Bethlehem – An Amazing Small Town Story

Posted on by K.B. Vogelman

Bethlehem had already been a town for millennia by the time Judea became a province of Rome. In many ways today’s city is no different today than it was while under Roman rule:

“…Bethlehem, today as it was 2,000 years ago, grottoes are used as livestock pens. Mangers are carved out of rock. Here, in the bulls-eye of this volatile place, ringed by Jewish settlements, imprisoned within a wall, encircled by refugee camps, hidden amid a forest of minarets, tucked below the floor of an ancient church, is a silver star. This, it’s believed, is where Jesus was born.” – National Geographic ^[1]

“House of bread” or “the dwelling of bread” is the meaning of Bethlehem while Ephrathah is a district much like a county meaning “fruitful.”^[2] Practically a suburb of Jerusalem, the city is located just 5 miles to the south.^[3]

Jacob’s wife, Rachel, died near Bethlehem while giving birth to Benjamin, Israel’s (Jacob) 12^th son and was buried just outside of the town some 2500 before the lifetime of Jesus of Nazareth. Today her tomb is a revered religious site of both Jews and Muslims.^[4]

One of the oldest cities in the world, Bethlehem should be as anonymous as are nearly all the other small Judean towns of ancient Palestine. A string of connected events over hundreds of years that would not allow the hamlet to be forgotten.

Becoming famous, the town is the location for three major occurrences. It became known as the home town of the King David of Israel; the place of the Hebrew redemption story; and the town where Jesus of Nazareth was born.

Seven generations removed from Jacob through his son, Judah, was born Boaz of Bethlehem, famous in Hebrew lore for his story of redemption, a ga’al or “goel.” Another Bethlehem resident, Naomi, and her Gentile Moabite daughter-in-law, Ruth, are part of the story.^[5]

Hebrew law allowed Boaz to redeem Naomi’s inheritance lost through a series of family deaths by marrying Ruth…if the first successor relative declined to marry her.^[6] Declining the offer, Boaz then wed Ruth wed thereby redeeming Naomi’s inheritance and had a son named Obed, the father of Jesse who appears in two messiah prophecies by the Isaiah.^[7]

Samuel, the prophet, was sent by God to Jesse’s house in Bethlehem. His mission: to anoint one of Jesse’s sons as the king-in-waiting to replace King Saul who had rejected God.^[8]

Surprising everyone, Jesse’s youngest son, the shepherd boy named David, was anointed as God’s choice to be the next king of Israel. The soon-to-be giant-slayer went on to become the most iconic king in the nation’s history.

Six Branch prophecies were issued by three prophets – Isaiah, Jeremiah, Zechariah. These Branch prophecies would foretell the future Messiah would come from House of David.^[9]

Generations after David’s reign, the prophet Micah would again shine the spotlight on Bethlehem Ephrathah prophesying the future Messiah of the tribe of Judah would come from that little town of Bethlehem. Translations of the Micah prophecy in Greek and Jewish Bibles are in agreement with the English translations…

^{Micah 5:1 (5:2)} “And you, Bethlehem Ephrathah-you should have been the lowest of the clans of Judah-from you [he] shall emerge for Me, to be a ruler over Israel; and his origin is from of old, from days of yore.” – Complete Jewish Bible with Rashi Commentary

Revered Jewish sage Rabbi Rashi commented on the prophecy. His phrase-by-phrase breakdown defines Bethlehem Ephrathah and identifies who would emerge from the town:

“And you, Bethlehem Ephrathah”: [Rashi:] whence David emanated, as it is stated (I Sam. 17:58): “The son of your bondsman, Jesse the Bethlehemite.” And Bethlehem is called Ephrath, as it is said (Gen. 48:7): “On the road to Ephrath, that is Bethlehem.”

“from you shall emerge for Me”: [Rashi:] the Messiah, son of David, and so Scripture says (Ps. 118:22): “The stone the builders had rejected became a cornerstone.”

“and his origin is from of old”: [Rashi:] “Before the sun his name is Yinnon” (Ps. 72:17)

Talmud Sanhedrin 98b identifies Yinnon along with Shiloh and other names for the Messiah who would come from the House of David. Rabbi Johanan in the Gemara quotes from the Isaiah 52-53 parashah considered by many to be a Messiah prophecy.^[10]

About a 1000 years after the House of David was established, Jesus of Nazareth was born in Bethlehem under bizarre, unforeseen circumstances. His parents, Mary and Joseph, were compelled by a decree of Roman Caesar Augustus to travel 90 miles by foot or donkey from Nazareth to Bethlehem just days before his mother was to give birth.

On the night of the birth of Jesus, shepherds heralded by angels came to see the baby. Telling about Jesus being born in a stable, Luke’s Nativity adds he was laid in a manger for his crib.

Days later, Matthew‘s Nativity describes Magi, who came from another country after seeing “His star,” set out on a quest to find the baby. The Magi wanted to worship Jesus while unwittingly drawing the ire of King Herod who actually wanted to kill Jesus.

Murder of baby boys 2 years old and younger was ordered by King Herod when the Magi didn’t return with information where to find Jesus. The notorious incident is known as the Massacre of the Innocents and is honored on the 28th of December by the Feast of the Holy Innocents.^[11]

Today, some 2000 years later, the famed little town of Bethlehem is now the backdrop for the Christmas Nativity scene detailed by Gospels Luke and Matthew. Over the centuries the story of the Nativity scene has been condensed into one night.

Three events initiated over several months in three countries culminated in Bethlehem at the point when Jesus of Nazareth was born.

Was this an improbable coincidence or a fulfillment of prophecy?

Updated November 17, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Finkel, Michael. National Geographic. “Bethlehem 2007 A.D.”, p.65. December, 2007. Skaballanovich, Michael. Orthodox Christianity. image. n.d. http://www.pravoslavie.ru/sas/image/102817/281720.b.jpg?mtime=1515078287>
[2] Ryrie Study Bible. Ed. Ryrie Charles C. Trans. New American Standard. Moody Press. 1978. Footnote on Micah 5:2. The Complete Jewish Bible with Rashi’s Commentary. Micah – Chapter 5 commentary.
[3] Map of Israel. (untitled) Google Maps. n.d. <https://www.google.com/maps/@31.743205,35.21307,13z?hl=en> Josephus, Flavius. Antiquities of the Jews. Book VII, Chapter XII. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[4] Genesis 35:16-19; 48:7. “The Story of Abraham.” The History of Israel. n.d. <http://www.israel-a-history-of.com/story-of-abraham.html> Pratt, John P. “Divine Calendars Testify of Abraham, Isaac, and Jacob.” JohnPratt.com. <http://www.johnpratt.com/items/docs/lds/meridian/2003/abraham.html> “Rachel’s Tomb.” Chabad.org. n.d. <http://www.chabad.org/special/israel/points_of_interest_cdo/aid/602502/jewish/Rachels-Tomb.htm> Roberts, David. The Victorian Web. “Bethlehem, Looking Toward the Dead Sea.” Painting. 1853. <https://victorianweb.org/painting/roberts/paintings/5.html
[5] I Chronicles 2:1-17; Ruth 3-4. Net.bible.org. Hebrew text ga’al. Ruth 2:20 <http://classic.net.bible.org/strong.php?id=01350> “Salvation” and “Hosanna.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com> [4] Matthew 1:5; 1 Chronicles 2:10; Ruth 4:21.
[6] I Sam. 16: 4. 2 Samuel 16:11-13. I Chronicles 2:13.
[7] Net.bible.org..Ruth 2:20 Hebrew text. “goel.” Dictionary.com.
[8] Isaiah 11:1-2; 10.
[9] Isaiah 7:14; 9:6; Jeremiah 23:5; 33:14-17; 33:20-26; Zechariah 12:10-12
[10] Sanhedrin 98b. Soncino Babylonian Talmud. 1935-1948. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html> “Nedarim 39b.” Soncino Babylonian Talmud. Steinsaltz, Adin. “Masechet Sanhedrin 98a-104b.” Orthodox Union. 2010. <https://www.ou.org/life/torah/masechet_sanhedrin_98a104b>
[11] McCaulley, Esau. The New York Times. “The Bloody Fourth Day of Christmas.” image. 2019. <https://www.nytimes.com/2019/12/27/opinion/christmas-feast-of-innocents.html> “Feast of the Holy Innocents.” Encyclopædia Britannica. 2022. Encyclopædia Britannica, Inc. https://www.britannica.com/topic/Feast-of-the-Holy-Innocents> Last accessed 8 Dec. 2023.

“The Censor” – Mystery of the Renaissance

Posted on by K.B. Vogelman

“The Censor” – Mystery of the Renaissance

Invention of the Gutenberg press around 1500 AD opened up the Dark Ages with a burst of information to the masses not unlike the explosion of information on the Internet. Triggering the Renaissance, the Gutenberg press was a game changer in another way – it led to censorship.^[1]

Imagine – religious information became available to anyone who could read.^[2] Elite institutions that previously held exclusive control over religious messaging viewed this as a threat. In an effort to regain control, they resorted to censorship tactics.

“The Censor” … who was he? Expanding a bit further, two more questions: why and how.

Liberally used by religious scholars, the term “the Censor” actually refers to the many perpetrators who performed the censorship, some known and mostly unknown.^[3] For example, home-to-home searches imposed indiscriminate burning of scrolls and books, pages being torn out, and blacking out text.^[4]

Censorship was focused squarely on information about Jesus of Nazareth. Encyclopaedia Judaica explains censorship of the Talmud began in the late 1500s such as with Sanhedrin 43a, 106a and 107b.^[5]

Blame is largely attributed to the Roman Inquisition for censorship of references deemed to be contradictory to the official teaching of Christianity. However, strong evidence also points to Jewish censorship exposed in newer publications of the Babylonian Talmud and other Jewish writings.

Irrespective of those who pulled the strings of “the Censor,” the once-expunged content is viewed by some as being insightful to a deeper understanding of both Jewish and Christian teachings. At the forefront of censorship restoration was the publishing of the Soncino Babylonian Talmud.^[6]

Soncino Editor Rabbi Dr. I. Epstein explained an attempt was made to reproduce a “clear and lucid” literal English translation of the Talmud. Missing content was restored either directly to the body of the text or, albeit more obscurely, within the footnotes. Sometimes the text context was clarified in brackets.^[7]

One previously censored folio in the Soncino Talmud translation is Sanhedrin 43a containing direct references to Yeshu, a Hebrew name for Jesus.^[8] Some of the original text was restored only in the Soncino footnotes:^[9]

“…On the eve of the Passover Yeshu ^[34] was hanged …’”

“But since nothing was brought forward in his favor he was hanged on the eve of Passover!^[35]

Footnote #34 following “Yeshu” references the original Munich manuscript, the oldest complete Talmud copy in existence. According to the footnote, the words “the Nasarean” appeared in the censored text referring to the home town of Yeshu.^[10] The original Munich Talmud manuscript thus said:

“On the eve of the Passover Yeshu, the Nasarean, was hanged.” ^[11]

Footnote #35 for the phrase “eve of the Passover” references a less than complete Florentine Talmud manuscript, 200 years older than the original Munich Manuscript, and includes the words “and the eve of Sabbath.”^[12] In the scenario where Jesus was crucified on a Friday, that day would be both on the “eve of Passover” and “eve of Sabbath” making the Talmud in total agreement with the Gospels.^[13]

Some Sanhedrin 43a Gemara text was not footnoted; rather, the text was clarified in brackets in the Soncino edition:

“With Yeshu however it was different, for he was connected with the government [or royalty, i.e., influential].”

Bracketed words “[or royalty, i.e., influential]” – Hebrew royalty which only comes through the lineage of King David. Corroborating the requirement set forth in several Messiah prophecies, the Soncino Talmud confirms the Gospels’ assertion that Jesus was born in the lineage of David.

Rodkinson’s Talmud translation leaves out the entire Gemara section; Sefaria, based on the Davidson translation, says Jesus was associated with the Gentile government (Roman) who wanted him acquitted.^[14]

Mishneh Torah formulates the 13 principals of the Jewish faith written by the revered medieval sage Rabbi Maimonides.^[15] Heavy censorship was focused on the last two chapters called Hilchos Melachim – the Laws Concerning Kings.^[16] An example excerpt from the Sichos in English translation is found restored, but only in a footnote:

“If a king will arise from the House of David, who, like David his ancestor, delves deeply into the study of the Torah and engages in the mitzvos as prescribed by the Written Law and the Oral Law; if he will compel all of Israel to walk in [the way of the Torah] and repair the breaches [in its observance]; and if he will fight the wars of G-d; – we may, with assurance, consider him Mashiach.

“If he did not succeed to this degree or he was killed, he surely is not [the redeemer] promised by the Torah. [Rather,] he should be considered as all the other proper and legitimate kings of the Davidic dynasty who died. G-d only caused him to arise in order to test the multitude. As it is written [Daniel 11:35], “Some of the wise men will stumble, to purge, to refine, and to clarify, until the appointed time, for it is yet to come.

“Jesus of Nazareth who aspired to be the Moshiach and was executed by the court was also spoken of in Daniel’s prophecies [Daniel 11:14], “The renegades among your people shall exalt themselves in an attempt to fulfill the vision, but they shall stumble.”^[17] – Maimonides

Uncensored texts reveal Judaism’s agreement with the Gospels where Jesus of Nazareth was a royal descendant of King David; was condemned by the court; and was executed leading into Passover and the Sabbath. Does the uncensored information shed light on the accuracy of the Gospels?

Updated December 28, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Chase, Jeffrey S. “The Gutenberg Printing Press.” Duke University|Department of Computer Science. n.d. <http://www.cs.duke.edu/~chase/cps49s/press-summary.html> Instone-Brewer, David. Instituto John Henry Newman. “Jesus of Nazareth’s Trial in the Uncensored Talmud.” n.d. <https://institutojohnhenrynewmanufv.com/wp-content/uploads/2023/01/jesus-of-nazareth-s-trial-in-the-uncensored-talmud.pdf> Instone-Brewer, David.
[2] Whipps, Heather. “How Gutenberg Changed the World.” 2008. <https://www.livescience.com/2569-gutenberg-changed-world.html>   “The impact of the printing press.” Skwirk.com. n.d. <http://www.skwirk.com/p-c_s-56_u-422_t-1108_c-4280/the-impact-of-the-printing-press/qld/the-impact-of-the-printing-press/renaissance-and-reformation/the-reformation>
[3] Valentine, Carol A. “Do Not Censor the Talmud, Please.” 2003. Come and Hear. 2010. <http://come-and-hear.com/editor/censorship_1.html> “Euphemism” and “Censorship of Hebrew Books.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/5906-euphemism> and <http://www.jewishencyclopedia.com/articles/4170-censorship-of-hebrew-books> Censor. PrivateInternetAccess. image. 2017. <https://www.privateinternetaccess.com/blog/wp-content/uploads/2017/07/chinese-censorship-red-1200×1045.png>
[4] “Censorship of Hebrew Books.” Jewish Encyclopedia. 2011. Maimonides. “The Law Concerning Moshiach.” Ed. Yechezkal Shimon Gutfreund, “Publisher’s Forward.” Valentine. “Do Not Censor the Talmud, Please – Returning to Ezra the Scribe.” “Church Censorhip.” Jewish Virtual Library. 2008. <http://www.jewishvirtuallibrary.org/censorship>
[5] “Jesus.” Encyclopaedia Judaica. Pages 249-250. Segal, Eliezer. A Page from the Babylonian Talmud. “Mishnah” – “Redaction.” n.d. <http://people.ucalgary.ca/~elsegal/TalmudPage.html#Page>; “The Gemara (Talmud)” – “Redaction.” <http://people.ucalgary.ca/~elsegal/TalmudMap/Gemara.html#Redaction> Soncino Babylonian Talmud. Ed. Isidore Epstein based on the Wilna Romm Edition. 1935 – 1948. <http://come-and-hear.com/tcontents.html>   The Babylonian Talmud. Rodkinson transalation. Internet Sacred Text Archives. 2010. <http://www.sacred-texts.com/jud/talmud.htm> “The Gemara (Talmud).” Valentine. “Do Not Censor the Talmud, Please.” “Euphemism” and “Censorship of Hebrew Books.” Jewish Encyclopedia. 2011.
[6] Valentine. “Do Not Censor the Talmud, Please.” “Jesus.” Encyclopaedia Judaica. Pages 249-250. Soncino Babylonian Talmud. Ed. Epstein.
[7] “Talmud.” Jewish Encyclopedia. 2011. “Hebrew Manuscripts.” Jewish Virtual Library. 2008. <http://www.jewishvirtuallibrary.org/hebrew-manuscripts> Soncino Babylonian Talmud. Ed. Epstein. “Method and Scope.”
[8] Yassif, Eli. “The Jewish Jesus Story.” Tablet. 2017. <http://www.tabletmag.com/jewish-arts-and-culture/220567/the-jewish-jesus-story>   KjaerHansen, Kai. “An Introduction to the Names Yehoshua/Joshua, Yeshua, Jesus and Yeshu.” 1992. Jews For Jesus. 2017. <https://jewsforjesus.org/answers/an-introduction-to-the-names-yehoshua-joshua-yeshua-jesus-and-yeshu>
[9] Soncino Babylonian Talmud. Tractate Sanhedrin, Folio 43a. “Who will emerge from Bethlehem.” Teshuvas HaMinim. 2011. Archived URL. Archive.org. 2 Sept. 2012. <http://web.archive.org/web/20120902023316/http://www.teshuvashaminim.com/michah51.html>
[10] Net.bible.org. Greek text – Matthew 2:23; 26:71; Mark 1:24; 14:67; 10:47; Luke 4:34; John 18:5. Strong. “Nazarenos <3478> The New Strong’s Exhaustive Concordance of the Bible. “Nazarean” and “Nazarene.” Merriam-Webster. 2017 <http://www.merriam-webster.com>   “-an” suffix. Dictionary.com. 2017. <http://www.dictionary.com> Soncino Babylonian Talmud. Sanhedrin, Folio 43a, footnote #34.   Shachter, J. and Freedman, H. “Sanhedrin.” Soncino Babylonian Talmud. Ed. Epstein. “Introduction.” Soncino Babylonian Talmud. Abbreviation” ref. “MS.M”.&nbsp
[11] Soncino Babylonian Talmud. Sotah 47a, footnote #11, 27 & 28.
[12] “Babylonian Talmud.” Word Digital Library | Library of Congress. 2017. <https://www.wdl.org/en/item/8910> Pasternak, Nurit. “The Material Context of 15th-Century Hebrew Florentine Manuscripts.” 2013. Academia.edu. 2017. <https://www.academia.edu/4320985/The_Material_Context_of_15th-Century_Hebrew_Florentine_Manuscripts> Soncino Babylonian Talmud. Sanhedrin 43a. “Talmud.” Jewish Encyclopedia. 2011.
[13] Genesis 1:5. NET, NRSV, NASB, NIV, NRSV. “eve.” MiriamWebster.com. n.d. https://www.merriam-webster.com/dictionary/eve; “evening (n.).” Online Etymology Dictionary. n.d. https://www.etymonline.com/word/Evening; Gregg, Daniel. TorahTimes.org. n.d. “What is the Genesis definition of “Day.”?” <https://www.torahtimes.org/The%20Genesis%20defintion%20of%20Day.htm> Eisen, Yosef. Chabad.org. n.d. “The Babylonian Talmud.” <https://www.chabad.org/library/article_cdo/aid/2652565/jewish/The-Babylonian-Talmud.htm> Sassoon, Hacham Isaac S. The Torah. n.d. “Does a Day Begin in the Evening?” <https://www.thetorah.com/article/does-a-day-begin-in-the-evening> “Day, night, morning, evening and ‘between the evenings.’” Menorah-Bible. n.d. <https://bible-menorah.jimdofree.com/english/resurrection-on-sabbath/day/>
^[14] The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Internet Sacred Text Archives. 2010. <https://sacred-texts.com/jud/t08/t0809.htm> Sanhedrin 43a. Sefaria.org. p 22 <https://www.sefaria.org/Sanhedrin.43a.22?lang=bi>
[15] Rich, Tracey R. “Jewish Beliefs.” JewFAQ.org. n.d. <http://www.jewfaq.org/beliefs.htm> Maimonides. Mishneh Torah. Trans. Eliyahu Touger. “Moses Ben Maimon.” Jewish Encyclopedia. 2011. Furst, Rachel. “The Mishneh Torah – Maimonides’ halakhic magnum opus.” MyJewishLearning.com. 2010. <http://www.myjewishlearning.com/article/the-mishneh-torah/>   Seeskin, Kenneth. “Maimonides.” Stanford Encyclopedia of Philosophy. 2006, revised 2017. <https://plato.stanford.edu/entries/maimonides/>
[16] Schneerson, Menachem M. From Exile to Redemption. Volume 2. Chapter 4, “Studies in Rambam, Hilchos Melachim, Chapter 5, Chapter 11”, footnotes #551, #558, #559, #602, and Chapter 12.” <http://www.sichos-in-english.org/books/from-exile-to-redemption-2/02.htm> “Melachim uMilchamot – Chapter 11.” <http://www.chabad.org/library/article_cdo/aid/1188356/jewish/Melachim-uMilchamot-Chapter-11.htm> Maimonides. “The Law Concerning Moshiach.” Footnote #5. Kesser.org. n.d. <http://www.kesser.org/moshiach/rambam.html#SIE> “Mishneh Torah.” MishnahTorah.com. n.d. <http://web.archive.org/web/20161105145530/http://www.mishnehtorah.com:80> Shulman, Moshe. “The Rambam on Isaiah 53.” “Mishneh Torah.” MishnahTorah.com. Maimonides. “The Law Concerning Moshiach.” Kesser.org. “Publisher’s Forward.” Ed. Gutfreund,
[17] Maimonides. “The Law Concerning Moshiach.” Sichos In English translation.

Are Today’s Gospels the Same as the Originals?

Posted on by K.B. Vogelman

Are Today’s Gospels the Same as the Originals?

Gospel manuscript evidence dates back to the lifetimes of the Disciples with a fragment of Matthew dating as early as 50 AD, just 10 years after the crucifixion of Jesus. Earliest of the nearly complete Gospel manuscripts are dated about 300 years later.^[1] How can there be confidence today’s Gospels bare the same content as the originals?

Patristics is the science of comparing early Christian writings to Gospel manuscripts in an effort to bridge the gap of the “dark period” – the 300 year gap from the originals to the first complete manuscripts.

Writings or letters called “Epistles” were a common means of written communication by second and third generation disciples known as the Ante-Nicene Fathers.^[2] Within these Epistles are quoted phrases and verses that also appear in today’s Gospels.

As a basis of fact, these phrases and verses had to come from older, preexisting Gospel sources. As such, they serve as “witnesses” that attest or testify to the content of older, now non-existent Gospel manuscripts, in some cases quite possibly the originals.^[3]

Expert Bible textual critics, Westcott and Hort, viewed patristics to be of “the highest degree exceptional” in their comparisons.^[4] Four Epistle author sources – Clement of Rome, Ignatius, Polycarp, and Papias – personally knew some of the Apostles, the original Disciples of Jesus.^[5]

Clement of Rome authored The First Epistle of Clement to the Corinthians written in Rome to the church in Corinth, Greece, around 96 AD. It is named for Clement who studied under the Apostle Paul and knew Luke, the presumed author of the Gospel bearing his name.^[6]

Another is The Epistle of Polycarp to the Philippians written in Smyrna, Turkey, to the church in Philippi, Greece. Named for its author, Polycarp was a disciple of the Apostle John, one of the original Disciples of Jesus and the presumed author of that Gospel.

Polycarp received teaching from the Apostle John as well as other Apostles and met others who had witnessed the ministry of Jesus. Date of authorship is unknown although it had to be written before Polycarp’s martyrdom in the arena of Smyrna about 155 AD. At his execution, Polycarp professed to have served his King (Jesus) for 86 years, was burned alive by Rome in 156 AD.^[7]

An example of how patristics work can be seen using the three verses of Luke 6:36-38 which are quoted in both the Epistles of Clement, Corinthians, and Polycarp, Philippians, two authors who were separated by time and hundreds of miles. Their quotes are compared with two current-day Bible translations:^[8]

The First Epistle of Clement to the Corinthians ^[9]

“forgive, that it may be forgiven to you; as ye do, so shall it be done unto you;

as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you;

with what measure ye mete, with the same it shall be measured to you.”

Epistle of Polycarp to the Philippians ^[10]

“Judge not, that ye be not judged;

forgive, and it shall be forgiven unto you;

be merciful, that ye may obtain mercy;

with what measure ye mete, it shall be measured to you again…”

King James Version, Luke 6:36-38:

Be ye therefore merciful as your Father also is merciful, ^v36

Judge not and ye shall not be judged…^{v 37}

…forgive and ye shall be forgiven.^v37

For with the same measure that ye mete withal it shall be measured to you again.^v38

New American Standard Bible: Luke 6:36-38:

Be merciful just as your Father is merciful…^v36

Do not judge, and you will not be judged…^v37

…pardon and you will be pardoned. ^v37

…For by your standard of measure it will be measured to you in return.^v38

Attestations from Corinthians and Philippians Epistles are not word perfect matches, but neither are the more modern KJV and NASB translations. Both Epistles referenced Luke to support the message of their letters that match very closely even though the quotes were not intended to be a transcription of Luke’s Gospel.^[11]

A treasure trove of patristic attestation appears in Adversus Haereses (Against Heresies) written about 180 AD by Irenaeus, a disciple of Polycarp. The writing quotes from over 600 verses in all four Gospels and over 300 verses from other New Testament books.^[12] To be able to quote these verses, Irenaeus had to be referencing existing sources.^[13]

Patristics has a secondary consequence – producing evidence that challenges a theory alleging the Gospels and Christianity evolved from legend over a long period of time.^[14] Lack of historical sources to validate the aspects of a potentially legendary story and the time span required to develop a “legend” are both refuted by the science of patristics.

Do the Gospel verses quoted in the Epistles written by early church leaders provide strong evidence that today’s Gospel content is consistent with the original manuscripts?

Updated May 6, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1]“The Magdalen Papyrus P64: possibly the earliest known fragments of the New Testament (or of a book!)” University of Oxford | Magdalen College. 30 October 2013. <http://www.magd.ox.ac.uk/libraries-and-archives/treasure-of-the-month/news/magdalen-papyrus> “The Magdalen P64 Papyrus Fragments of the Gospel of Matthew (Year ~ 50 A.D.).” Archaeology. <http://www.lavia.org/english/archivo/magdalenen.htm> Smith, Ben C. “Gospel manuscripts – The manuscripts extant for the four canonical gospels.” TextExcavation.com. 13 Jan. 2014. <http://www.textexcavation.com/gospelmanuscripts.html>
[2] Richardson, Cyril C. “Early Christian Fathers.” Christian Classics Ethereal Library. <http://eaglemissions.org/wp-content/uploads/2012/05/fathers.pdf>
[3] “Patristics.” Merriam-Webster. 2017 <http://www.merriam-webster.com>   Gloag, Paton J. Introduction to the Synoptic Gospels. <http://catalog.hathitrust.org/Record/008728595> Foster. “Quotations in the Apostolic Fathers.”
[4] Westcott, Brooke F. & Hort, John A. The New Testament in the Original Greek. “Introduction.” CR page 112. https://books.google.com/books?id=0xtVAAAAMAAJ&pg=ACfU3U33CMW3331Vv20NgGvjyOs52I1mlA&vq=%22will+not+be+out+of+place+to+add+here+a+distinct+expression+of+our+belief+that+even+among+the+numerous%22&source=gbs_quotes_r&cad=2_0#v=onepage&q&f=false>
[5] Foster, Lewis. “Quotations in the Apostolic Fathers.” The Cincinnati Bible College & Seminary. 1969. Volume XV — Number 4. <http://www.dabar.org/SemReview/v15n4-Fathers.htm#N_23_>
[6] Richardson. “Early Christian Fathers.” Schaff, Philip. “Introductory Note to the First Epistle of Clement to the Corinthians.” Christian Classics Ethereal Library. 13 July 2005. <http://www.ccel.org/ccel/schaff/anf01.ii.i.html>   Schaff. “Introductory Note to the Epistle of Polycarp to the Philippians.” Christian Classics Ethereal Library. 2005. <http://www.ccel.org/ccel/schaff/anf01.ii.i.html>
[7] Schaff, Philip. “Introduction Note to the Epistle of Polycarp to the Philippians.” Kirby, Peter. “The Martyrdom of Polycarp.” Early Christian Writings. 2017. <http://www.earlychristianwritings.com/martyrdompolycarp.html>
[8] Kirby, Peter. “Gospel of Luke.” EarlyChristianWritings.com. <http://www.earlychristianwritings.com/luke.html> Kirby, Peter. “Gospel of Mark.” EarlyChristianWritings.com. <http://www.earlychristianwritings.com/mark.html>
[9] Clement of Rome (aka Clement I). “The First Epistle of Clement to the Corinthians.” Classics Ethereal Library. 2005. <http://www.ccel.org/ccel/schaff/anf01.ii.ii.html>
[10] Polycarp. “The Epistle of Polycarp to the Philippian.” Christian Classics Ethereal Library. <http://www.ccel.org/ccel/schaff/anf01.iv.ii.html> Davis, Glen. “Polycarp of Smyrna.” NTCanon.org. 2008. <http://www.ntcanon.org/Polycarp.shtml> Lake, Kirsopp. “Polycarp to the Philippians.” EarlyChristianWritings.com. <http://earlychristianwritings.com/polycarp.html>
[11] Polycarp. “The Epistle of Polycarp to the Philippian.”
[12] Davis, Glen. “Irenaeus of Lyons.” NTCanon.org. 25 July 2008. <http://www.ntcanon.org/Irenaeus.shtml> Encyclopædia Britannica. 2021. <https://www.britannica.com/biography/Saint-Irenaeus>
[13] Irenaeus of Lyons. Against Heresies. Schaff, Philip. “Introductory Note to Irenæus Against Heresies.” Christian Classics Ethereal Library.   <http://www.ccel.org/ccel/schaff/anf01.ix.i.html> Schaff, Philip. “Introduction Note to the Epistle of Polycarp to the Philippians.” Goodspeed, Edgar J., “Irenaeus. Proof of The Apostolic Preaching.” Ante Nice Fathers. 2014. <http://antenicenefathers.org/irenaeus> Davis, Glen. “Irenaeus of Lyons.” Westcott & Hort. The New Testament in the Original Greek. Introduction; pages 113, 194-195. Gloag. Introduction to the Synoptic Gospels. “General Introduction.”
[14] Rochford, James M. Evidence Unseen. Legend Theory: “The resurrection was a legend that grew over time.” n.d. <https://www.evidenceunseen.com/christ/defending-the-resurrection/legend-theory-the-resurrection-was-a-legend-that-grew-over-time> Billingsley, Greg. “Alternate Theories To The Resurrection – The Legend Theory.” 2012. <http://etheology.com/blogs/greg-billingsley/alternate-theories-to-the-resurrection-the-legend-theory>