calque (word-for-word translation) of the Greek word εὐαγγέλιον, euangelion (eu- "good", -angelion "message").

Since the 2nd century, the four narrative accounts of the life and work of Jesus Christ have been referred to as "The Gospel of ..." or "The Gospel according to ..." followed by the name of the supposed author. Whatever these admittedly early ascriptions may imply about the sources behind or the perception of these gospels, they are anonymous compositions.[2]

The first three gospels listed above are classified as the Synoptic Gospels. They contain similar accounts of the events in Jesus' life and his teaching, due to their literary interdependence. The Gospel of John is structured differently and includes stories of several miracles of Jesus and sayings not found in the other three.

These four gospels that were eventually included in the New Testament were only a few among many other early Christian gospels. The existence of such texts is even mentioned at the beginning of the Gospel of Luke.[Luke 1:1–4] Other early Christian gospels such as the so-called "Jewish-Christian Gospels" or the Gospel of Thomas, also offer both a window into the context of early Christianity and may provide some assistance in the reconstruction of the historical Jesus.

Acts of the Apostles

The Acts of the Apostles is a narrative of the apostles' ministry and activity after Christ's death and resurrection, from which point it resumes and functions as a sequel to the Gospel of Luke. Examining style, phraseology, and other evidence, modern scholarship generally concludes that Acts and the Gospel of Luke share the same author, referred to as Luke-Acts. Luke-Acts does not name its author.[17] Church tradition identified him as Luke the Evangelist, the companion of Paul, but the majority of scholars reject this due to the many contradictions between Acts and the authentic Pauline letters.[18] The most probable date of composition is around 80–100 AD, and there is evidence that it was still being substantially revised well into the 2nd century.[19]


The epistles of the New Testament are considered by Christians to be divinely inspired and holy letters, written by the apostles and disciples of Christ, to either local congregations with specific needs, or to New Covenant Christians in general, scattered about; or "General Epistles."

General epistles

The General epistles (or "catholic epistles") consist of both letters and treatises in the form of letters written to the church at large. The term "catholic" (Greek: καθολική, katholikē), used to describe these letters in the oldest manuscripts containing them, here simply means "general" or "universal". The authorship of a number of these is disputed.

Pauline epistles

Main article: Pauline epistles

The Pauline epistles are the thirteen New Testament books that present Paul the Apostle as their author.[note 2] Six of the letters are disputed. Four are thought by most modern scholars to be pseudepigraphic, i.e., not actually written by Paul even if attributed to him within the letters themselves. Opinion is more divided on the other two disputed letters (2 Thessalonians and Colossians).[22] These letters were written to Christian communities in specific cities or geographical regions, often to address issues faced by that particular community. Prominent themes include the relationship both to broader "pagan" society, to Judaism, and to other Christians.[23]

[Disputed letters are marked with an asterisk (*).]


The Epistle to the Hebrews addresses a Jewish audience who had come to believe that Jesus was the anointed one (Hebrew: מָשִׁיחַ—transliterated in English as "Moshiach", or "Messiah"; Greek: Χριστός—transliterated in English as "Christos", for "Christ") who was predicted in the writings of the Hebrew Bible. The author discusses the "better-ness" of the new covenant and the ministry of Jesus, over the Mosaic covenant [Heb. 1:1–10:18] and urges the readers in the practical implications of this conviction through the end of the epistle.[Heb. 10:19–13:25]

The book has been widely accepted by the Christian church as inspired by God and thus authoritative, despite the acknowledgment of uncertainties about who its human author was. Regarding authorship, although the Epistle to the Hebrews does not internally claim to have been written by the Apostle Paul, some similarities in wordings to some of the Pauline Epistles have been noted and inferred. In antiquity, some began to ascribe it to Paul in an attempt to provide the anonymous work an explicit apostolic pedigree.[24]

In the 4th century, Jerome and Augustine of Hippo supported Paul's authorship. The Church largely agreed to include Hebrews as the fourteenth letter of Paul, and affirmed this authorship until the Reformation. The letter to the Hebrews had difficulty in being accepted as part of the Christian canon because of its anonymity.[25] As early as the 3rd century, Origen wrote of the letter, "Men of old have handed it down as Paul's, but who wrote the Epistle God only knows."[26]

Contemporary scholars often reject Pauline authorship for the epistle to the Hebrews,[27] based on its distinctive style and theology, which are considered to set it apart from Paul's writings.[28]

Pastoral epistles

The Pastoral epistles, presented as if written by Paul, are addressed to individuals with pastoral oversight of churches and discuss issues of Christian living, doctrine and leadership. They often address different concerns to those of the preceding epistles. All three, excluding the Epistle to Philemon, of these are believed to be pseudepigraphic:

[Disputed letters are marked with an asterisk (*).]

Book of Revelation

The final book of the New Testament is the Book of Revelation, also known as the Apocalypse of John. In the New Testament canon, it is considered prophetical or apocalyptic literature. Its authorship has been attributed either to John the Apostle (in which case it is often thought that John the Apostle is John the Evangelist, i.e. author of the Gospel of John) or to another John designated "John of Patmos" after the island where the text says the revelation was received (1:9). Some ascribe the writership date as circa 81–96 AD, and others at around 68 AD.[6] The work opens with letters to seven churches and thereafter takes the form of an apocalypse, a literary genre popular in ancient Judaism and Christianity.[29]

New Testament canons

Books Protestant tradition Roman Catholic tradition Eastern Orthodox tradition Armenian Apostolic tradition
[N 1]
Coptic Orthodox tradition Orthodox Tewahedo traditions Syriac Christian traditions
Canonical Gospels[N 2]
Matthew Yes Yes Yes Yes Yes Yes Yes[N 3]
Mark[N 4] Yes Yes Yes Yes Yes Yes Yes[N 3]
Luke Yes Yes Yes Yes Yes Yes Yes[N 3]
John[N 4][N 5]Yes Yes Yes Yes Yes Yes Yes[N 3]
Apostolic History
Acts[N 4] Yes Yes Yes Yes Yes Yes Yes
Acts of Paul and Thecla
[N 6][30][31]
No No No No
(early tradition)
No No No
(early tradition)
General Epistles
James Yes[N 7] Yes Yes Yes Yes Yes Yes
1 Peter Yes Yes Yes Yes Yes Yes Yes
2 Peter Yes Yes Yes Yes Yes Yes Yes[N 8]
1 John[N 4] Yes Yes Yes Yes Yes Yes Yes
2 John Yes Yes Yes Yes Yes Yes Yes[N 8]
3 John Yes Yes Yes Yes Yes Yes Yes[N 8]
Jude Yes[N 7] Yes Yes Yes Yes Yes Yes[N 8]
Pauline Epistles
Romans Yes Yes Yes Yes Yes Yes Yes
1 Corinthians Yes Yes Yes Yes Yes Yes Yes
2 Corinthians Yes Yes Yes Yes Yes Yes Yes
Corinthians to Paul and
3 Corinthians
[N 6][N 9]
No No No No − inc. in some mss. No No No
(early tradition)
Galatians Yes Yes Yes Yes Yes Yes Yes
Ephesians Yes Yes Yes Yes Yes Yes Yes
Philippians Yes Yes Yes Yes Yes Yes Yes
Colossians Yes Yes Yes Yes Yes Yes Yes
Laodiceans No − inc. in some eds.
[N 10][32]
No − inc. in some mss. No No No No No
1 Thessalonians Yes Yes Yes Yes Yes Yes Yes
2 Thessalonians Yes Yes Yes Yes Yes Yes Yes
Hebrews Yes[N 7] Yes Yes Yes Yes Yes Yes
1 Timothy Yes Yes Yes Yes Yes Yes Yes
2 Timothy Yes Yes Yes Yes Yes Yes Yes
Titus Yes Yes Yes Yes Yes Yes Yes
Philemon Yes Yes Yes Yes Yes Yes Yes
Apocalypse[N 11]
Revelation Yes[N 7] Yes Yes Yes Yes Yes Yes[N 8]
Apostolic Fathers[N 12] and Church Orders[N 13]
1 Clement[N 14] No
(Codices Alexandrinus and Hierosolymitanus)
2 Clement[N 14] No
(Codices Alexandrinus and Hierosolymitanus)
Shepherd of Hermas[N 14] No
(Codex Siniaticus)
Epistle of Barnabas[N 14] No
(Codices Hierosolymitanus and Siniaticus)
Didache[N 14] No
(Codex Hierosolymitanus)
Ser`atä Seyon
No No No No No Yes
(broader canon)
No No No No No Yes
(broader canon)
No No No No No Yes
(broader canon)
No No No No No Yes
(broader canon)
Book of the
Covenant 1

(Mäshafä Kidan)
No No No No No Yes
(broader canon)
Book of the
Covenant 2

(Mäshafä Kidan)
No No No No No Yes
(broader canon)
Ethiopic Clement
(Qälëmentos)[N 15]
No No No No No Yes
(broader canon)
Ethiopic Didescalia
(Didesqelya)[N 15]
No No No No No Yes
(broader canon)

Table notes

  1. The growth and development of the Armenian Biblical canon is complex; extra-canonical New Testament books appear in historical canon lists and recensions that are either distinct to this tradition, or where they do exist elsewhere, never achieved the same status. Some of the books are not listed in this table; these include the Prayer of Euthalius, the Repose of St. John the Evangelist, the Doctrine of Addai, a reading from the Gospel of James, the Second Apostolic Canons, the Words of Justus, Dionysius Aeropagite, the Preaching of Peter, and a Poem by Ghazar. (Various sources also mention undefined Armenian canonical additions to the Gospels of Mark and John, however, these may refer to the general additions—Mark 16:9–20 and John 7:53–8:11—discussed elsewhere in these notes.) A possible exception here to canonical exclusivity is the Second Apostolic Canons, which share a common source—the Apostolic Constitutions—with certain parts of the Orthodox Tewahedo New Testament broader canon. There is some uncertainty about whether it is actually the Doctrine of Addai, or rather a related work called the Acts of Thaddeus, that appears in Armenian canon lists; moreover, the correspondence between King Agbar and Jesus Christ, which is found in various forms—including within both the Doctrine of Addai and the Acts of Thaddeus—sometimes appears separately (see list). The Prayer of Euthalius and the Repose of St. John the Evangelist appear in the appendix of the 1805 Armenian Zohrab Bible; however, some of the aforementioned books, though they are found within canon lists, have nonetheless never been discovered to be part of any Armenian Biblical manuscript.
  2. Though widely regarded as non-canonical, the Gospel of James obtained early liturgical acceptance among some Eastern churches and remains a major source for many of Christendom's traditions related to Mary, the mother of Jesus.
  3. 1 2 3 4 The Diatessaron, Tatian's gospel harmony, became a standard text in some Syriac-speaking churches down to the 5th century, when it gave-way to the four separate gospels found in the Peshitta.
  4. 1 2 3 4 Parts of these four books are not found in the most reliable ancient sources; in some cases, are thought to be later additions, and have therefore not appeared historically in every Biblical tradition. They are as follows: Mark 16:9–20, John 7:53–8:11, the Comma Johanneum, and portions of the Western version of Acts. To varying degrees, arguments for the authenticity of these passages—especially for the one from the Gospel of John—have occasionally been made.
  5. Skeireins, a commentary on the Gospel of John in the Gothic language, was included in the Wulfila Bible. It exists today only in fragments.
  6. 1 2 The Acts of Paul and Thecla, the Epistle of the Corinthians to Paul, and the Third Epistle to the Corinthians are all portions of the greater Acts of Paul narrative, which is part of a stichometric catalogue of New Testament canon found in the Codex Claromontanus, but has survived only in fragments. Some of the content within these individual sections may have developed separately.
  7. 1 2 3 4 These four works were questioned or "spoken against" by Martin Luther, and he changed the order of his New Testament to reflect this, but he did not leave them out, nor has any Lutheran body since. Traditional German Luther Bibles are still printed with the New Testament in this changed "Lutheran" order. The vast majority of Protestants embrace these four works as fully canonical.
  8. 1 2 3 4 5 The Peshitta excludes 2 John, 3 John, 2 Peter, Jude, and Revelation, but certain Bibles of the modern Syriac traditions include later translations of those books. Still today, the official lectionary followed by the Syriac Orthodox Church and the Assyrian Church of the East presents lessons from only the twenty-two books of Peshitta, the version to which appeal is made for the settlement of doctrinal questions.
  9. The Third Epistle to the Corinthians often appears with and is framed as a response to the Epistle of the Corinthians to Paul.
  10. The Epistle to the Laodiceans is present in some western non-Roman Catholic translations and traditions. Especially of note is John Wycliffe's inclusion of the epistle in his English translation, and the Quakers' use of it to the point where they produced a translation and made pleas for its canonicity, see Poole's Annotations, on Col. 4:16. The epistle is nonetheless widely rejected by the vast majority of Protestants.
  11. The Apocalypse of Peter, though not listed in this table, is mentioned in the Muratorian fragment and is part of a stichometric catalogue of New Testament canon found in the Codex Claromontanus. It was also held in high regard by Clement of Alexandria.
  12. Other known writings of the Apostolic Fathers not listed in this table are as follows: the seven Epistles of Ignatius, the Epistle of Polycarp, the Martyrdom of Polycarp, the Epistle to Diognetus, the fragment of Quadratus of Athens, the fragments of Papias of Hierapolis, the Reliques of the Elders Preserved in Irenaeus, and the Apostles' Creed.
  13. Though they are not listed in this table, the Apostolic Constitutions were considered canonical by some including Alexius Aristenus, John of Salisbury, and to a lesser extent, Grigor Tat`evatsi. They are even classified as part of the New Testament canon within the body of the Constitutions itself; moreover, they are the source for a great deal of the content in the Orthodox Tewahedo broader canon.
  14. 1 2 3 4 5 These five writings attributed to the Apostolic Fathers are not currently considered canonical in any Biblical tradition, though they are more highly regarded by some more than others. Nonetheless, their early authorship and inclusion in ancient Biblical codices, as well as their acceptance to varying degrees by various early authorities, requires them to be treated as foundational literature for Christianity as a whole.
  15. 1 2 Ethiopic Clement and the Ethiopic Didascalia are distinct from and should not be confused with other ecclesiastical documents known in the west by similar names.

Book order

The order in which the books of the New Testament appear differs between some collections and ecclesiastical traditions. In the Latin West, prior to the Vulgate (an early 5th-century Latin version of the Bible), the four Gospels were arranged in the following order: Matthew, John, Luke, and Mark.[note 3] The Syriac Peshitta places the major General epistles (James, 1 Peter, and 1 John) immediately after Acts and before the Pauline epistles.

The order of an early edition of the letters of Paul is based on the size of the letters: longest to shortest, though keeping 1 and 2 Corinthians and 1 and 2 Thessalonians together. The Pastoral epistles were apparently not part of the Corpus Paulinum in which this order originated and were later inserted after 2 Thessalonians and before Philemon. Hebrews was variously incorporated into the Corpus Paulinum either after 2 Thessalonians, after Philemon (i.e. at the very end), or after Romans.

The New Testament of the 16th-century Luther Bible continues, to this day, to place Hebrews, James, Jude, and the Apocalypse last. This reflects the thoughts of the Reformer Martin Luther on the canonicity of these books.[33][note 4]


The books that eventually found a permanent place in the New Testament were not the only works of Christian literature produced in the earliest Christian centuries. The long process of canonization began early, sometimes with tacit reception of traditional texts, sometimes with explicit selection or rejection of particular texts as either acceptable or unacceptable for use in a given context (e.g., not all texts that were acceptable for private use were considered appropriate for use in the liturgy).

Over the course of history, those works of early Christian literature that survived but that did not become part of the New Testament have been variously grouped by theologians and scholars. Drawing upon, though redefining, an older term used in early Christianity and among Protestants when referring to those books found in the Christian Old Testament although not in the Jewish Bible, modern scholars began to refer to these works of early Christian literature not included in the New Testament as "apocryphal", by which was meant non-canonical.

Collected editions of these works were then referred to as the "New Testament apocrypha". Typically excluded from such published collections are the following groups of works: The Apostolic Fathers, the 2nd-century Christian apologists, the Alexandrians, Tertullian, Methodius of Olympus, Novatian, Cyprian, martyrdoms, and the Desert Fathers. Almost all other Christian literature from the period, and sometimes including works composed well into Late Antiquity, are relegated to the so-called New Testament apocrypha.

Although not considered to be inspired by God, these "apocryphal" works may be helpful in the study of the New Testament in that they were produced in the same ancient context and often using the same language as those books that would eventually form the New Testament. Some of these later works are dependent (either directly or indirectly) upon books that would later come to be in the New Testament or upon the ideas expressed in them. There is even an example of a pseudepigraphical letter composed under the guise of a presumably lost letter of the Apostle Paul, the Epistle to the Laodiceans.


The books of the New Testament were all or nearly all written by Jewish Christians—that is, Jewish disciples of Christ, who lived in the Roman Empire, and under Roman occupation.[34] Luke, who wrote the Gospel of Luke and the Book of Acts, is frequently thought of as an exception; scholars are divided as to whether Luke was a Gentile or a Hellenic Jew.[35] A few scholars identify the author of the Gospel of Mark as probably a Gentile, and similarly for the Gospel of Matthew, though most assert Jewish-Christian authorship.[36][37][38]


Main article: Synoptic Gospels

Authorship is an area of longstanding and current research and debate, with different works posing different problems for identification. While the various works have traditional ascriptions of authorship, these ascriptions are in some cases defended by scholars, and in other cases disputed or rejected.[39] According to many (if not most) critical scholars, none of the authors of the Gospels were eyewitnesses or even explicitly claimed to be eyewitnesses.[40][41][42] Bart Ehrman of the University of North Carolina has argued for a scholarly consensus that many New Testament books were not written by the individuals whose names are attached.[42][43] He further argues that the Gospels were originally anonymous, and names were not ascribed to them until around 185 AD.[44][45] Other scholars concur.[46][47][48] It is the persecutive of some writers that none were written in Palestine.[49]

It is worthy of note that there is a tradition that the Apostle John was the author of the Gospel of John. Traditionalists (such as Biblical commentators Albert Barnes and Matthew Henry) claim that the writer of the Gospel of John himself claimed to be an eyewitness in their commentaries of John 21:24 and therefore the gospel was written by an eyewitness;[50][51] however, this idea is rejected by the majority of modern scholars.[52]

A review of Richard Bauckham's book Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony states "The common wisdom in the academy is that stories and sayings of Jesus circulated for decades, undergoing countless retellings and embellishments before being finally set down in writing."[53]

Most scholars hold to the two-source hypothesis, which claims that the Gospel of Mark was written first. According to the hypothesis, the authors of the Gospel of Matthew and the Gospel of Luke then used the Gospel of Mark and the hypothetical Q document, in addition to some other sources, to write their individual gospel accounts.[54][55][56][57][58] These three gospels are called the Synoptic gospels because they include many of the same stories, often in the same sequence, and sometimes exactly the same wording. Scholars agree that the Gospel of John was written last, by using a different tradition and body of testimony. In addition, most scholars agree that the author of Luke wrote the Acts of the Apostles. Scholars hold that these books constituted two halves of a single work, Luke-Acts.

Evangelist Mathäus und der Engel, by Rembrandt.

Strictly speaking, each gospel and the book of Acts is arguably anonymous.[59] The Gospel of John is somewhat of an exception, although the author simply refers to himself as "the disciple Jesus loved" and claims to be a member of Jesus' inner circle.[60] The identities of each author were agreed upon at an early date, certainly no later than the early 2nd century. It is likely that the issue of the authorship of each gospel had been settled at least somewhat earlier,[61] as the earliest sources are in complete agreement on the issue.[62] Indeed, no one questioned the early 2nd century consensus until the 18th century.[62]

Some scholars today maintain the traditional claim that Luke the Evangelist, an associate of St. Paul who was probably not an eyewitness to Jesus' ministry, wrote the Gospel of Luke and Acts of the Apostles.[62][63] Scholars are also divided on the traditional claim that Mark the Evangelist, an associate of St. Peter who may have been an eyewitness to Jesus' ministry, wrote the Gospel of Mark.[64] Scholars are more divided over the traditional claim that Matthew the Apostle wrote the Gospel of Matthew[65][66] and that John the Apostle wrote the Gospel of John.[67][68][69] Opinion, however, is widely divided on this issue and there is no widespread consensus.[70][71]


The Gospel of Luke and the Acts of the Apostles were both written by the same author, and are thus referred to as the Lucan texts.[72][73] The most direct evidence comes from the prefaces of each book; both were addressed to Theophilus, and the preface to the Acts of the Apostles references "my former book" about the ministry of Jesus. Furthermore, there are linguistic and theological similarities between the two works, suggesting that they have a common author.[74][75][76]

Pauline epistles

Saint Paul Writing His Epistles, 17th-century painting. Most scholars think Paul actually dictated his letters to a secretary.

The Pauline epistles are the thirteen books in the New Testament traditionally attributed to Paul of Tarsus. The anonymous Epistle to the Hebrews is, despite unlikely Pauline authorship, often functionally grouped with these thirteen to form a corpus of fourteen "Pauline" epistles.[note 5]

Seven letters are generally classified as "undisputed", expressing contemporary scholarly near consensus that they are the work of Paul: Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon. Six additional letters bearing Paul's name do not currently enjoy the same academic consensus: Ephesians, Colossians, 2 Thessalonians, 1 Timothy, 2 Timothy and Titus.[note 6]

While many scholars uphold the traditional view, some question whether the first three, called the "Deutero-Pauline Epistles," are authentic letters of Paul. As for the latter three, the "Pastoral epistles", some scholars uphold the traditional view of these as the genuine writings of the Apostle Paul;[note 6] most, however, regard them as pseudepigrapha.[79]

One might refer to the Epistle to the Laodiceans and the Third Epistle to the Corinthians as examples of works identified as pseudonymous. Since the early centuries of the church, there has been debate concerning the authorship of the anonymous Epistle to the Hebrews, and contemporary scholars generally reject Pauline authorship.[27]

The epistles all share common themes, emphasis, vocabulary and style; they exhibit a uniformity of doctrine concerning the Mosaic Law, Jesus, faith, and various other issues. All of these letters easily fit into the chronology of Paul's journeys depicted in Acts of the Apostles.

Other epistles

The author of the Epistle of James identifies himself in the opening verse as "James, a servant of God and of the Lord Jesus Christ". From the middle of the 3rd century, patristic authors cited the Epistle as written by James the Just.[80] Ancient and modern scholars have always been divided on the issue of authorship. Many consider the epistle to be written in the late 1st or early 2nd centuries.[81]

The author of the First Epistle of Peter identifies himself in the opening verse as "Peter, an apostle of Jesus Christ", and the view that the epistle was written by St. Peter is attested to by a number of Church Fathers: Irenaeus (140–203), Tertullian (150–222), Clement of Alexandria (155–215) and Origen of Alexandria (185–253). Unlike The Second Epistle of Peter, the authorship of which was debated in antiquity, there was little debate about Peter’s authorship of this first epistle until the 18th century. Although 2 Peter internally purports to be a work of the apostle, many biblical scholars have concluded that Peter is not the author.[82] For an early date and (usually) for a defense of the Apostle Peter's authorship see Kruger,[83] Zahn,[84] Spitta,[85] Bigg,[86] and Green.[87]

The Epistle of Jude title is written as follows: "Jude, a servant of Jesus Christ and a brother of James" (NRSV). The debate has continued over the author's identity as the apostle, the brother of Jesus, both, or neither.[88]

Johannine works

The First Epistle of John is traditionally held to have been composed by John the Apostle (the author of the Gospel of John) when the writer was in advanced age. The epistle's content, language and conceptual style indicate that it may have had the same author as the Gospel of John, 2 John and 3 John.[89] Eusebius claimed that the author of 2nd and 3rd John was not John the Apostle, but an "elder John" which refers either to the apostle at an advanced age or a hypothetical second individual ("John the Elder").[90] Scholars today are divided on the issue.


The author of the Book of Revelation identifies himself several times as "John".[Rev. 1:1, 4, 9; 22:8] and states that he was on Patmos when he received his first vision.[Rev. 1:9; 4:1-2] As a result, the author is sometimes referred to as John of Patmos. The author has traditionally been identified with John the Apostle to whom the Gospel and the epistles of John were attributed. It was believed that he was exiled to the island of Patmos during the reign of the Roman emperor Domitian, and there wrote Revelation. Justin Martyr (c. 100–165 AD) who was acquainted with Polycarp, who had been mentored by John, makes a possible allusion to this book, and credits John as the source.[91] Irenaeus (c. 115–202) assumes it as a conceded point. According to the Zondervan Pictorial Encyclopedia of the Bible, modern scholars are divided between the apostolic view and several alternative hypotheses put forth in the last hundred years or so.[92] Ben Witherington points out that linguistic evidence makes it unlikely that the books were written by the same person.[93]

Dates of composition

See individual book articles for more detail

The earliest works that became part of the New Testament are the letters of the Apostle Paul. The earliest of the books of the New Testament was First Thessalonians, an epistle of Paul, written probably in 51, or possibly Galatians in 49 according to one of two theories of its writing.

In the 1830s German scholars of the Tübingen school tried to date the books as late as the 3rd century, but the discovery of some New Testament manuscripts and fragments from the 2nd and 3rd centuries, one of which dates as early as 125 (Papyrus 52), disproves a 3rd-century date of composition for any book now in the New Testament. Additionally, a letter to the church at Corinth in the name of Clement of Rome in 95 quotes from 10 of the 27 books of the New Testament, and a letter to the church at Philippi in the name of Polycarp in 120 quotes from 16 books. Therefore, some of the books of the New Testament must have been in circulation by the end of the first century.

Scholars hold a wide spectrum of views on exactly when the books of the new testament were written, with non-fundamentalist scholars tending to argue for later dates, and more conservative scholars arguing for an earlier one. Most contemporary scholars regard Mark as a source used by Luke (see Markan priority).[94] If it is true that Mark was written around the destruction of the Temple of Jerusalem, around 70,[95] they theorize that Luke would not have been written before 70. Some who take this view believe that Luke's prediction of the destruction of the temple could not be a result of Jesus predicting the future but with the benefit of hindsight regarding specific details. They believe that the Olivet Discourse in Luke 21:5–30 is specific enough (more specific than Mark's or Matthew's) that a date after 70 seems likely.[96][note 7] These scholars have suggested dates for Luke from 75 to 100.

Support for a later date comes from a number of reasons. Differences of chronology, "style", and theology suggest that the author of Luke-Acts was not familiar with Paul's distinctive theology but instead was writing a decade or more after his death, by which point significant harmonization between different traditions within Early Christianity had occurred.[98] Furthermore, Luke-Acts has views on Jesus' divine nature, the end times, and salvation that are similar to the those found in Pastoral epistles, which are often seen as pseudonymous and of a later date than the undisputed Pauline Epistles.[99]

Most conservative scholars however, argue that both internal and external evidence strongly points to dates prior to 70 AD for the Synoptic Gospels, Acts, and the Pauline Epistles. They note that there is no mention of the deaths of Paul, Peter, and James, all of which happened between 60-65 AD, in any book of the New Testament. These were all extremely important figures in the early church, writers would have mentioned their deaths if the New Testament had been written later.[100] Furthermore, the Gospels contain numerous attacks on the Sadducees, a sect of Judiasm that was wiped out with the destruction of the temple. Why, they ask, would later writers devote so much narrative space to attacking a group that no longer existed?[101]

John Robinson also notes that each book of the New Testament had to be written prior to the destruction of The Temple. Robinson notes that most scholars interpret the Olivet Discourse as a post 70 AD account of the destruction of The Temple, couched in language to make it appear to be a prophecy, culminating in the Second Coming of Jesus to end the world. Robinson notes that the Second Coming did not occur after the destruction of The Temple, leading him to ask, why would a writer in the 80s or 90s forge a prophecy of an event that that is proven not to have occurred 20 years earlier?[100]


The major languages spoken by both Jews and Greeks in the Holy Land at the time of Jesus were Aramaic and Koine Greek, and also a colloquial dialect of Mishnaic Hebrew. It is generally agreed by most scholars that the historical Jesus primarily spoke Aramaic,[102] perhaps also some Hebrew and Koine Greek. The majority view is that all of the books that would eventually form the New Testament were written in the Koine Greek language.[103][104]

As Christianity spread, these books were later translated into other languages, most notably, Latin, Syriac, and Egyptian Coptic. However, some of the Church Fathers[105] imply or claim that Matthew was originally written in Hebrew or Aramaic, and then soon after was written in Koine Greek. Nevertheless, the Gospel of Matthew known today was composed in Greek and is neither directly dependent upon nor a translation of a text in a Semitic language.[106]

Development of the New Testament canon

The process of canonization of the New Testament was complex and lengthy. In the initial centuries of early Christianity, there were many books widely considered by the church to be inspired, but there was no single formally recognized New Testament canon.[107] The process was characterized by a compilation of books that apostolic tradition considered authoritative in worship and teaching, relevant to the historical situations in which they lived, and consonant with the Old Testament.[108] Writings attributed to the apostles circulated among the earliest Christian communities and the Pauline epistles were circulating, perhaps in collected forms, by the end of the 1st century AD.[109]

One of the earliest attempts at solidifying a canon was made by Marcion, circa 140 AD, who accepted only a modified version of Luke (the Gospel of Marcion) and ten of Paul's letters, while rejecting the Old Testament entirely. His canon was increasingly rejected by other groups of Christians, notably the proto-orthodox Christians, as was his theology, Marcionism. Adolf Harnack in Origin of the New Testament (1914) observed that the church gradually formulated its New Testament canon in response to the challenge posed by Marcion.[110]

Justin Martyr, Irenaeus and Tertullian held the letters of Paul to be on par with the Hebrew Scriptures as being divinely inspired, yet others rejected him. Other books were held in high esteem but were gradually relegated to the status of New Testament apocrypha. Justin Martyr, in the mid 2nd century, mentions "memoirs of the apostles" as being read on Sunday alongside the "writings of the prophets".[111]

The Muratorian fragment, dated at between 170 and as late as the end of the 4th century (according to the Anchor Bible Dictionary), may be the earliest known New Testament canon attributed to mainstream Christianity. It is similar, but not identical, to the modern New Testament canon.

The oldest clear endorsement of Mark, Matthew, Luke, and John being the only legitimate gospels was written circa 180 AD. A four gospel canon (the Tetramorph) was asserted by Irenaeus, who refers to it directly[112][113] in his polemic Against the Heresies, "It is not possible that the gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the church is scattered throughout all the world, and the “pillar and ground” of the church is the gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh."[113] The books considered to be authoritative by Irenaeus included the four gospels and many of the letters of Paul, although, based on the arguments Irenaeus made in support of only four authentic gospels, some interpreters deduce that the fourfold Gospel must have still been a novelty in Irenaeus's time.[114]

Origen (3rd century)

By the early 200s, Origen may have been using the same twenty-seven books as in the Catholic New Testament canon, though there were still disputes over the canonicity of the Letter to the Hebrews, Epistle of James, II Peter, II John and III John and the Book of Revelation,[115] known as the Antilegomena. Likewise, the Muratorian fragment is evidence that, perhaps as early as 200, there existed a set of Christian writings somewhat similar to the twenty-seven book NT canon, which included four gospels and argued against objections to them.[116] Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings are claimed to have been accepted by almost all Christians by the middle of the 3rd century.[117]

Origen was largely responsible for the collection of usage information regarding the texts that became the New Testament. The information used to create the late-4th-century Easter Letter, which declared accepted Christian writings, was probably based on the Ecclesiastical History [HE] of Eusebius of Caesarea, wherein he uses the information passed on to him by Origen to create both his list at HE 3:25 and Origen’s list at HE 6:25. Eusebius got his information about what texts were then accepted and what were then disputed, by the third-century churches throughout the known world, a great deal of which Origen knew of firsthand from his extensive travels, from the library and writings of Origen.[118]

In fact, Origen would have possibly included in his list of "inspired writings" other texts kept out by the likes of Eusebius—including the Epistle of Barnabas, Shepherd of Hermas, and 1 Clement. Notwithstanding these facts, "Origen is not the originator of the idea of biblical canon, but he certainly gives the philosophical and literary-interpretative underpinnings for the whole notion."[119]

Eusebius's Ecclesiastical History

Eusebius, circa 300, gave a detailed list of New Testament writings in his Ecclesiastical History Book 3, Chapter XXV:

"1... First then must be put the holy quaternion of the gospels; following them the Acts of the Apostles... the epistles of Paul... the epistle of John... the epistle of Peter... After them is to be placed, if it really seem proper, the Book of Revelation, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings."
"3 Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected [Kirsopp Lake translation: "not genuine"] writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews... And all these may be reckoned among the disputed books."
"6... such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles... they clearly show themselves to be the fictions of heretics. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious."

The Book of Revelation is counted as both accepted (Kirsopp Lake translation: "Recognized") and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. From other writings of the church fathers, it was disputed with several canon lists rejecting its canonicity. EH 3.3.5 adds further detail on Paul: "Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the church of Rome, on the ground that it was not written by Paul." EH 4.29.6 mentions the Diatessaron: "But their original founder, Tatian, formed a certain combination and collection of the gospels, I know not how, to which he gave the title Diatessaron, and which is still in the hands of some. But they say that he ventured to paraphrase certain words of the apostle Paul, in order to improve their style."

4th century and later

In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of the books that would become the twenty-seven-book NT canon,[120] and he used the word "canonized" (kanonizomena) in regards to them.[121] The first council that accepted the present canon of the New Testament may have been the Synod of Hippo Regius in North Africa (393 AD); the acts of this council, however, are lost. A brief summary of the acts was read at and accepted by the Councils of Carthage in 397 and 419.[122] These councils were under the authority of St. Augustine, who regarded the canon as already closed.[123][124][125]

Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above,[120] or, if not, the list is at least a 6th-century compilation.[126] Likewise, Damasus' commissioning of the Latin Vulgate edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.[127] In c. 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. Christian scholars assert that, when these bishops and councils spoke on the matter, however, they were not defining something new but instead "were ratifying what had already become the mind of the Church."[123][128][129]

The New Testament canon as it is now was first listed by St. Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt, Festal Letter 39. Also cited is the Council of Rome, but not without controversy. That canon gained wider and wider recognition until it was accepted at the Third Council of Carthage in 397 and 419.[note 8]

Even this council did not settle the matter, however. Certain books, referred to as Antilegomena, continued to be questioned, especially James and Revelation. Even as late as the 16th century, the Reformer Martin Luther questioned (but in the end did not reject) the Epistle of James, the Epistle of Jude, the Epistle to the Hebrews and the Book of Revelation. To this day, German-language Luther Bibles are printed with these four books at the end of the canon, rather than in their traditional order as in other editions of the Bible.

In light of this questioning of the canon of Scripture by Protestants in the 16th century, the (Roman Catholic) Council of Trent reaffirmed the traditional western canon (i.e., the canon accepted at the 4th-century Council of Rome and Council of Carthage), thus making the Canon of Trent and the Vulgate Bible dogma in the Catholic Church. Later, Pope Pius XI on 2 June 1927 decreed the Comma Johanneum was open to dispute and Pope Pius XII on 3 September 1943 issued the encyclical Divino afflante Spiritu, which allowed translations based on other versions than just the Latin Vulgate, notably in English the New American Bible.

Thus, some claim that, from the 4th century, there existed unanimity in the West concerning the New Testament canon (as it is today),[130] and that, by the 5th century, the Eastern Church, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon.[131] Nonetheless, full dogmatic articulations of the canon were not made until the Canon of Trent of 1546 for Roman Catholicism, the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for the Greek Orthodox.

On the question of NT Canon formation generally, New Testament scholar Lee Martin McDonald has written that:[132]

Although a number of Christians have thought that church councils determined what books were to be included in the biblical canons, a more accurate reflection of the matter is that the councils recognized or acknowledged those books that had already obtained prominence from usage among the various early Christian communities.

Christian scholars assert that when these bishops and councils spoke on the matter, they were not defining something new, but instead "were ratifying what had already become the mind of the Church".[128][129]

Some synods of the 4th century published lists of canonical books (e.g. Hippo and Carthage). The existing 27-book canon of the New Testament was reconfirmed (for Roman Catholicism) in the 16th century with the Council of Trent (also called the Tridentine Council) of 1546,[133] the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for Eastern Orthodoxy. Although these councils did include statements about the canon, when it came to the New Testament they were only reaffirming the existing canon, including the Antilegomena.

According to the Catholic Encyclopedia article on the Canon of the New Testament: "The idea of a complete and clear-cut canon of the New Testament existing from the beginning, that is from Apostolic times, has no foundation in history. The Canon of the New Testament, like that of the Old, is the result of a development, of a process at once stimulated by disputes with doubters, both within and without the Church, and retarded by certain obscurities and natural hesitations, and which did not reach its final term until the dogmatic definition of the Tridentine Council."[134]

In 331, Constantine I commissioned Eusebius to deliver fifty Bibles for the Church of Constantinople. Athanasius (Apol. Const. 4) recorded Alexandrian scribes around 340 preparing Bibles for Constans. Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus and Codex Sinaiticus may be examples of these Bibles. Together with the Peshitta and Codex Alexandrinus, these are the earliest extant Christian Bibles.[135] There is no evidence among the canons of the First Council of Nicaea of any determination on the canon.

Early manuscripts

Papyrus Bodmer VIII, at the Biblioteca Apostolica Vaticana, showing 1 and 2 Peter.
The Codex Regius (L or 019), an 8th-century Greek manuscript of the New Testament with strong affinities to Codex Vaticanus.

Like other literature from antiquity, the text of the New Testament was (prior to the advent of the printing press) preserved and transmitted in manuscripts. Manuscripts containing at least a part of the New Testament number in the thousands. The earliest of these (like manuscripts containing other literature) are often very fragmentarily preserved. Some of these fragments have even been thought to date as early as the 2nd century (i.e., Papyrus 90, Papyrus 98, Papyrus 104, and famously Rylands Library Papyrus P52, though the early date of the latter has recently been called into question).[136]

For each subsequent century, more and more manuscripts survive that contain a portion or all of the books that were held to be part of the New Testament at that time (for example, the New Testament of the 4th-century Codex Sinaiticus, once a complete Bible, contains the Epistle of Barnabas and the Shepherd of Hermas), though occasionally these manuscripts contain other works as well (e.g., Papyrus 72 and the Crosby-Schøyen Codex). The date when a manuscript was written, however, does not necessarily reflect the date of the form of text it contains. That is, later manuscripts can, and occasionally do, contain older forms of text or older readings.

Some of the more important manuscripts containing an early text of books of the New Testament are:

Textual variation

Textual criticism deals with the identification and removal of transcription errors in the texts of manuscripts. Ancient scribes made errors or alterations (such as including non-authentic additions).[137] The New Testament has been preserved in more than 5,800 Greek manuscripts, 10,000 Latin manuscripts and 9,300 manuscripts in various other ancient languages including Syriac, Slavic, Ethiopic and Armenian. Even if the original Greek versions were lost, the entire New Testament could still be assembled from the translations.[138]

In addition, there are so many quotes from the New Testament in early church documents and commentaries that the entire New Testament could also be assembled from these alone.[138] Not all biblical manuscripts come from orthodox Christian writers. For example, the Gnostic writings of Valentinus come from the 2nd century AD, and these Christians were regarded as heretics by the mainstream church.[139] The sheer number of witnesses presents unique difficulties, but it also gives scholars a better idea of how close modern Bibles are to the original versions.[139]

On noting the large number of surviving ancient manuscripts, Bruce Metzger sums up the view on the issue by saying "The more often you have copies that agree with each other, especially if they emerge from different geographical areas, the more you can cross-check them to figure out what the original document was like. The only way they'd agree would be where they went back genealogically in a family tree that represents the descent of the manuscripts.[138]

A similar type of textual criticism is applied to other ancient texts.[140] There are far fewer witnesses to classical texts than to the Bible, and unlike the New Testament where the earliest witnesses are often within a couple decades of the original, the earliest existing manuscripts of most classical texts were written about a millennium after their composition. For example, the earliest surviving copies of parts of the Roman historian Tacitus' main work, the Annals of Imperial Rome (written in 116 AD), come from a single manuscript written in 850 AD, although for other parts of his work, the earliest copies come from the 11th century, while other parts of his work have been lost.[138]

The earliest copies of The Jewish War by Josephus (originally composed in the 1st century AD), in contrast, come from nine manuscripts written in the 10th, 11th and 12th centuries.[138] After the Bible, the next best preserved ancient work is Homer's Iliad, with 650 copies originating about 1,000 years after the original copy.[138] Caesar's Commentaries on the Gallic War (written in the 50s BC) survives in nine copies written in the 8th century.[141] Thucydides' history of the Peloponesian War and Herodotus' history of the Persian War (both written in the 5th century BC) survives in about eight early copies, the oldest ones dating from the 10th century AD.[141]

Biblical scholar F. F. Bruce has said "the evidence for our New Testament writings is ever so much greater than the evidence for many writings of classical authors, the authenticity of which no one dreams of questioning...It is a curious fact that historians have often been much readier to trust the New Testament records than have many theologians."[142]


In attempting to determine the original text of the New Testament books, some modern textual critics have identified sections as additions of material, centuries after the gospel was written. These are called interpolations. In modern translations of the Bible, the results of textual criticism have led to certain verses, words and phrases being left out or marked as not original. According to Bart D. Ehrman, "These scribal additions are often found in late medieval manuscripts of the New Testament, but not in the manuscripts of the earlier centuries."[143]

Most modern Bibles have footnotes to indicate passages that have disputed source documents. Bible Commentaries also discuss these, sometimes in great detail. While many variations have been discovered between early copies of biblical texts, almost all have no importance, as they are variations in spelling, punctuation, or grammar. Also, many of these variants are so particular to the Greek language that they would not appear in translations into other languages. For example, order of words (i.e. "man bites dog" versus "dog bites man") often does not matter in Greek, so textual variants that flip the order of words often have no consequences.[138]

Outside of these unimportant variants, there are a couple variants of some importance, although even these are minor and can be left out of modern Bibles without affecting any matter of theology or interpretation. The two most commonly cited examples are the last verses of the Gospel of Mark[144][145][146] and the story of the adulterous woman in the Gospel of John.[147][148][149] Many scholars and critics also believe that the Comma Johanneum reference supporting the Trinity doctrine in 1 John to have been a later addition.[150][151] According to Norman Geisler and William Nix, "The New Testament, then, has not only survived in more manuscripts than any other book from antiquity, but it has survived in a purer form than any other great book—a form that is 99.5% pure"[152]

The Rossano Gospels, 6th century, a representative of Byzantine text.

The often referred to Interpreter’s Dictionary of the Bible, a book written to prove the validity of the New Testament, says: ” A study of 150 Greek [manuscripts] of the Gospel of Luke has revealed more than 30,000 different readings... It is safe to say that there is not one sentence in the New Testament in which the [manuscript] is wholly uniform.”[153] Most of the variation took place within the first three Christian centuries.


By the 4th century, textual "families" or types of text become discernible among New Testament manuscripts. A "text-type" is the name given to a family of texts with similar readings due to common ancestors and mutual correction. Many early manuscripts, however, contain individual readings from several different earlier forms of text. Modern texual critics have identified the following text-types among textual witnesses to the New Testament: The Alexandrian text-type is usually considered to generally preserve many early readings. It is represented, e.g., by Codex Vaticanus, Codex Sinaiticus and the Bodmer Papyri.

The Western text-type is generally longer and can be paraphrastic, but can also preserve early readings. The Western version of the Acts of the Apostles is, notably, 8.5% longer than the Alexandrian form of the text. Examples of the Western text are found in Codex Bezae, Codex Claromontanus, Codex Washingtonianus, the Old Latin (i.e., Latin translations made prior to the Vulgate), as well as in quotations by Marcion, Tatian, Irenaeus, Tertullian and Cyprian.

A text-type referred to as the "Caesarean text-type" and thought to have included witnesses such as Codex Koridethi and minuscule 565, can today be described neither as "Caesarean" nor as a text-type as was previously thought. However, the Gospel of Mark in Papyrus 45, Codex Washingtonianus and in Family 13 does indeed reflect a distinct type of text.

Increasing standardization of distinct (and once local) text-types eventually gave rise to the Byzantine text-type. Since most manuscripts of the New Testament do not derive from the first several centuries, that is, they were copied after the rise of the Byzantine text-type, this form of text is found the majority of extant manuscripts and is therefore often called the "Majority Text." As with all of the other (earlier) text-types, the Byzantine can also occasionally preserve early readings.

Biblical criticism

Main article: Biblical criticism

Biblical criticism is the scholarly "study and investigation of biblical writings that seeks to make discerning judgments about these writings." Viewing biblical texts as having human rather than supernatural origins, it asks when and where a particular text originated; how, why, by whom, for whom, and in what circumstances it was produced; what influences were at work in its production; what sources were used in its composition; and what message it was intended to convey.

It will vary slightly depending on whether the focus is on the Old Testament, the letters of New Testament or the Canonical gospels. It also plays an important role in the quest for a Historical Jesus. It also addresses the physical text, including the meaning of the words and the way in which they are used, its preservation, history and integrity. Biblical criticism draws upon a wide range of scholarly disciplines including archaeology, anthropology, folklore, linguistics, Oral Tradition studies, and historical and religious studies.

Establishing a critical text

The textual variation among manuscript copies of books in the New Testament prompted attempts to discern the earliest form of text already in antiquity (e.g., by the 3rd-century Christian author Origen). The efforts began in earnest again during the Renaissance, which saw a revival of the study of ancient Greek texts. During this period, modern textual criticism was born. In this context, Christian humanists such as Lorenzo Valla and Erasmus promoted a return to the original Greek of the New Testament. This was the beginning of modern New Testament textual criticism, which over subsequent centuries would increasingly incorporate more and more manuscripts, in more languages (i.e., versions of the New Testament), as well as citations of the New Testament by ancient authors and the New Testament text in lectionaries in order to reconstruct the earliest recoverable form of the New Testament text and the history of changes to it.[154]

Relationship to earlier and contemporaneous literature

Books that later formed the New Testament, like other Christian literature of the period, originated in a literary context that reveals relationships not only to other Christian writings, but also to Graeco-Roman and Jewish works. Of singular importance is the extensive use of and interaction with the Jewish Bible and what would become the Christian Old Testament. Both implicit and explicit citations, as well as countless allusions, appear throughout the books of the New Testament, from the Gospels and Acts, to the Epistles, to the Apocalypse.[155]

Early versions

The first translations (usually called "versions") of the New Testament were made beginning already at the end of 2nd century. The earliest versions of the New Testament are the translations into the Syriac, Latin, and Coptic languages.[156] These three versions were made directly from the Greek, and are frequently cited in the apparatuses of modern critical editions.


Syriac was spoken in Syria, and Mesopotamia, and with dialect in Roman and Byzantine Palestine where it was known as Jewish Palestinian Aramaic. Several Syriac translations were made and have come to us. Most of the Old Syriac, however, as well as the Philoxonian version have been lost.

Tatian, the Assyrian, created the Diatessaron, a gospel harmony written in Syriac around 170 AD and the earliest form of the gospel not only in Syriac but probably also in Armenian.

In the 19th century, manuscript evidence was discovered for an "Old Syriac" version of the four distinct (i.e., not harmonized) gospels. These "separated" (Syriac: da-Mepharreshe) gospels, though old, have been shown to be later than the Diatessaron. The Old Syriac gospels are fragmentarily preserved in two manuscripts: the 5th-century Curetonian Syriac and the Sinaitic Syriac from the 4th or 5th century.

No Old Syriac manuscripts of other portions of the New Testament survive, though Old Syriac readings, e.g. from the Pauline Epistles, can be discerned in citations made by Eastern fathers and in later Syriac versions. The Old Syriac version is a representative of the Western text-type. The Peshitta version was prepared in the beginning of the 5th century. It contains only 22 books (neither the Minor Catholic Epistles of 2 Peter, 2 and 3 John, and Jude, nor the Book of Revelation were part of this translation).

The Philoxenian probably was produced in 508 for Philoxenus, Bishop of Mabung.[157]


Main articles: Vetus Latina and Vulgate

The Gospels were likely translated into Latin as early as the last quarter of the 2nd century in North Africa (Afra). Not much later, there were also European Latin translations (Itala). There are about 80 Old Latin mansucripts. The Vetus Latina (“Old Latin”) versions often contain readings with a Western type of text. (For the avoidance of confusion, these texts were written in Late Latin, not the early version of the Latin language known as Old Latin, pre 75 BC.)

The bewildering diversity of the Old Latin versions prompted Jerome to prepare another translation into Latin — the Vulgate. In many respects it was merely a revision of the Old Latin. There are currently around 8,000 manuscripts of the Vulgate.


There are several dialects of the Coptic language: Bohairic (northern dialect), Fayyumic, Sahidic (southern dialect), Akhmimic, and others. The first translation was made by at least the 3rd century into the Sahidic dialect (copsa). This translation represents a mixed text, mostly Alexandrian, though also with Western readings.[158]

A Bohairic translation was made later, but existed already in the 4th century. Though the translation makes less use of Greek words than the Sahidic, it does employ some Greek grammar (e.g., in word-order and the use of particles such as the syntactic construction μεν — δε). For this reason, the Bohairic translation can be helpful in the reconstruction of the early Greek text of the New Testament.[159]

Other ancient translations

BL Add. MS 59874 with Ethiopic Gospel of Matthew.

The continued spread of Christianity, and the foundation of national churches, led to the translation of the Bible—often beginning with books from the New Testament—into a variety of other languages at a relatively early date: Armenian, Georgian, Ethiopic, Persian, Soghdian, and eventually Gothic, Old Church Slavonic, Arabic, and Nubian.[160]

Modern translations

Main article: Bible translations

Modern Literal Version is the most recent literal translation of the books of the new testament, with the largest number of translation experts being involved in the final translation.

Historically, throughout the Christian world and in the context of Christian missionary activity, the New Testament (or portions thereof) has been that part of the Christian Bible first translated into the vernacular. The production of such translations grew out of the insertion of vernacular glosses in biblical texts, as well as out of the production of biblical paraphrases and poetic renditions of stories from the life of Christ (e.g., the Heliand).

The 16th century saw the rise of Protestantism and an explosion of translations of the New (and Old) Testament into the vernacular. Notable are those of Martin Luther (1522), Jacques Lefèvre d'Étaples (1523), the Froschau Bible (1525–1529, revised in 1574), William Tyndale (1526, revised in 1534, 1535 and 1536), the Brest Bible (1563), and the Authorized Version (also called the "King James Version") (1611).

Most of these translations relied (though not always exclusively) upon one of the printed editions of the Greek New Testament edited by Erasmus, a form of this Greek text emerged as the standard and is known as the Textus Receptus. This text, based on the majority of manuscripts is also used in the majority of translations that were made in the years 100 to 400 AD.

Translations of the New Testament made since the appearance of critical editions of the Greek text (notably those of Tischendorf, Westcott and Hort, and von Soden) have largely used them as their base text. Unlike the Textus Receptus, these have a pronounced Alexandrian character. Standard critical editions are those of Souter, Vogels, Bover, Merk, and Nestle-Aland (the text, though not the full critical apparatus of which is reproduced in the United Bible Societies' "Greek New Testament").

Notable translations of the New Testament based on these most recent critical editions include the Revised Standard Version (1946, revised in 1971), La Bible de Jérusalem (1961, revised in 1973 and 2000), the Einheitsübersetzung (1970, final edition 1979), the New American Bible (1970, revised in 1986), the Traduction Oecuménique de la Bible (1988, revised in 2004), and the New Revised Standard Version (1989).

Theological interpretation in Christian churches

Main article: Biblical authority

Though all Christian churches accept the New Testament as Scripture, they differ in their understanding of the nature, extent, and relevance of its authority. Views of the authoritativeness of the New Testament often depend on the concept of inspiration, which relates to the role of God in the formation of the New Testament. Generally, the greater the role of God in one's doctrine of inspiration, the more one accepts the doctrine of biblical inerrancy and/or authoritativeness of the Bible. One possible source of confusion is that these terms are difficult to define, because many people use them interchangeably or with very different meanings. This article will use the terms in the following manner:

The self-witness of the Bible to its inspiration demands a commitment to its unity. The ultimate basis for unity is contained in the claim of divine inspiration in 2 Timothy 3:16 that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (KJV). The term "inspiration" renders the Greek word theopneustos. This term only occurs here in the New Testament and literally means "God-breathed" (the chosen translation of the NIV).[161]

All of these concepts depend for their meaning on the supposition that the text of Bible has been properly interpreted, with consideration for the intention of the text, whether literal history, allegory or poetry, etc. Especially the doctrine of inerrancy is variously understood according to the weight given by the interpreter to scientific investigations of the world.

Unity in diversity

The notion of unity in diversity of Scripture claims that the Bible presents a noncontradictory and consistent message concerning God and redemptive history. The fact of diversity is observed in comparing the diversity of time, culture, authors' perspectives, literary genre, and the theological themes.[161]

Studies from many theologians considering the "unity in diversity" to be found in the New Testament (and the Bible as a whole) have been collected and summarized by New Testament theologian Frank Stagg. He describes them as some basic presuppositions, tenets, and concerns common among the New Testament writers, giving to the New Testament its "unity in diversity":

  1. The reality of God is never argued but is always assumed and affirmed
  2. Jesus Christ is absolutely central: he is Lord and Savior, the foretold Prophet, the Messianic King, the Chosen, the way, the truth, and the light, the One through whom God the Father not only acted but through whom He came
  3. The Holy Spirit came anew with Jesus Christ.
  4. The Christian faith and life are a calling, rooted in divine election.
  5. The plight of everyone as sinner means that each person is completely dependent upon the mercy and grace of God
  6. Salvation is both God's gift and his demand through Jesus Christ, to be received by faith
  7. The death and resurrection of Jesus are at the heart of the total event of which he was the center
  8. God creates a people of his own, designated and described by varied terminology and analogies
  9. History must be understood eschatologically, being brought along toward its ultimate goal when the kingdom of God, already present in Christ, is brought to its complete triumph
  10. In Christ, all of God's work of creation, revelation, and redemption is brought to fulfillment[162]

Roman Catholicism, Eastern Orthodoxy, and Classical Anglicanism

For the Roman Catholic Church, there are two modes of Revelation: Scripture and Tradition. Both of them are interpreted by the teachings of the Church. The Roman Catholic view is expressed clearly in the Catechism of the Catholic Church (1997):

§ 82: As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honoured with equal sentiments of devotion and reverence.
§ 107: The inspired books teach the truth. Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.

In Catholic terminology the teaching office is called the Magisterium. The Catholic view should not be confused with the two-source theory. As the Catechism states in §§ 80 and 81, Revelation has "one common source ... two distinct modes of transmission."[163]

While many Eastern Orthodox writers distinguish between Scripture and Tradition, Bishop Kallistos Ware says that for the Orthodox there is only one source of the Christian faith, Holy Tradition, within which Scripture exists.[164]

Traditional Anglicans believe that "Holy Scripture containeth all things necessary to salvation," (Article VI), but also that the Catholic Creeds "ought thoroughly to be received and believed" (Article VIII), and that the Church "hath authority in Controversies of Faith" and is "a witness and keeper of Holy Writ" (Article XX).[165] Classical Anglicanism, therefore, like Orthodoxy, holds that Holy Tradition is the only safe guardian against perversion and innovation in the interpretation of Scripture.

In the famous words of Thomas Ken, Bishop of Bath and Wells: "As for my religion, I dye in the holy catholic and apostolic faith professed by the whole Church before the disunion of East and West, more particularly in the communion of the Church of England, as it stands distinguished from all Papal and Puritan innovations, and as it adheres to the doctrine of the Cross."


Following the doctrine of sola scriptura, Protestants believe that their traditions of faith, practice and interpretations carry forward what the scriptures teach, and so tradition is not a source of authority in itself. Their traditions derive authority from the Bible, and are therefore always open to reëvaluation. This openness to doctrinal revision has extended in Liberal Protestant traditions even to the reevaluation of the doctrine of Scripture upon which the Reformation was founded, and members of these traditions may even question whether the Bible is infallible in doctrine, inerrant in historical and other factual statements, and whether it has uniquely divine authority. However, the adjustments made by modern Protestants to their doctrine of scripture vary widely.

American evangelical and fundamentalist Protestantism

Within the US, the Chicago Statement on Biblical Inerrancy (1978) is a statement, articulating evangelical views on this issue. Paragraph four of its summary states: "Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives."[166]

American mainline and liberal Protestantism

Mainline American Protestant denominations, including the United Methodist Church, Presbyterian Church USA, The Episcopal Church, and Evangelical Lutheran Church in America, do not teach the doctrine of inerrancy as set forth in the Chicago Statement. All of these churches have more ancient doctrinal statements asserting the authority of scripture, but may interpret these statements in such a way as to allow for a very broad range of teaching—from evangelicalism to skepticism. It is not an impediment to ordination in these denominations to teach that the scriptures contain errors, or that the authors follow a more or less unenlightened ethics that, however appropriate it may have seemed in the authors' time, moderns would be very wrong to follow blindly.

For example, ordination of women is universally accepted in the mainline churches, abortion is condemned as a grievous social tragedy but not always a personal sin or a crime against an unborn person, and homosexuality is sometimes recognized as a genetic propensity or morally neutral preference that should be neither encouraged nor condemned. In North America, the most contentious of these issues among these churches at the present time is how far the ordination of gay men and lesbians should be accepted.

Officials of the Presbyterian Church USA report: "We acknowledge the role of scriptural authority in the Presbyterian Church, but Presbyterians generally do not believe in biblical inerrancy. Presbyterians do not insist that every detail of chronology or sequence or prescientific description in scripture be true in literal form. Our confessions do teach biblical infallibility. Infallibility affirms the entire truthfulness of scripture without depending on every exact detail."[167]

Those who hold a more liberal view of the Bible as a human witness to the glory of God, the work of fallible humans who wrote from a limited experience unusual only for the insight they have gained through their inspired struggle to know God in the midst of a troubled world. Therefore, they tend not to accept such doctrines as inerrancy. These churches also tend to retain the social activism of their evangelical forebears of the 19th century, placing particular emphasis on those teachings of scripture that teach compassion for the poor and concern for social justice.

The message of personal salvation is, generally speaking, of the good that comes to oneself and the world through following the New Testament's Golden Rule admonition to love others without hypocrisy or prejudice. Toward these ends, the "spirit" of the New Testament, more than the letter, is infallible and authoritative.

There are some movements that believe the Bible contains the teachings of Jesus but who reject the churches that were formed following its publication. These people believe all individuals can communicate directly with God and therefore do not need guidance or doctrines from a church. These people are known as Christian anarchists.

Messianic Judaism

Messianic Judaism generally holds the same view of New Testament authority as evangelical Protestants.[168] According to the view of some Messianic Jewish congregations, Jesus did not annul the Torah, but that its interpretation is revised and ultimately explained through the Apostolic Scriptures.[169]

Jehovah's Witnesses

The Christian Congregation of Jehovah's Witnesses accepts the New Testament as divinely inspired Scripture, and as infallible in every detail, with equal authority as the Hebrew Scriptures. They view it as the written revelation and good news of the Messiah, the ransom sacrifice of Jesus, and the Kingdom of God, explaining and expounding the Hebrew Bible, not replacing but vitally supplementing it. They also view the New Testament as the primary instruction guide for Christian living, and church discipline. They generally call the New Testament the "Christian Greek Scriptures", and see only the "covenants" as "old" or "new", but not any part of the actual Scriptures themselves.[170]

United Pentecostals

Oneness Pentecostalism subscribes to the common Protestant doctrine of sola scriptura. They view the Bible as the inspired Word of God, and as absolutely inerrant in its contents (though not necessarily in every translation).[171][172] They regard the New Testament as perfect and inerrant in every way, revealing the Lord Jesus Christ in the Flesh, and his Atonement, and which also explains and illuminates the Old Testament perfectly, and is part of the Bible canon, not because church councils or decrees claimed it so, but by witness of the Holy Spirit.[173][174]

Seventh-Day Adventists

The Seventh-day Adventist Church holds the New Testament as the inspired Word of God, with God influencing the "thoughts" of the Apostles in the writing, not necessarily every word though. The first fundamental belief of the Seventh-Day Adventist church stated that "The Holy Scriptures are the infallible revelation of [God's] will." Adventist theologians generally reject the "verbal inspiration" position on Scripture held by many conservative evangelical Christians. They believe instead that God inspired the thoughts of the biblical authors and apostles, and that the writers then expressed these thoughts in their own words.[175] This view is popularly known as "thought inspiration", and most Adventist members hold to that view. According to Ed Christian, former JATS editor, "few if any ATS members believe in verbal inerrancy".[176]

Regarding the teachings of the New Testament compared to the Old, and the application in the New Covenant, Adventists have traditionally taught that the Decalogue is part of the moral law of God, which was not abrogated by the ministry and death of Jesus Christ. Therefore, the fourth commandment concerning the Sabbath is as applicable to Christian believers as the other nine. Adventists have often taught a distinction between "moral law" and "ceremonial law". According to Adventist beliefs, the moral law continues into the "New Testament era", but the ceremonial law was done away with by Jesus.

How the Mosaic law should be applied came up at Adventist conferences in the past, and Adventist theologians such as A. T. Jones and E. J. Waggoner looked at the problem addressed by Paul in Galatians as not the ceremonial law, but rather the wrong use of the law (legalism). They were opposed by Uriah Smith and George Butler at the 1888 Conference. Smith in particular thought the Galatians issue had been settled by Ellen White already, yet in 1890 she claimed justification by faith is "the third angel’s message in verity."

Ellen White interpreted Colossians 2:14 as saying that the ceremonial law was nailed to the cross.[177]

Latter-day Saints

Members of The Church of Jesus Christ of Latter-day Saints (LDS Church) believe that the New Testament, as part of the Christian biblical canon, is accurate "as far as it is translated correctly".[178] They believe the Bible as originally revealed is the word of God, but that the processes of transcription and translation have introduced errors into the texts as currently available, and therefore they cannot be regarded as completely inerrant.[179][180] In addition to the Old and New Testaments, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price are considered part of their scriptural canon.[181][182]

In the liturgy

A Byzantine lectionary, Codex Harleianus (l150), 995 AD, text of John 1:18.

Despite the wide variety among Christian liturgies, texts from the New Testament play a role in almost all forms of Christian worship. In addition to some language derived from the New Testament in the liturgy itself (e.g., the Trisagion may be based on Apocalypse 4:8, and the beginning of the "Hymn of Praise" draws upon Luke 2:14), the reading of extended passages from the New Testament is a practice common to almost all Christian worship, liturgical or not.

These readings are most often part of an established lectionary (i.e., selected texts to be read at church services on specific days), and (together with an Old Testament reading and a Psalm) include a non-gospel reading from the New Testament and culminate with a Gospel reading. No readings from the Book of Revelation, however, are included in the standard lectionary of the Eastern Orthodox churches.

Central to the Christian liturgy is the celebration of the Eucharist or "Holy Communion". The Words of Institution that begin this rite are drawn directly from 1 Corinthians 11:23–26. In addition, the communal recitation of the Lord's Prayer (in the form found in the Gospel of Matthew 6:9–13) is also a standard feature of Christian worship.

In the arts

Further information: Nativity of Jesus in art and Passion play
Gaudenzio Ferrari's Stories of the Life and Passion of Christ, fresco, 1513, Church of Santa Maria delle Grazie, Varallo Sesia, Italy. Depicting the life of Jesus
"Hallelujah" chorus
The text of the famous "Hallelujah" chorus in G. F. Händel's Messiah is drawn from three passages in the Book of Revelation: 19:6, 11:5, and 19:16 (audio clip from the German translation of the Messiah).

Problems playing this file? See media help.

Most of the influence of the New Testament upon the arts has come from the Gospels and the Book of Revelation. Literary expansion of the Nativity of Jesus found in the Gospels of Matthew and Luke began already in the 2nd century, and the portrayal of the Nativity has continued in various art forms to this day. The earliest Christian art would often depict scenes from the New Testament such as the raising of Lazarus, the baptism of Jesus or the motif of the Good Shepherd.

Biblical paraphrases and poetic renditions of stories from the life of Christ (e.g., the Heliand) became popular in the middle ages, as did the portrayal of the arrest, trial and execution of Jesus in Passion plays. Indeed, the Passion became a central theme in Christian art and music. The ministry and Passion of Jesus, as portrayed in one or more of the New Testament Gospels, has also been a theme in film, almost since the inception of the medium (e.g., "La Passion", France, 1903).

See also


  1. See also Tertullian, Against Marcion, Book IV, chapters I, II, XIV. However, his meaning in chapter XX is less clear, and in chapters IX and XL he uses the term to mean "new covenant".
  2. Joseph Barber Lightfoot in his Commentary on the Epistle to the Galatians writes: "At this point [Gal 6:11] the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thess. 3:17; 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries.... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his handwriting may reflect the energy and determination of his soul."[21]
  3. The Gospels are in this order in many Old Latin manuscripts, as well as in the Greek manuscripts Codex Bezae and Codex Washingtonianus.
  4. See also the article on the Antilegomena.
  5. Although Hebrews was almost certainly not written by Paul, it has been a part of the Pauline corpus "from the beginning of extant MS production".[77]
  6. 1 2 Guthrie lists: ohlenberg, Lock, Meinertz, Thornell, Schlatter, Spicq, Jeremias, Simpson, Kelly, and Fee"[78]
  7. S. Brown agrees that the references to the Jerusalem temple's destruction are seen as evidence of a post-70 date.[97]
  8. The Book of Revelation wasn't added till the 419 Synod of Carthage.[122]


  1. Barton, John (3 February 2012). "Before the parting of the ways". Times Literary Supplement. p.12.
  2. 1 2 See the standard New Testament introductions listed under "Further reading," below, by Goodspeed, Kümmel, Duling and Perrin, Koester, Conzelmann and Lindemann, Brown, and Ehrman.
  3. John A. T. Robinson of Trinity College, Cambridge.
  4. Robinson, John Arthur Thomas (2000) [1976]. Redating the New Testament. Eugene, OR, USA: Wipf & Stock. p. 352. ISBN 9781579105273.
  5. Geisler, Norman (1998). "Albright, William F. and Archaeology, New Testament and passim". Baker Encyclopedia of Christian Apologetics. Baker Reference Library. Ada, MI, USA: Baker. pp. 14f, 46ff, 37–41. ISBN 0801021510. [Quoting Albright:] We can already say emphatically that there is no long any basis for dating any book of the New Testament after about 80 AD. See excerpt at: "The Dating of the New Testament". BeThinking. Retrieved 17 February 2016.
  6. 1 2 Mounce, Robert (1998). The Book of Revelation (revised ed.). The New International Commentary on the New Testament Series. Cambridge, UK: Eerdmans. pp. 15–16. ISBN 0802825370.
  7. See, e.g., Clabeaux, J. J. (1989). A Lost Edition of the Letters of Paul: A Reassessment of the Text of the Pauline Corpus Attested by Marcion. Catholic Biblical Quarterly Monograph Series, 21. Washington, D.C.: Catholic Biblical Association.
  8. "bibliotheca Augustana". Retrieved 17 February 2016.
  9. Allen, Clifton J. (1969). The Broadman Bible Commentary: Volume 8, General Articles, Matthew-Mark. London, ENG, and Nashville, TN, USA: Broadman Press. ASIN B000BUN8GM. Tertullian was apparently the first to use the term New Testament in the sense of a collection of books (Against Praxeas XV).
  10. Tertullian. "Chapter XIV". Against Marcion, Book III.
  11. Tertullian. "Chapter VI". Against Marcion, Book IV.
  12. Lactantius. "Chapter XX". "The Divine Institutes, Book IV".
  13. Bouman, Herbert J. A. (November 1955). "The Doctrine of Justification in the Lutheran Confessions" [incl. Bouman's transl. of Martin Luther's "Commentary on Galatians" (1538)]. Concordia Theological Monthly 26 (11): 801–819.
  14. "Gospel". Merriam-Webster Dictionary. Retrieved 10 May 2016.
  15. Cross, F. L., ed (2005). "Gospel". The Oxford Dictionary of the Christian Church. New York: Oxford University Press.
  16. Fitzmyer, Joseph A. (1985). The Gospel according to Luke, Vol. 1. Anchor Bible Commentary series. New York, NY, USA: Doubleday. pp. 35–53.
  17. Burkett 2002, p. 196.
  18. Ehrman 2005, p. 235.
  19. Perkins 2009, p. 250-253.
  20. Fornberg, Tord (1977). An Early Church in a Pluralistic Society: A Study of 2 Peter. Coniectanea Biblica, New Testament Series 9. Lund: Gleerup.
  21. Lightfoot, Joseph Barber (1866). St Paul's Epistle to the Galatians (2nd ed.). MacMillan & Co. p. 217.
  22. Bassler, Jouette M. (2010). "Paul and his Letters". In Aune, David E. The Blackwell Companion to the New Testament. Wiley-Blackwell. p. 388. ISBN 9781444318944.
  23. Roetzel, Calvin J. (2009). The Letters of Paul: Conversations in Context (5th ed.). Louisville, KY, USA: Westminster John Knox. ISBN 9780664233921.
  24. Attridge, Harold W. (1989). Hebrews. Hermeneia. Philadelphia: Fortress. pp. 1–6.
  25. Lane, William L. (1991). Hebrews 1–8. Word Biblical Commentary series, Vol. 47A. Dallas, TX, USA: Word Books. p. cliv.
  26. Eusebius. "Chapter 25". Church History, Book VI.
  27. 1 2 Ehrman, Bart D. (1997). The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press. p. 323. "Scholars in the ancient world went about detecting forgeries in much the same way that modern scholars do. They looked to see whether the ideas and writing style of a piece conformed with those used by the author in other writings, and they examined the text for any blatant anachronisms, that is, statements about things that could not have existed at the time the alleged author was writing (like the letter reputedly from an early seventeenth-century American colonist that mentions "the United States")- Arguments of this kind were used by some Christian scholars of the third century to show that Hebrews was not written by Paul or the Book of Revelation by John the son of Zebedee. Modern scholars, as we will see, concur with these judgments. To be sure, neither of these books can be considered a forgery. Hebrews does not claim to be written by Paul (it is anonymous), and the John who wrote Revelation does not claim to be the son of Zebedee (it is therefore homonymous). Are there other books in the New Testament, though, that can be considered forgeries?"
  28. Powell, Mark A. (2009). Introducing the New Testament: A Historical, Literary, and Theological Survey. Grand Rapids, MI, USA: Baker Academic. pp. 431–432. ISBN 9780801028687.
  29. For a detailed study of the Apocalypse of John, see Aune, David E. (1998). Revelation, 3 volumes. Word Biblical Commentary series. Nashville, TN, USA: Thomas Nelson.
  30. Burris, Catherine; Van Rompay, Lucas (2002). "Thecla in Syriac Christianity: Preliminary Observations". Hugoye: Journal of Syriac Studies 5 (2): 225–236.
  31. Carter, Nancy A. (2000). "The Acts of Thecla: A Pauline Tradition Linked to Women". Conflict and Community in the Corinthian Church. Archived from the original on 28 November 2014.
  32. Poole, Matthew (1852). "Annotations Upon the Holy Bible, Vol. III". Robert Carter and Brothers. p. 729.
  33. "Web Directory: German Bible Versions". Bible Research. Retrieved 17 February 2016.
  34. Powell (2009), p. 16
  35. Strelan, Rick (2013). Luke the Priest: The Authority of the Author of the Third Gospel. Farnham, ENG: Routledege-Ashgate. pp. 102–105.
  36. For discussion of Mark, see Schröter, Jens (2010). "Gospel of Mark". In Aune, David. The Blackwell Companion to the New Testament. New York, NY, USA: Wiley-Blackwell. pp. 281f.
  37. For discussion of Mark, see Hare, Douglas R. A. (1996). Mark. Louisville, KY, USA: Westminster John Knox Press. pp. 3–5.
  38. For discussion of Matthew, see Repschinski, Boris (1998). "Forschungbericht: Matthew and Judaism". The Controversy Stories in the Gospel of Matthew. Göttingen, GER: Vandenhoeck & Ruprecht. pp. 13–61.
  39. For overviews of the scholarship on authorship of the various New Testament works, see the relevant entries in Aune, David E., ed. (2010). The Blackwell Companion to the New Testament. Hoboken, NJ, USA: Wiley-Blackwell.
  40. Ehrman, Bart D. (2005). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford University Press. p. 235. ISBN 978-0-19-518249-1. The four Gospels that eventually made it into the New Testament, for example, are all anonymous, written in the third person about Jesus and his companions. None of them contains a first-person narrative ('One day, when Jesus and I went into Capernaum...'), or claims to be written by an eyewitness or companion of an eyewitness. ... Most scholars today have abandoned these identifications, and recognize that the books were written by otherwise unknown but relatively well-educated Greek-speaking (and writing) Christians during the second half of the first century.
  41. Ehrman, Bart D. (1 November 2004). Truth and Fiction in The Da Vinci Code: A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine. Oxford University Press, USA. p. 110. ISBN 978-0-19-534616-9. In fact, contrary to what you might think, these Gospels don't even claim to be written by eyewitnesses.
  42. 1 2 Ehrman, Bart D. (1 September 2006). The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed. Oxford University Press, USA. p. 143. ISBN 978-0-19-971104-8. The Gospels of the New Testament are therefore our earliest accounts. These do not claim to be written by eyewitnesses to the life of Jesus, and historians have long recognized that they were produced by second- or third-generation Christians living in different countries than Jesus (and Judas) did, speaking a different language (Greek instead of Aramaic), experiencing different situations, and addressing different audiences.
  43. Ehrman, Bart (2009). Jesus, Interrupted. New York, NY, USA: Harper Collins. pp. 102–104.
  44. Ehrman, Bart (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford, UK: Oxford University Press. pp. 43f.
  45. Ehrman, Bart D. (2000) The New Testament: A Historical Introduction to Early Christian Writings. Oxford University Press. p. 49.
  46. Sanders, E. P. (1995). The Historical Figure of Jesus. Penguin. pp. 63-64.
  47. Nickle, Keith Fullerton (1 January 2001). The Synoptic Gospels: An Introduction. Westminster John Knox Press. p. 43. ISBN 978-0-664-22349-6.
  48. Witherington, Ben (2 June 2004). The Gospel Code: Novel Claims About Jesus, Mary Magdalene and Da Vinci. InterVarsity Press. p. 44. ISBN 978-0-8308-3267-5.
  49. Theissen, Gerd (2004). The Gospels in Context. London, ENG: Bloomsbury-Continuum. p. 290.
  50. Barnes, Albert (1962) [1832]. Barnes' Notes on the New Testament. Kregel Publications. p. 360.
  51. Henry, Matthew. Matthew Henry Complete Commentary on the Whole Bible.
  52. Lindars, Barnabas; Edwards, Ruth B.; Court, John M. (2000). The Johannine Literature. Sheffield Academic Press. pp. 41–43.
  53. Hahn, Scott; Scott, Dave, eds. (1 September 2007). Letter & Spirit, Volume 3: The Hermeneutic of Continuity: Christ, Kingdom, and Creation. Emmaus Road Publishing. p. 225. ISBN 978-1-931018-46-3.
  54. Kirby, Peter. "Gospel of Mark". Early Christian Writings. Retrieved 15 January 2008.
  55. Achtemeier, Paul J. (1992). "The Gospel of Mark". The Anchor Bible Dictionary. 4. New York, New York: Doubleday. p. 545. ISBN 0-385-19362-9.
  56. Easton, M. G. (1996) [ca. 1897] "Luke, Gospel According To". Easton's Bible Dictionary. Oak Harbor, WA, USA: Logos Research.
  57. Meier, John P. (1991). A Marginal Jew. 2. New York, New York: Doubleday. pp. 955–6. ISBN 0-385-46993-4.
  58. Helms, Randel (1997). Who Wrote the Gospels?. Altadena, California: Millennium Press. p. 8. ISBN 0-9655047-2-7.
  59. Harris, Stephen L. (1985). Understanding the Bible. Palo Alto, CA: Mayfield.
  60. Harris (1985), pp. 302–310
  61. Guthrie, Donald (1990). New Testament Introduction. Leicester, ENG: Apollos. p. 114.
  62. 1 2 3 Guthrie (1990), pp. 37–40
  63. To list just some further scholars: I. H. Marshall, Acts (1980), pp. 44–45; F. F. Bruce, The Acts of the Apostles (1952), pp. 1–6; C. S. C. Williams, The Acts of the Apostles, in Black’s New Testament Commentary (1957); W. Michaelis, Einleitung, pp. 61–64; Bo Reicke, Glaube und Leben Der Urgenmeinde (1957), pp. 6–7; F. V. Filson, Three Crucial Decades (1963), p. 10; M. Dibelius, Studies in the Acts of the Apostles (1956); R. M. Grant, A Historical Introduction to the New Testament (1963), pp. 134–135; B. Gärtner, The Aeropagus Speech and Natural Revelation (1955); W. L. Knox, Sources of the Synoptic Gospels; R. R. Williams, The Acts of the Apostles; E. M. Blaiklock, The Acts of the Apostles, in Tyndale New Testament Commentary (1959); W. Grundmann, Das Evangelium nach Lukas, p. 39.
  64. Kollmann, Bernd (2004). Joseph Barnabas. Collegeville, MN, USA: Liturgical Press. p. 30.
  65. Wood, D. R. W. (1996). New Bible Dictionary. Downers Grove, IL, USA: InterVarsity Press. p. 739.
  66. Eusebius. "The Writings of Papias". Church History. "On the tradition that Matthew wrote a Hebrew gospel, see above, chap. 24, note 5. Our Greek Gospel of Matthew was certainly in existence at the time Papias wrote, for it is quoted in the epistle of Barnabas."
  67. Cross, F. L., ed. (2005). "John, Gospel of". The Oxford Dictionary of the Christian Church. Oxford, UK: Oxford University Press.
  68. Fonck, Leopold (1910). "Gospel of St. John". The Catholic Encyclopedia. New York: Robert Appleton Company.
  69. "Gospel According to John". Encyclopædia Britannica. Retrieved 19 November 2010.
  70. Brown, Raymond E. (1997). Introduction to the New Testament. New York: Anchor Bible. p. 164. ISBN 0-385-24767-2.
  71. "Gospel of Mark". Early Christian Writings. Retrieved 17 February 2016.
  72. Horrell, D. G. (2006). An Introduction to the Study of Paul. 2nd ed. London, ENG: Bloomsbury-T&T Clark. p.7.
  73. Knox, W. L. (1948). The Acts of the Apostles. p. 2-15, for detailed arguments.
  74. Kenny, A. (1986). A Stylometric Study of the New Testament.
  75. Schelle, Udo. The History and Theology of the New Testament Writings. p. 259.
  76. Bruce, F. F. (1952). The Acts of the Apostles. p. 2.
  77. Wallace, Daniel B. (28 June 2004). "Hebrews: Introduction, Argument, and Outline".
  78. Guthrie (1990), p. 622
  79. Ehrman (2004), p. 385.
  80. "Epistle of St. James". 1914 Catholic Encyclopedia.
  81. "Epistle of James". Early Christian Writings. Retrieved 19 November 2010.
  82. Harner, Philip B. (2004). What Are They Saying About the Catholic Epistles?. Paulist Press. p. 49.
  83. Kruger, M.J. (1999). "The Authenticity of 2 Peter". Journal of the Evangelical Theological Society. 42 (4): 645-671.
  84. e.g. Zahn, S. T. Introduction to the New Testament, Vol. II. p. 250.
  85. Spitta, F. (1885). Der Zweite Brief des Petrus und der Brief des Judas.
  86. Bigg, C. "The Epistles of St Peter and St Jude". International Critical Commentary.
  87. e.g. Green, E. M. B. (1961). 2 Peter Reconsidered.
  88. Bauckham, R. J. (1986). Word Biblical Commentary, Vol. 50. Word (UK) Ltd. p. 14f.
  89. Harris (1985), pp. 355–356, "1 John"
  90. Eusebius. "Chapter 39". The Church History, Book III.
  91. Justin Martyr. Dialogue with Trypho. Chapter LXXXI.
  92. Tenney, Merrill C., gen. ed. (2009). "Revelation, Book of the". Zondervan Pictorial Encyclopedia of the Bible, Vol. 5 (Q-Z). Grand Rapids, MI: Zondervan.
  93. Witherington, Ben (2003). Revelation. Cambridge University Press. p. 2.
  94. Koester, Helmut (1999). Ancient Christian Gospels. Harrisburg, Pennsylvania: Trinity Press International. p. 336.
  95. Theissen, Gerd; Merz, Annette (1996). The Historical Jesus: A Comprehensive Guide. Fortress Press. (1996 edition). p. 24-27.
  96. Cross, F. L., ed. (2005). "Matthew, Gospel according to St". The Oxford Dictionary of the Christian Church. New York: Oxford University Press.
  97. Brown, Schuyler. (1993). The Origins of Christianity: A Historical Introduction to the New Testament. New York: Oxford University Press. p. 24.
  98. Brown, Schuyler (1993). The Origins of Christianity: A Historical Introduction to the New Testament. New York: Oxford University Press. p. 29.
  99. Brown, Schuyler (1993). The Origins of Christianity: A Historical Introduction to the New Testament. New York: Oxford University Press. p. 27.
  100. 1 2 (1 October 2000) [1976]. Redating the New Testament. Wipf & Stock. ISBN 978-1-57910-527-3.
  101. Wallace, Daniel (June 18, 2004). "Matthew: Introduction, Argument, and Outline". Retrieved 2016-08-16.
  102. Myers, Allen C., ed. (1987). "Aramaic". The Eerdmans Bible Dictionary. Grand Rapids, Michigan: William B. Eerdmans. p. 72. ISBN 0-8028-2402-1. It is generally agreed that Aramaic was the common language of Israel in the 1st century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73).
  103. Metzger, Bruce M.; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption, and Restoration. 4th ed. Oxford University Press.
  104. Aland, K.; Aland, B. (1995). The Text of the New Testament. Wm. B. Eerdmans Publishing. ISBN 9780802840981.
  105. Koester, Helmut (1982). Introduction to the New Testament, Volume 2. Philadelphia. p. 172.
  106. Davies, W. D.; Allison, Dale C. (1988). A Critical and Exegetical Commentary on The Gospel according to Saint Matthew, Vol. 1. Edinburgh: T&T Clark. pp. 33–58.
  107. Eusebius. "Chapter 25". Church History, Book III.
  108. Gamble, Harry Y. (1985). The New Testament Canon: Its Making and Meaning. Guides to Biblical Scholarship. Philadelphia: Fortress.
  109. Three forms are postulated, from The Canon Debate, chapter 18, page 300, note 21, attributed to Harry Y. Gamble: "(1) Marcion's collection that begins with Galatians and ends with Philemon; (2) Papyrus 46, dated about 200, that follows the order that became established except for reversing Ephesians and Galatians; and (3) the letters to seven churches, treating those to the same church as one letter and basing the order on length, so that Corinthians is first and Colossians (perhaps including Philemon) is last."
  110. Harnack, Adolf. "Appendix VI". Origin of the New Testament. Christian Classics Ethereal Library.
  111. Justin Martyr. First Apology. Chapter 67.
  112. Ferguson, Everett (2002). "Factors leading to the Selection and Closure of the New Testament Canon". In McDonald, L. M.; Sanders, J. A. The Canon Debate. Hendrickson. pp. 301ff.
  113. 1 2 Irenaeus. "Chapter XI". Against Heresies, Book III. Section 8.
  114. McDonald, L. M; Sanders, J. A., eds. (2002). The Canon Debate. Hendrickson. p. 277.
  115. Noll, Mark A. (1997). Turning Points. Baker Academic. pp 36–37.
  116. de Jonge, H. J. (2003). "The New Testament Canon". In de Jonge, H. J.; Auwers, J. M (eds.). The Biblical Canons. Leuven University Press. p. 315.
  117. Ackroyd, P. R.; Evans, C. F. (eds.) (1970). The Cambridge History of the Bible, Vol. 1. Cambridge University Press. p. 308.
  118. Bateman, C. G. (2010). "Origen’s Role in the Formation of the New Testament Canon". Social Science Research Network.
  119. McGuckin, John A. (2003). "Origen as Literary Critic in the Alexandrian Tradition". In Perrone, L. (ed.). Origeniana Octava: Origen and the Alexandrian Tradition, Vol. 1. Bibliotheca Ephemeridum Theologicarum Lovaniensium 164. Leuven: Leuven University Press. pp. 121-37.
  120. 1 2 Lindberg, Carter (2006). A Brief History of Christianity. Blackwell Publishing. p. 15. ISBN 1-4051-1078-3.
  121. Brakke, David (Oct 1994). "Canon Formation and Social Conflict in Fourth Century Egypt: Athanasius of Alexandria's Thirty Ninth Festal Letter". Harvard Theological Review 87 (4): 395–419.
  122. 1 2 McDonald & Sanders (2002), Appendix D-2, note 19 "Revelation was added later in 419 at the subsequent synod of Carthage."
  123. 1 2 Ferguson (2002), p. 320
  124. Bruce, F. F. (1988). The Canon of Scripture. Intervarsity Press. p. 230.
  125. Augustine. De Civitate Dei. 22.8.
  126. Bruce (1988), p. 234
  127. Bruce (1988), p. 225
  128. 1 2 Metzger, Bruce (1987). The Canon of the New Testament: Its Origins, Development, and Significance. Oxford: Clarendon. pp. 237–238.
  129. 1 2 Bruce (1988), p. 97
  130. Bruce (1988), p. 215
  131. Ackroyd & Evans (1970), p. 305
  132. McDonald, Lee M. (1995). The Formation of the Christian Biblical Canon. Peabody, Mass.: Hendrickson. p. 116.
  133. Metzger (1987), p. 246 "Finally on 8 April 1546, by a vote of 24 to 15, with 16 abstensions, the Council issued a decree (De Canonicis Scripturis) in which, for the first time in the history of the church, the question of the contents of the Bible was made an absolute article of faith and confirmed by an anathema."
  134. Reid, George (1908). "Canon of the New Testament". The Catholic Encyclopedia. New York: Robert Appleton Company.
  135. McDonald & Sanders (2002), pp. 414–415
  136. For the initial dating of P52, see Roberts, C. H. (ed.) (1935). An Unpublished Fragment of the Fourth Gospel in the John Rylands Library. Manchester: Manchester University Press; and Bell, H. Idris; Skeat, T. C. (1935). Fragments of an Unknown Gospel and Other Early Christian Papyri. London: Trustees of the British Museum. Though see now Nongbri, Brent (2005). "The Use and Abuse of P52: Papyrological Pitfalls in the Dating of the Fourth Gospel". Harvard Theological Review 98: 23–52; and Martinez, David G. (2009). "The Papyri and Early Christianity". In Bagnall, Roger S. (ed.). The Oxford Handbook of Papyrology. Oxford: Oxford University Press. pp. 590–623.
  137. Ehrman (2005), p. 46
  138. 1 2 3 4 5 6 7 Strobel, Lee (1998). The Case for Christ. Chapter Three, when quoting biblical scholar Bruce Metzger.
  139. 1 2 Bruce, F.F. (1981). The New Testament Documents: Are They Reliable?. InterVarsity Press. p. 14.
  140. Habib (2005), p. 239.
  141. 1 2 Bruce (1981), p. 11
  142. Bruce (1981), pp. 9–10
  143. Ehrman, Bart D. (2005). Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins. p. 265. ISBN 978-0-06-073817-4.
  144. Nave, Guy D. The Role and Function of Repentance in Luke-Acts. p. 194.
  145. Spong, John Shelby (26 September 1979). "The Continuing Christian Need for Judaism". Christian Century. p. 918. Archived from the original on 4 June 2011.
  146. Levine, Amy-Jill; Blickenstaff, Marianne (2001). A Feminist Companion to John, Vol. II. Feminist Companion to the New Testament and Early Christian Writings, Vol. 5. A&C Black. pg. 175.
  147. "NETBible: John 7". Retrieved 17 October 2009. See note 139 on that page.
  148. Keith, Chris (2008). "Recent and Previous Research on the Pericope Adulterae (John 7.53—8.11)". Currents in Biblical Research. 6 (3): 377–404. doi:10.1177/1476993X07084793.
  149. "Pericope adulterae". In Cross, F. L. (ed.) (2005). The Oxford Dictionary of the Christian Church. New York: Oxford University Press.
  150. Ehrman (2006), p. 166.
  151. Metzger, Bruce (1994). A Textual Commentary on the New Testament (2nd ed.). German Bible Society.
  152. Metzger (1994), p. 367
  153. Parvis, M. M. Vol. 4. pp. 594–595.
  154. Metzger, Bruce M.; Ehrman, Bart D. (2005). The Text of the New Testament: Its Transmission, Corruption, and Restoration. 4th ed. Oxford: Oxford University Press.
  155. See, e.g., Stendahl, Krister (1954). The School of St. Matthew and Its Use of the Old Testament. Uppsala and Lund; Marcus, Joel (1993). The Way of the Lord: Christological Exegesis of the Old Testament in the Gospel of Mark. Edinburgh; Smith, D. Moody (1972). "The Use of the Old Testament in the New". In The Use of the Old Testament in the New and Other Essays: Studies in Honor of William Franklin Stinespring. Durham, N.C.: Duke University Press. pp. 3–65; Juel, Donald (1988). Messianic Exegesis: Christological Interpretation of the Old Testament in Early Christianity. Philadelphia: Fortress; and Barr, James (1966). Old and New in Interpretation: A Study of the Two Testaments. London: SCM.
  156. Võõbus, Arthur (1954). Early Versions of the New Testament. Stockholm. pp. 1–128, 211–240.
  157. Metzger, Bruce M. (1977). The Early Versions of the New Testament. Oxford: Clarendon Press. pp. 3–98.
  158. Vööbus, Arthur (1954). Early Versions of the New Testament. Stockholm. pp. 216–229.
  159. Vööbus (1954), pp. 229–237; Metzger (1977), pp. 99–152
  160. On the Armenian, Georgian, Ethiopic, Arabic, and Gothic, see Vööbus (1954), pp. 133–210, 243–309
  161. 1 2 Meadors, Gary T. (1997). "Scripture, Unity and Diversity of". In Elwell, Walter A. (ed.). Baker's Evangelical Dictionary of Biblical Theology. Grand Rapids: Baker Books.
  162. Stagg, Frank (1962). New Testament Theology. Broadman. ISBN 0-8054-1613-7.
  163. "The Transmission of Divine Revelation". Catechism of the Catholic Church. 2nd ed. 1997.
  164. Ware, Kallistos (1993). "Holy Tradition: The Source of the Orthodox Faith".The Orthodox Church. Penguin UK.
  165. "Articles of Religion". Anglicans Online. Retrieved 19 November 2010.
  166. "The Chicago Statement of Biblical Inerrancy". Center for Reformed Theology and Apologetics. Retrieved 19 November 2010.
  167. "Homosexual ordination vote widens gap between Presbyterian factions". ReligionToday. 20 June 2001.
  168. "Our Beliefs". Beit Simcha. Retrieved June 7, 2012. To study the whole and authoritative Word of God, including the Tenach (Hebrew Scriptures) and the B'rit Chadasha (New Covenant) under the leading of the Holy Spirit.
  169. "Essential Statement of Faith". The Harvest: A Messianic Charismatic Congregation. Retrieved June 7, 2012. We believe that the Torah (five books of Moses) is a comprehensive summary of God's foundational laws and ways, as found in both the Tanakh and Apostolic Scriptures. Additionally, the Bible teaches that without holiness no man can see God. We believe in the Doctrine of Sanctification as a definite, yet progressive work of grace, commencing at the time of regeneration and continuing until the consummation of salvation. Therefore we encourage all believers, both Jews and Gentiles, to affirm, embrace, and practice these foundational laws and ways as clarified through the teachings of Messiah Yeshua.
  170. "Equipped For Every Good Work". Brooklyn, NY: Watchtower Bible and Tract Society, Inc. International Bible Students Association. 1946. pp. 12–13.
  171. See, for example, Raddatz, Tom. "A Response to the Oneness-Trinity Debate". Archived from the original on 20 March 2005.
  172. Dulle, Jason. "How We Get Our Bible". Institute for Biblical Studies. Retrieved 15 April 2013.
  173. Dulle, Jason. "Defending the Inerrancy and Canon of Scripture". Institute for Biblical Studies. Retrieved 15 April 2013.
  174. Dulle, Jason. "The Nature of Inspiration". Institute for Biblical Studies. Retrieved 15 April 2013.
  175. Ministerial Association, General Conference of Seventh-day Adventists (2005). Seventh-day Adventists Believe (2nd ed.). Pacific Press Publishing Association. pp. 14–16.
  176. McLarty, John (15 November 2001). "The Adventist Theological Society". Adventist Today. Archived from the original on 25 December 2007.
  177. White, Ellen (2015). Patriarchs and Prophets. Start Publishing LLC. p. 365.
  178. "Articles of Faith". The Church of Jesus Christ of Latter-Day Saints. Retrieved 17 February 2016.
  179. Givens, Terry L. (2015). The Oxford Handbook of Mormonism. Oxford University Press. pp. 124–125. ISBN 978-0-19-977836-2.
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  181. Encyclopedia of Mormonism, Macmillan 1992, pp. 106-107
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Further reading

• Clark, Gordon (1990). "Logical Criticisms of Textual Criticism", The Trinity Foundation: Jefferson, Maryland

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