Was Mary a Virgin When She Gave Birth To Jesus?

Posted on by K.B. Vogelman

Was Mary a Virgin When Gave Birth to Jesus?

Frankly, no one can prove Jesus was born of a virgin and neither can anyone disprove it. Basic human biology and common sense dictates a virgin cannot naturally conceive – a miracle would be required. Believing Mary was a virgin who miraculously conceived Jesus, if not by faith, requires a conclusion based on the circumstantial evidence.

Indirect evidence – circumstantial evidence – when combined together leads to an inference or conclusion of a fact. Direct evidence, on the other hand, lends itself to proving a fact.^[1]

Jewish marriage was a two-stage process – first the legal betrothal period typically lasting for 12 months, then consummation at the actual wedding. To begin the process, a proposal by the groom was offered to the prospective bride’s father if she was not an adult.

Negotiated details were eventually formally finalized in a formal legal marriage contract called a ketubah. Enacted by Judean Queen Salome Alexandra (76-67 BC) and formalized by the Sanhedrin long before Joseph or Mary were born, it placed a deed on the groom’s property.^[2]

Talmud Kethuboth addresses the ketubah – the price of a virgin or non-virgin; what constitutes virginity status; default recourses; etc. Two important components of a ketubah, in this instance, are virginity and witnesses.

Family intermediaries vetted the couple’s families, backgrounds and defined the terms of the contract. Financial details were negotiated including the bride price, the dowry, and any contributions from both families.

Monetary values for virgins and non-virgins were predefined by the Sanhedrin, the value of a virgin was twice that of a non-virgin stipulated in a ketubah document.^[4] Two family intermediaries signed the ketubah as witnesses meaning the bride was confirmed to be a virgin.^[3]

For the bride, the ketubah provided a trust fund in the event of the husband’s death or a divorce excepting for the disqualifying factor of adultery. For the groom, the ketubah factually and legally established his betrothal was a virgin.^[5]

Details of the ketubah contract found in the Jewish Encyclopedia twice makes specific reference to the prospective bride’s virginity:^[6]

…“And I will set aside for thee 200 zuz, in lieu of thy virginity, which belong to thee (according to the law of Moses)…”

…“We have followed the legal formality of symbolical delivery [“ḳinyan”] between _____ son of ______ , the bridegroom, and ______ daughter of ______ , this virgin, and have employed an instrument legally fit for the purpose to strengthen all that is stated above, and everything is valid and established.

…………..Bridegroom.

…………..

…………..Witnesses.^[7]

During Mary’s betrothal, according to Luke, the angel Gabriel announced she would bear a son conceived by the Holy Spirit to which Mary replied, “How can this be, since I am a virgin?”^[8] In addition to the ketubah with its two signed witnesses, by her own account Mary was a virgin.

Gabriel also informed Mary that her cousin Elizabeth was 6 months pregnant.^[9] Excited by this news, she “went in a hurry to the hill country, to a city of Judah” to visit Elizabeth – Mary left almost immediately.^[10]

From Nazareth to Elizabeth’s home, the trip would have taken 3 to 7 days depending on the town’s exact location near Jerusalem.^[11] Elizabeth knew in advance that Mary was with child and at the moment of hearing Mary’s voice, the babe in Elizabeth’s womb (who would become John the Baptist) leapt with joy.^[12]

Today’s modern medical pregnancy tests are effective, at the earliest, 10 days after conception and most reliably not until after 3 weeks. At best, a modern medical blood test can detect pregnancy in as early as 6 days.^[13]

In this very short span of about a week, Mary became pregnant. No human could have known she was pregnant at that point, not even Mary herself were it not for Gabriel’s message and Elizabeth’s exclamation.

Joseph can be ruled out as the father based on his own reaction of wanting to divorce Mary when he unexpectedly learned months later she was pregnant. The possibility that Mary had a secret paramour is a realistic possibility if one does not accept Matthew’s account at face value.^[14]

Playing out that possibility, it would be most challenging for a sheltered girl in her early teens still living at home with her parents.^[15] To cheat on Joseph, Mary would have to overcome immense hurdles – mentally, spiritually, psychologically, emotionally as well as the fear factor.

Mentally, Gabriel’s visit had to be a most impactful, shocking and earth-shattering experience. Mary was told not only told she was pregnant, but of her future son, “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David.”^[16]

Spiritually, to lose her virginity would be breaking her commitment to Gabriel and God. Mary had made a commitment to Gabriel and to God saying, “Let it be to me according to your word.”^[17]

Psychologically and emotionally, infidelity would mean betrayal. Mary would have to be willing to betray her own reputation and that of her family, friends, and Joseph bringing them all great shame and disgrace.

Forfeiture of her future financial security was at-risk by breaking the terms of her ketubah contract. The foreboding fear of death by stoning for adultery was perhaps the greatest deterrent of all.^[18]

Physically she would have to circumvent several traditional safeguards. Betrothed girls subject to Judaic Law were under strict supervision of family and the watchful eye of the community.

Unmarried girls were not allowed to be alone at any time with an adult male, not even a family member.^[19] If she went anywhere, a chaperone was required.

If Mary didn’t have a tryst before leaving Nazareth, the only other opportunity would be on the journey to visit Elizabeth. Hurriedly preparing for the spur-of-the-moment trip to visit her cousin, in order to cheat Mary would have had to slip away from these guardians of virtue during the short journey.

Mary would have been required to travel in a caravan with a family-chosen chaperone and her secret paramour would have had to be traveling, too.^[20] They would have had to find an opportunity to secretly cavort without being caught. If Mary became pregnant during the trip, she would have only been pregnant for less than a week and not aware of it.

Elizabeth’s words may be the strongest piece of evidence. Upon seeing Mary, she blurted out, “Blessed are you among women, and blessed is the fruit of your womb!”^[21] Would an illegitimate pregnancy have been divinely revealed to Elizabeth who exclaimed to Mary that the baby in her womb was blessed?

Circumstantial evidence that Mary was a virgin is very strong – was Mary a virgin when she conceived Jesus?

Updated January 19, 2024.

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

REFERENCES:

[1] “circumstantial evidence.” Cornell Law School. Legal Information Institute. n.d. <https://www.law.cornell.edu/wex/ci rcumstantial_evidence> Last accessed 6 Jan. 2024. “evidence.” Merriam-Webster. 2024. <https://www.merriam-webster.com/dictionary/evidence#legalDictionary> “What is the definition of direct evidence? ”Shourse California Law Group. 2023.<https://www.shouselaw.com/ca/blog/direct-evidence-defintion/#:~:text=Direct%20evidence%20is%20defined%20as%20evidence%20that%20directly,the%20defendant%E2%80%99s%20forged%20signature%20on%20an%20insurance%20application>
[2] “Salome Alexandria.” Jewish Virtual Library. 2018. <https://www.jewishvirtuallibrary.org/salome-alexandria> “Alexandria.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/1167-alexandra> “Ketubah.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/9290-ketubah> “Marriage: Ketubbah.” Jewish Virtual Library. 2008. <https://www.jewishvirtuallibrary.org/ketubbah> Schauss, Hayyim. “Ancient Jewish Marriage.” MyJewishLearning.com. n.d. <https://web.archive.org/web/20170911230617/http://www.myjewishlearning.com/article/ancient-jewish-marriage/>“The Forgotten Ancient Queen: Salome Alexandra of Judea.” Ancient History. <http://etc.ancient.eu/interviews/the-forgotten-ancient-queen-salome-alexandra-of-judea/> Soncino Babylonian Talmud. Ed. Isidore Epstein. “Kethuboth.” <https://israelect.com/Come-and-Hear/talmud/index.html> “Ketubah.” Soncino Babylonian Talmud. Ed. Isidore Epstein. Glossary. <https://israelect.com/Come-and-Hear/tglossary.html#K> ketubah (no title). JewishPress.com. photo. n.d. 2015. http://i0.wp.com/www.jewishpress.com/wp-content/uploads/2015/05/Ancient-Ketubah-written-in-Tzefat-whole-year-1063-CE.jpg?resize=282,475> <https://www.jewishpress.com/news/breaking-news/rare-1000-yr-old-ketuba-on-exhibit-in-jerusalem/2015/05/26> Brayer, Menachem M. The Jewish Woman in Rabbinic Literature. 1986. pp 62-65, 69, 71, 143. <https://archive.org/details/jewishwomaninrab0000bray_a4j0/page/143/mode/2up> Missler, Chuck. “The Wedding Model.” Koinonia House, Inc. 2018. <http://www.khouse.org/articles/2003/449/#notes> Jewish Wedding Ceremony. Chabad.org. n.d. <https://www.chabad.org/library/article_cdo/aid/476757/jewish/Jewish-Wedding-Ceremony.htm#The> “Yichud Room.” Chabad.org. n.d. <https://www.chabad.org/library/article_cdo/aid/477338/jewish/Yichud-Room.htm> Kaufman, Michael. “After the Wedding Ceremony.” MyJewishLearning.com. n.d.<https://www.myjewishlearning.com/article/after-the-wedding-ceremony>
[3] “Ketubah.” Jewish Encyclopedia. “Dowry.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/5297-dowry> Singer, Isidore; Adler, Cyrus, et. al. The Jewish Encyclopedia. Volume 9. 1912. “Pharisees.” p 663 <https://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq> Schauss, Hayyim. “Ancient Jewish Marriage.”
[4] “Ketubah” and “Dowry.” Jewish Encyclopedia. 2011. Singer et. al. The Jewish Encyclopedia. Vol. 9 “Pharisees.” p 663. Singer et. al. The Jewish Encyclopedia. Vol. 9. “Mortgage or Hypothec.” p 37. “Mishneh Torah, Virgin Maiden 1.” Sefaria.org. n.d. <https://www.sefaria.org/Mishneh_Torah%2C_Virgin_Maiden.1.5?lang=bi> Soncino Babylonian Talmud. Ed. Isidore Epstein.1935-1948. Kethuboth. n.d. <https://israelect.com/Come-and-Hear/kethuboth/index.html> “Legal-Religious Status of the Virgin.” Jewish Women’s Archive. n.d. <https://jwa.org/encyclopedia/article/legal-religious-status-of-virgin>
[5] Soncino Babylonian Talmud. Kethuboth 12a. CR Deuteronomy 22:15,
[6] Lamm, Maurice. “The Jewish Marriage Contract (Ketubah).” Chabad.org. <https://www.chabad.org/library/article_cdo/aid/465168/jewish/The-Jewish-Marriage-Contract-Ketubah.htm>
[7] “Ketubah.” Jewish Encyclopedia. 2011.
[8] Luke 1:34. NASB, NRSV.
[9] Luke 1.
[10] Luke 1:39. NASB.
[11] Luke 1:39. “Judah.” Jewish Virtual Library. 2018. <https://www.jewishvirtuallibrary.org/judah>
[12] Luke 1.
[13] “Pregnancy Tests.” 23 June 2012. WebMD. 2018. <http://www.webmd.com/baby/guide/pregnancy-tests> “Pregnancy Test.” MedlinePlus. U.S. National Library of Medicine. 2018. <http://www.nlm.nih.gov/medlineplus/ency/article/003432.htm> “Home pregnancy tests: Can you trust the results?” Mayo Clinic. 2018. <http://www.mayoclinic.org/healthy-living/getting-pregnant/in-depth/home-pregnancy-tests/art-20047940>
[14] Burke, Rodney Wade. Quora. “Do atheists believe Mary engaged in adultery as I do as a Jew? 2015. <https://www.quora.com/Do-atheists-believe-Mary-engaged-in-adultery-as-I-do-as-a-Jew> “Panthera, the real father of Jesus?” The Evolving Atheist’s Blog. 2009. https://evolvingatheist.wordpress.com/2009/07/05/panthera-the-real-father-of-jesus>
[15] West, Jim. “Ancient Israelite Marriage Customs.” Quartz Hill School of Theology. n.d. http://www.theology.edu/marriage.htm> Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4.
[16] Luke 1:32. NASB. NKJV.
[17] Luke 1:38. NKJV.
[18] Sanhedrin 53a, footnote #3; 59a; 63a; 66b. <https://israelect.com/Come-and-Hear/sanhedrin/index.html>
[19] Soncino Babylonian Talmud. Kethuboth 12a, 12b, 13a, 13b. “Adultery.” Jewish Encyclopedia. 2011. Brayer. The Jewish Woman in Rabbinic Literature. pp 142-143.
[20] Brayer. The Jewish Woman in Rabbinic Literature. p 142-143.
[21] NRSV, NASB, NKJV, ESV, Berean, WEB.

Isaiah 7:14 – a Virgin Birth Prophecy?

Posted on by K.B. Vogelman

Isaiah 7:14 – a Virgin Birth Prophecy?

Isaiah 7:14 – the translation of one word, `almah, is the cause for one of the most controversial prophecies in the Bible. Jewish Bibles and a few Christian Bibles translate the word as “young woman” while most Christian Bibles translate the word as “virgin.”

“Virgin” vs. “young woman” – those who believe that Isaiah 7:14 is a messianic prophecy pointing to a miraculous birth of a son to a virgin vs. those who believe the prophecy is a short-term prediction about a young woman, not necessarily a virgin, who was to bear a son.^[1]

In the full context of Isaiah chapter 7, the prophetic sign had to be boundless and miraculous so as to exceed God’s promise to King Ahaz: “deep as Sheol or high as heaven.”

Septuagint LXX rendered only by Jewish experts translated Hebrew ha-almah into Greek as ha Parthenos meaning “the virgin.” A 1000 years later, the Masoretic text, used for the basis of Jewish Bibles, translates `almah as “young woman.”

Translation of ancient Hebrew text into English is not an exact science where there is not a word-for-word translation equivalent. Hebrew words can even serve as either a noun or a verb requiring the translator to take a more wholistic view of the text to understand the context.^[3]

Key to unlocking the word definition code is to determine the intent of the speaker or writer. The meaning may not be the same as applied by the listener (or the reader or translator).

Word usage analysis can be used to decipher what is truly meant by the speaker or author. Language analysis is a more in-dept version of literary analysis that can be used to determine the intentional meaning by the speaker or author.^[4]

Deciphering the meaning of `almah brings into play three Hebrew words. Lowest common denominator is the word is na`arah meaning “girl” or “young woman” where there is no specific implication of virginity.^[5] Isaiah never once used the word na`arah.

Opposite of na`arah is bethulah explicitly meaning “virgin.” Appearing 50 times in Bible, the word commonly appears as a metaphor of a virgin in judgements, lamentations, or blessings. A separate category of bethulah is used in a legalistic context in the Law involving the strictest sense of a virgin.

Isaiah only used bethulah 5 times in either a metaphor or judgement of a city or nation. Since Isaiah never used the word na`arah, he did not use it with bethulah to define a female.

Next is the rarest of Hebrew words, `almah, appearing only 7 times in the entire Bible. It is a noun stemming from the Hebrew word `elem meaning “something kept out of sight.”^[6]

As a standalone noun, unlike bethulah, none of the instances of `almah are used in metaphors, legalistic definitions, as adjectives or in adjective clauses;`almah does not need further clarification by an adjective or adjective clause; and `almah is never used as an adjective or within an adjective clause to define the subject.^[7]

Earliest appearance of `almah is in Genesis, the only place in the Bible that contains all three Hebrew words in reference to the same female figure, Rebekah. As such, the passage in Genesis 24 makes it the codex for unlocking the meaning of these Hebrew female words.

Abraham had sent his servant back to his homeland to find a bride for his son Isaac. Beside being from his own tribe, Abraham gave the servant just one requirement: she had to willingly agree to marry Isaac – ultimately her choice.

Being in a unfamiliar land and having no idea for whom he was searching, that was a big problem. It compelled the servant to pray for a very specific sign that would leave no doubt when it happened.

Later, he recounted his experiences to Rebekah’s family and used all three of these Hebrew words, plus a forth:

^{Gen. 24:16} “Now the young woman [na ‘arah] was very beautiful to behold, a virgin [bethulah]; no man had known her.”

^{Gen. 24:43}“behold, I stand by the well of water; and it shall come to pass that when the virgin [`almah] comes out to draw water, and I say to her…”

^{Gen. 24:44}“let her be the woman [`ishshah] whom the LORD has appointed for my master’s son.” _(NKJV)

Rebekah is first described in the servant’s story in the past tense using the combination of na ‘arah (girl/young woman) with bethulah (virgin). Her virginity is further emphasized by specifying that “no man had known her.”

Mentioned several times in the passage, Rebekah’s family included Laban. Josephus wrote in Antiquities that Rebekah viewed Laban as the “guardian of my virginity” after her father had died.^[6]

Using present tense in Genesis 24:43 , the servant now refers to Rebekah by simply using one Hebrew word, hmleh or `hā-‘al-māh (the virgin). Already defined as a “virgin”, Rebekah is described by the servant as a specific virgin,`hā-‘al-māh – the same specific Hebrew word used in Isaiah 7:14.

A fourth Hebrew word provides further validation when the servant referred to Rebekah in the future tense as `ishshah, meaning “woman,” hoping she would become the wife of Isaac.^[8] In this context, Rebekah would be considered a married adult woman who is not a virgin, thus the use of na ‘arah, bethulah nor `almah would be applicable nor accurate.

Comparing the Genesis codex definition of `almah as “virgin” to the other 6 uses of `almah in the Bible reveals that in all instances `almah is always used as a standalone noun in the context of a virgin in a royal context, either Hebrew or Godly. Language analysis conclusion: the meaning of `almah exclusively means “virgin” – no adjectives or further clarifications are needed or expected.

Consider this prophecy from a different perspective. If `almah is translated as “a young woman” in the Isaiah 7:14 where the state of virginity is not certain, it is not an impressive prophecy that rises to the level of God’s parameters. In this interpretation, the female subject, who may already be pregnant or will soon be and has a 50-50 chance of giving birth to a boy.

Conversely, if `almah is translated as the “virgin” who would conceive a son, it creates a miraculous prophecy where the possibility of that scenario would be unthinkable – a virgin conceiving and giving birth to a boy.

Which interpretation if Isaiah 7:14 – “young woman” vs. “virgin” – rises to the level off a boundless, miraculous prophecy?

Updated June 10, 2024.

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

REFERENCES:

[1] Isaiah 7:14. BibleHub. <https://biblehub.com/isaiah/7-14.htm> Nahigian, Kenneth E. “A Virgin-Birth Prophesy?” Skeptic Tank Files. n.d. <http://www.skeptictank.org/files/sr/2virgi93.htm> Cramer, Robert Nguyen. “The Book of Isaiah.” The BibleTexts.com. 1998 <http://www.bibletexts.com/verses/v-isa.htm> Cline, Austin. “Who Was Virgin Mary, Mother of Jesus? Was She Really a Virgin?” <http://atheism.about.com/od/biblepeoplenewtestament/p/MaryVirgin.htm> Yosef, Uri. “Isaiah 7:14 – Part 1: An Accurate Grammatical Analysis.” 2011. <http://thejewishhome.org/counter/Isa714_1.pdf> Bratcher, Dennis. “Isaiah 7:14: Translation Issues.” The Voice. 2014. <http://www.crivoice.org/isa7-14.html> The Complete Jewish Bible with Rashi Commentary. Yeshayahu- Isaiah 7:14. “Who is the Almah’s son?” Teshuvas HaMinim. 2011. <http://web.archive.org/web/20120425022737/http://www.teshuvashaminim.com/isaiah714.html> Robinson, B.A. “Isaiah 7:14 “Behold, a virgin shall conceive…”” 2007 <http://www.religioustolerance.org/chr_proi.htm> “Isaiah 7:14-Deception In The Name Of Jesus.” Agnostic Review of Christianity. 2011. <http://ihuanedo.ning.com/group/religiousskeptism/forum/topics/isaiah-7-14-deception-in-the-name-of-jesus>
[2] Net.bible.org. Isaiah 7 Hebrew text. Miller. Fred P. “The Great Isaiah Scroll.” Column VI – The Great Isaiah Scroll 6:7 to 7:15. Moellerhaus Publisher. Directory. 1998. <http://www.moellerhaus.com/qumdir.htm>Miller. Fred P. “The Translation of the Great Isaiah Scroll.” “The Translation of the Great Isaiah Scroll “Dead Sea Scrolls Bible Translations.” 2016. <http://dssenglishbible.com/scroll1QIsaa.htm> PostBarthian. image. 2022. <https://postbarthian.com/wp-content/uploads/2017/12/virgin-or-young-woman-litmus-test-bible-translations.jpg> [3] Benner, Jeff A. “Introduction to the Hebrew Bible.” Ancient Hebrew Research Center. 2013. <https://www.ancient-hebrew.org/introduction.htm>
[4] Sapir, Avinoam. LSI Laboratory for Scientific Interrogation. Language analysis courses. <http://www.lsiscan.com/id37.htm> “Scientific Content Analysis (SCAN).” Personal Verification LTD. Updated 15 November 2016. <http://www.verify.co.nz/scan.php>
[5] “na`arah <05291>” NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05291 > Mishneh Torah, Forbidden Intercourse 17.” Sefaria.org. Footnotes #48 & 49. n.d. <https://www.sefaria.org/Mishneh_Torah%2C_Forbidden_Intercourse.17.13?lang=bi&with=Navigation&lang2=en >
[6] BibleHub.com. Isaiah 7:14 Hebrew text. 2018. <https://biblehub.com/text/isaiah/7-14.htm> “5959. almah” BibleHub.com. 2018. <https://biblehub.com/hebrew/5959.htm>; “5958. elem” <https://biblehub.com/hebrew/5958.htm>; “5956. alam.” <https://biblehub.com/hebrew/5956.htm>. “`almah <5959>” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/5959.html> “`elem <5956>” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/5956.html>
[7] Josephus, Flavius. Antiquities of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. Book I, Chapter XV.2. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[8]“802. נָשִׁים (ishshah) BibleHub.com. 2018. ” <https://biblehub.com/hebrew/strongs_802.htm> “H802.” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/080.html#02>

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>