Chapter 6: The Text and the Canon of Scripture (Gerald A. Klingbeil)

Question 1

Communication requires __(?)_\_and __(?)_\_ to be effective; therefore, to “hear” God, __(?)_\_and __(?)_\_ are needed. The only way to transmit God’s message throughout the ages has been __(?)_\_.

Answer 1

Communication requires a medium and a channel to be effective; therefore, to “hear” God, a medium and a transmission channel are needed. The only way to transmit God’s message throughout the ages has been the faithful copying and re-copying of the revealed Word.

Question 2

Because revelation and Scripture are concerned with textual data, to “hear” God in Scripture in the twenty-first century requires that __(?)_\_.

Answer 2

Because revelation and Scripture are concerned with textual data, to “hear” God in Scripture in the twenty-first century requires that the text and its limits must first be established and then interpreted.

Question 3

The canon of Scripture cannot be disconnected from questions of __(?)_\_and __(?)_\_, which, in turn, relate to our understanding of __(?)_\_and __(?)_\_.

Answer 3

The canon of Scripture cannot be disconnected from questions of authority and normativity, which, in turn, relate to our understanding of revelation and inspiration.

Question 4

…it seems clear that the OT and the NT books were __(?)_\_. Their authority rests not upon the fact that someone, whether an important individual or an ecclesiastical authority, included them in the canon but that __(?)_\_.

Answer 4

…it seems clear that the OT and the NT books were self-authenticating. Their authority rests not upon the fact that someone, whether an important individual or an ecclesiastical authority, included them in the canon but that they were recognized by their religious community as having authority because of their divine origin, and, as a result, were included in the canon.

Question 5

The English word “canon” is derived from the Greek term kanōn, meaning __(?)_\_, which, in turn, is connected to the Hebrew noun qāneh, “​__(?)_\_” (1 Kings 14:15; Job 40:21). In a derived sense, a canon is ​__(?)_\_. Thus, cannon must be connected to the concept of ​__(?)_\_, as well as ​__(?)_\_. A canonical text is one that ​__(?)_\_ (2 Tim 3:16). However, ​__(?)_\_ presents a wider concept than the more limited canon…

Answer 5

The English word “canon” is derived from the Greek term kanōn, meaning a reed, measuring rod, or even curtain rod, which, in turn, is connected to the Hebrew noun qāneh, “reed, rod” (1 Kings 14:15; Job 40:21). In a derived sense, a canon is a body of texts that “has been measured” and found worthy of inclusion in a collection of texts with binding authority for a religious community. Thus, cannon must be connected to the concept of Scripture, as well as inspiration. A canonical text is one that is accorded authority in a given religious community and is considered to be “inspired” by God (2 Tim 3:16). However, Scripture presents a wider concept than the more limited canon…

Question 6

We have references to __(?)_\_writings, mentioned in the OT and written by authors regarded as __(?)_\_ whose writings have not been included in the OT canon (1 Chron 29:29).

Answer 6

We have references to inspired writings, mentioned in the OT and written by authors regarded as inspired whose writings have not been included in the OT canon (1 Chron 29:29).

Question 7

In the OT there exists a close connection between God’s speaking (as authoritative) and __(?)_\_(Exod 17:14; 24:4). Writing down the instructions received from God was a logical consequence, since it __(?)_\_ (Deut 31:9-13). Deuteronomy 31:26 indicates the “__(?)_\_” of this “book of the Law.” Also, in other places in the OT, the Hebrew term ēd, “__(?)_\_,” is often connected with __(?)_\_. (Deut 31:19, 21; Joshua 22:27, 28, 34).

Answer 7

In the OT there exists a close connection between God’s speaking (as authoritative) and the dissemination of this revelation—in either spoken or written form (Exod 17:14; 24:4). Writing down the instructions received from God was a logical consequence, since it provided continuity and future adherence (Deut 31:9-13). Deuteronomy 31:26 indicates the “testimony/function” of this “book of the Law.” Also, in other places in the OT, the Hebrew term ēd, “testimony,” is often connected with verification according to a set standard. (Deut 31:19, 21; Joshua 22:27, 28, 34).

Question 8

On three specific historical occasions we find the concept of an authoritative written source that needed to be followed: (1) __(?)_\_; (2) __(?)_\_; (3) __(?)_\_. All three events took place during __(?)_\_, or __(?)_\_, ceremonies. Therefore, it seems valid to conclude that __(?)_\_ was determined by their adherence to the “Word of the Lord.”

Logically, this concept required the existence of an authoritative collection of this “Word” of the Lord. Clearly, this collection was not considered __(?)_\_nor __(?)_\_. The OT (and NT) authoritative collection (canon) was based upon __(?)_\_.

Answer 8

On three specific historical occasions we find the concept of an authoritative written source that needed to be followed: (1) Exodus 24:7 in which the people declare their commitment to the book of the law revealed to Moses on Sinai; (2) 2 Kings 23:3 and 2 Chronicles 34:32 in which the people of Judah accepted the words of the book of the law found in the temple by Hilkiah in the time of king Josiah; (3) Nehemiah 8:9 in which Ezra read the law to the exiles who had returned from Babylon to Jerusalem. As they listened, the people wept, and Nehemiah 8:11 indicates that they had understood the meaning of the reading and of their responsibility. All three events took place during covenant making, or covenant renewal, ceremonies. Therefore, it seems valid to conclude that the covenant relationship between God and His people was determined by their adherence to the “Word of the Lord.”

Logically, this concept required the existence of an authoritative collection of this “Word” of the Lord. Clearly, this collection was not considered a human collection nor a collection based upon the preferences of a specific religious leader or religious tradition. The OT (and NT) authoritative collection (canon) was based upon God’s self-revelation.

Question 9

The term kanōn was well known and utilized in Hellenistic Greek. In fact, the ancient world was full of canons (or models/regulations) guiding different aspects of human activity… However, in Scripture [the term kanōn] is not used to designate the biblical canon…

__(?)_\_usually is credited as the first to use the term in reference to the binding collection of Christian Scriptures. [Footnote: Belleville, p. 375, suggests that __(?)_\_, __(?)_\_was the first to use the term in the sense of distinguishing authentic Scripture from non-authentic. In __(?)_\_ the __(?)_\_was the first church council to employ the term to distinguish between “canonical” and “non-canonical” books.] However, this does not mean that __(?)_\_…

Answer 9

The term kanōn was well known and utilized in Hellenistic Greek. In fact, the ancient world was full of canons (or models/regulations) guiding different aspects of human activity… However, in Scripture [the term kanōn] is not used to designate the biblical canon…

Eusebius usually is credited as the first to use the term in reference to the binding collection of Christian Scriptures. [Footnote: Belleville, p. 375, suggests that Athanasius, bishop of Alexandria around A.D. 353 was the first to use the term in the sense of distinguishing authentic Scripture from non-authentic. In A.D. 363 the synod of Laodicea was the first church council to employ the term to distinguish between “canonical” and “non-canonical” books.] However, this does not mean that the concept was not present in NT times…

Question 10

In Galatians 6:16, Paul utilizes the term [kanōn] in the sense of __(?)_\_. [Footnote: Altogether kanōn appears 4 times in the NT, (Gal 6:16 and 2 Cor 10:13, 15, 16). In 2 Corinthians 10 it refers to __(?)_\_. See Linda L. Belleville, “Canon of the New Testament,” in Foundations…, p. 375.] … At the end of the first century A.D., Clement of Rome utilizes the term in reference to __(?)_\_”. [Footnote: He wrote, “Let us give up idle, vain considerations, and let us turn to __(?)_\_.” citation] Nearly a century later, Clement of Alexandria refers to the canon of __(?)_\_. [Footnote: Clement of Alexandria The Stromata 6.15.125.] From the middle of the fourth century onward, kanōn was used also of __(?)_\_.

Answer 10

In Galatians 6:16, Paul utilizes the term [kanōn] in the sense of a measure of Christian conduct that can be verified. [Footnote: Altogether kanōn appears 4 times in the NT, (Gal 6:16 and 2 Cor 10:13, 15, 16). In 2 Corinthians 10 it refers to an appointed sphere of ministry. See Linda L. Belleville, “Canon of the New Testament,” in Foundations…, p. 375.] … At the end of the first century A.D., Clement of Rome utilizes the term in reference to the Christian “tradition”. [Footnote: He wrote, “Let us give up idle, vain considerations, and let us turn to the renowned and solemn standard (kanona) that has come down to us.” citation] Nearly a century later, Clement of Alexandria refers to the canon of faith. [Footnote: Clement of Alexandria The Stromata 6.15.125.] From the middle of the fourth century onward, kanōn was used also of the collection of sacred writings of both the OT and the NT.

Question 11

Klingbeil acknowledges that “in Scripture [the term kanōn] is not used to designate the biblical canon,” but he maintains that “this does not mean that the concept was not present in NT times…” His defense, in large part, proceeds as follows:

Jesus __(?)_\_(feasts [__(?)_\_; __(?)_\_], Sabbath observance, temple services [__(?)_\_], temple tax [__(?)_\_]) and thus __(?)_\_. He refers to OT commands, promises, or other stories in the context of “__(?)_\_” (Matt 4:4, 7, 10; 11:10; Mark 7:6; and others), which __(?)_\_.

The early church seems to __(?)_\_. The Bereans __(?)_\_ (Acts 17:11). Paul utilizes the strength of __(?)_\_in his arguments for __(?)_\_ (1 Cor 9:9-10, 14), on __(?)_\_(Rom 12:19-20), and in the case of __(?)_\_ (Rom 3:10ff). Peter argues for __(?)_\_on the basis of __(?)_\_ (1 Pet 2:4-6). Such evidence suggests the existence of the concept of an authoritative body of texts, utilized to __(?)_\_, both in the OT and in the NT.

Answer 11

Klingbeil acknowledges that “in Scripture [the term kanōn] is not used to designate the biblical canon,” but he maintains that “this does not mean that the concept was not present in NT times…” His defense, in large part, proceeds as follows:

Jesus complied with OT regulations (feasts [John 2:23; 4:45], Sabbath observance, temple services [Luke 21:1], temple tax [Matt 17:24]) and thus indicated their binding character. He refers to OT commands, promises, or other stories in the context of “it is written” (Matt 4:4, 7, 10; 11:10; Mark 7:6; and others), which always appears as a conclusive argument in His discussions.

The early church seems to reflect this attitude concerning the biding authority of the OT, as well. The Bereans check the OT Scriptures daily to verify Paul’s teachings (Acts 17:11). Paul utilizes the strength of the OT in his arguments for financial support of the fledgling ministry (1 Cor 9:9-10, 14), on vengeance being the sole prerogative of God (Rom 12:19-20), and in the case of the universal nature of sin (Rom 3:10ff). Peter argues for a lifestyle of holiness on the basis of the OT (1 Pet 2:4-6). Such evidence suggests the existence of the concept of an authoritative body of texts, utilized to define the limits of rightful living, both in the OT and in the NT.

Question 12

[Gerald A Klingbeil maintains that] both the OT and the NT demonstrate the concept of canonical writings, i.e., writings that carry authority. This authority is not the result of __(?)_\_but rests upon the authority of ​__(?)_\_, which was ​__(?)_\_.

However, not all ​__(?)_\_writings came to be included in the canon. This process of canonization, a determination of what to include and of what to exclude, needs to be understood. While definite answers may not be that easy to come by, a historical review can provide the necessary data, which, in turn, needs to be explained in the light of the authority claim of Scripture, based upon ​__(?)_\_. Before undertaking a conceptual explanation of the process of canonization, the following two questions need to be addressed: First, ​__(?)_\_, and second, ​__(?)_\_?

Answer 12

[Gerald A Klingbeil maintains that] both the OT and the NT demonstrate the concept of canonical writings, i.e., writings that carry authority. This authority is not the result of individual or organizational decisions but rests upon the authority of the written (or spoken) Word itself, which was God-breathed.

However, not all inspired writings came to be included in the canon. This process of canonization, a determination of what to include and of what to exclude, needs to be understood. While definite answers may not be that easy to come by, a historical review can provide the necessary data, which, in turn, needs to be explained in the light of the authority claim of Scripture, based upon the doctrine of revelation. Before undertaking a conceptual explanation of the process of canonization, the following two questions need to be addressed: First, which books/texts were included in this canon, and second, when was the biblical canon closed?

Question 13

Traditionally, the Jewish OT has been divided into three main divisions: Law, Prophets, and Writings… [Name the books contained within the Law (Heb. tōrāh)]

__(?)_\_; __(?)_\_; __(?)_\_; __(?)_\_; __(?)_\_

Answer 13

Traditionally, the Jewish OT has been divided into three main divisions: Law, Prophets, and Writings… [Name the books contained within the Law (Heb. tōrāh)]

Genesis; Exodus; Leviticus; Numbers; Deuteronomy

Question 14

Traditionally, the Jewish OT has been divided into three main divisions: Law, Prophets, and Writings… [Name the books contained within the Prophets (Heb. n^ebî’îm)]

__(?)_\_; __(?)_\_; __(?)_\_; __(?)_\_; __(?)_\_; __(?)_\_; __(?)_\_; “__(?)_\_” (__(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_, __(?)_\_)

Answer 14

Traditionally, the Jewish OT has been divided into three main divisions: Law, Prophets, and Writings… [Name the books contained within the Prophets (Heb. n^ebî’îm)]

Joshua; Judges; 1-2 Samuel; 1-2 Kings; Isaiah; Jeremiah; Ezekiel; “The Twelve Prophets” (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi)

Question 15

Traditionally, the Jewish OT has been divided into three main divisions: Law, Prophets, and Writings… [Names the books contained within the Writings (Heb. k^etûbîm)]

__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_; ​__(?)_\_

Answer 15

Traditionally, the Jewish OT has been divided into three main divisions: Law, Prophets, and Writings… [Names the books contained within the Writings (Heb. k^etûbîm)]

Psalms; Proverbs; Job; Song of Songs; Ruth; Lamentations; Ecclesiastes; Esther; Daniel; Ezra; Nehemiah; 1-2 Chronicles

Question 16

[The] threefold division [distinguishing Law, Prophets, and Writings within “the Jewish OT”] is important for the reconstruction of the canonization process. The earliest datable extrabiblical reference to its existence is found in __(?)_\_, which dates to 132 B.C. Other sources, such as __(?)_\_, __(?)_\_, and __(?)_\_, cite similar divisions.

Answer 16

[The] threefold division [distinguishing Law, Prophets, and Writings within “the Jewish OT”] is important for the reconstruction of the canonization process. The earliest datable extrabiblical reference to its existence is found in the prolog of the apocryphal book of Jesus Ben Sirach, which dates to 132 B.C. Other sources, such as Second Maccabees, Philo, and Josephus, cite similar divisions.

Question 17

The earliest __(?)_\_(i.e. Vaticanus and Sinaiticus) both date from the fourth century A.D. and include some apocryphal books. This canon has also been called __(?)_\_. However, it is not clear when the apocryphal books were included, and the current evidence suggests a late date for the inclusion of these extra-canonical works. Therefore, it appears to be reasonable to argue that these monumental __(?)_\_ (which only came into use from the third century A.D. onwards) exhibit influences prevalent in the early Christian church, which struggled to define its identity against the background of Rabbinic Judaism.

Answer 17

The earliest complete codices (i.e. Vaticanus and Sinaiticus) both date from the fourth century A.D. and include some apocryphal books. This canon has also been called the Alexandrian canon. However, it is not clear when the apocryphal books were included, and the current evidence suggests a late date for the inclusion of these extra-canonical works. Therefore, it appears to be reasonable to argue that these monumental codices (which only came into use from the third century A.D. onwards) exhibit influences prevalent in the early Christian church, which struggled to define its identity against the background of Rabbinic Judaism.

Question 18

The issue of the canon of the LXX [i.e., __(?)_\_] must be understood in the light of the heightened confrontation and competition between Judaism and the rapidly growing Christian church. Although the LXX originated as a __(?)_\_ enterprise, its rapid adoption and authority in __(?)_\_as an important tool for the evangelization of the Roman world led to a definite rejection of the LXX (including its canon) by __(?)_\_ at the beginning of the second century A.D.

Significant differences exist between __(?)_\_and __(?)_\_. The latter include Tobit, Judith, 1-4 Maccabees, Wisdom of Solomon, Ecclesiasticus (Sirach) and Baruch, as well as additions to the books of Esther and additional material in the book of Daniel (Susanna and Bel and the Dragon), books __(?)_\_. These differences may have been due to __(?)_\_. It must be noted that primitive Christianity __(?)_\_. Athanasius, as well as Jerome, in the fourth century A.D., both __(?)_\_ but __(?)_\_.

Answer 18

The issue of the canon of the LXX [i.e., the Septuagint] must be understood in the light of the heightened confrontation and competition between Judaism and the rapidly growing Christian church. Although the LXX originated as a Jewish enterprise, its rapid adoption and authority in the Christian community as an important tool for the evangelization of the Roman world led to a definite rejection of the LXX (including its canon) by Judaism at the beginning of the second century A.D.

Significant differences exist between the Hebrew Jewish canon and the canon preserved in the oldest codices of the LXX. The latter include Tobit, Judith, 1-4 Maccabees, Wisdom of Solomon, Ecclesiasticus (Sirach) and Baruch, as well as additions to the books of Esther and additional material in the book of Daniel (Susanna and Bel and the Dragon), books not found in the Hebrew canon. These differences may have been due to the emerging tensions between Judaism and Christianity. It must be noted that primitive Christianity did not always accept the additional material as authoritative. Athanasius, as well as Jerome, in the fourth century A.D., both mention apocryphal books but clearly distinguish them from the canonical works.

Question 19

The evidence from Qumran is very informative and important. __(?)_\_have been found at Qumran. This is significant, since most of the scrolls are to be dated between __(?)_\_ (with some as early as __(?)_\_) and __(?)_\_. Therefore, __(?)_\_. Secondly, the Qumran community seems to have been also familiar with __(?)_\_… mentioned in __(?)_\_. This __(?)_\_ is also shared in different NT texts, such as Luke 24:44, and Matthew 23:35 (with its parallel text in Luke 11:51). [Footnote: The reference in Matthew 23:35 connects Abel, the first martyr, with Zechariah, __(?)_\_(2 Chron 24:20). Genesis and 2 Chronicles represent, according to the Jewish canon, __(?)_\_.]

Answer 19

The evidence from Qumran is very informative and important. Complete scrolls and fragments of all the books in the Hebrew canon except Esther have been found at Qumran. This is significant, since most of the scrolls are to be dated between the first century B.C. (with some as early as the second century B.C.) and A.D. 73. Therefore, virtually all books generally connected to the Jewish canon of the OT, already existed as copies in the second/first century B.C. Secondly, the Qumran community seems to have been also familiar with the threefold division… mentioned in the prolog of Jesus Ben Sirach in the second century B.C. This classification is also shared in different NT texts, such as Luke 24:44, and Matthew 23:35 (with its parallel text in Luke 11:51). [Footnote: The reference in Matthew 23:35 connects Abel, the first martyr, with Zechariah, the last martyr mentioned in the last book of the Jewish canon (2 Chron 24:20). Genesis and 2 Chronicles represent, according to the Jewish canon, the first and the last books of the canon.]

Question 20

Written around __(?)_\_, the apocryphal book 2 Esdras (14:45) refers to the OT canon as containing 24 books (plus another 70 “hidden” books).

Answer 20

Written around A.D. 100, the apocryphal book 2 Esdras (14:45) refers to the OT canon as containing 24 books (plus another 70 “hidden” books).

Question 21

Around __(?)_\_, Melito, bishop of Sardis, published his famous list of books belonging to the OT, which includes all books, except possibly Esther.

Answer 21

Around A.D. 170, Melito, bishop of Sardis, published his famous list of books belonging to the OT, which includes all books, except possibly Esther.

Question 22

The crucial question that divides modern scholarship [with respect to “the Jewish OT”] is __(?)_\_.

Answer 22

The crucial question that divides modern scholarship [with respect to “the Jewish OT”] is whether the OT had already stabilized by the time of Jesus (or before) or whether this only occurred in the first century A.D. or perhaps even later in the second century A.D.

Question 23

Much controversy surrounds the so-called “council of Jamnia.” Most discussions of the canon suggest that __(?)_\_. Jamnia, on the Mediterranean coast of Palestine, had both a rabbinical school (Beth ha-Midrash) and a legal court (Beth Din, Sanhedrin) during the period A.D. 70-135. __(?)_\_ was one of many topics discussed there. However, __(?)_\_. It is clear that these rabbinical discussions (and many more) played an important role for orthodox Judaism, since they were later included in the Babylonian Talmud, but __(?)_\_. At most, __(?)_\_.

Answer 23

Much controversy surrounds the so-called “council of Jamnia.” Most discussions of the canon suggest that the rabbis determined the canonicity of the OT writings. Jamnia, on the Mediterranean coast of Palestine, had both a rabbinical school (Beth ha-Midrash) and a legal court (Beth Din, Sanhedrin) during the period A.D. 70-135. The extent of the sacred Scripture was one of many topics discussed there. However, such discussions were not extraordinary, for rabbis argued about them at least once in the previous generation and also several times long after the Jamnia period. It is clear that these rabbinical discussions (and many more) played an important role for orthodox Judaism, since they were later included in the Babylonian Talmud, but they were not formative for the OT canon. At most, they simply confirmed what had long been established and generally accepted.

Question 24

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 1/4)]

__(?)_\_builds his message solidly upon OT law, as can be seen in the famous phrase “__(?)_\_” (Matt 5:33-34, 38-39, 43-44). In John 10:35 __(?)_\_goes even further, stating that Scripture (graphē) cannot be “broken” (RSV, NIV, NKJV), which logically would require __(?)_\_.

Answer 24

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 1/4)]

Jesus himself builds his message solidly upon OT law, as can be seen in the famous phrase “you have heard that it was said … but I say” (Matt 5:33-34, 38-39, 43-44). In John 10:35 Jesus goes even further, stating that Scripture (graphē) cannot be “broken” (RSV, NIV, NKJV), which logically would require its binding authority.

Question 25

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 2/4)] …early Christian writings utilize Jesus’ commands to argue for _\_\_(?)\_\__(1 Cor 7:10-11). Specific teachings are based upon _\_\_(?)\_\__ (1 Cor 9:14 [_\_\_(?)\_\__]; 1 Cor 11:17, 23 [_\_\_(?)\_\__]; and 1 Tim 5:17-18 [_\_\_(?)\_\__]).

Answer 25

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 2/4)] …early Christian writings utilize Jesus’ commands to argue for **the permanence of the marital bond** (1 Cor 7:10-11). Specific teachings are based upon **the command of Jesus** (1 Cor 9:14 [**gospel-worker sustenance**]; 1 Cor 11:17, 23 [**Lord’s Supper**]; and 1 Tim 5:17-18 [**remuneration of elders**]).

Question 26

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 3/4)] Paul develops the concept of the inspiration of Scripture further, including not only the known and established OT canon but also _\_\_(?)\_\__(2 Tim 3:16; Heb 1:1-2). It is clear that, for the NT writers, the canonicity (binding authority) of _\_\_(?)\_\__ is rooted in _\_\_(?)\_\__. Second Peter 1:21 emphasizes the _\_\_(?)\_\__ not as “_\_\_(?)\_\__” but rather as “_\_\_(?)\_\__.” However, most references allude directly to _\_\_(?)\_\__, not necessarily to _\_\_(?)\_\__.

Answer 26

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 3/4)] Paul develops the concept of the inspiration of Scripture further, including not only the known and established OT canon but also **the texts of the new Christian church** (2 Tim 3:16; Heb 1:1-2). It is clear that, for the NT writers, the canonicity (binding authority) of **their written works** is rooted in **their inspiration.** Second Peter 1:21 emphasizes the **process** not as **“man-made”** but rather as **“God-moved.”** However, most references allude directly to **the spoken word,** not necessarily to **the written record.**

Question 27

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 4/4)] Luke’s introduction to his Gospel (Luke 1:1-4) refers to the perceived need to _\_\_(?)\_\__. Beside _\_\_(?)\_\__ (the _\_\_(?)\_\__), the early church soon included _\_\_(?)\_\__ as trustworthy. In 2 Peter 3:15-16 the apostle includes _\_\_(?)\_\__(without being specific) as those _\_\_(?)\_\__, thus _\_\_(?)\_\__.

Answer 27

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Examples follow—Part 4/4)] Luke’s introduction to his Gospel (Luke 1:1-4) refers to the perceived need to **have an authoritative written record of the acts, sayings, and message of Jesus to witness in an environment that quickly spurned apocryphal “holy” writings.** Beside **the authoritative historical record of Jesus’ life, death, and resurrection** (the **Gospels**), the early church soon included **other writings** as trustworthy. In 2 Peter 3:15-16 the apostle includes **the writings of Paul** (without being specific) as those **inspired by the wisdom that God gave him,** thus **giving them credibility.**

Question 28

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Secondarily, then,] Evidence in _\_\_(?)\_\__suggests that by the close of the first, and the beginning of the second, century A.D., there existed _​\_\_(?)\_\__…

Answer 28

[Gerald A. Klingbeil writes that the] history of the NT canon is not as complex as its OT counterpart—partly due to the existence of codices, which represented a tremendous innovation in terms of practicality. When discussing the emergence of a canon of the NT church, the primary evidence needs to come from the NT itself… [Secondarily, then,] Evidence in **the early church fathers** suggests that by the close of the first, and the beginning of the second, century A.D., there existed **a collection of written Christian documents that enjoyed authoritative status…**

Question 29

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Clement of Rome (c. 60-100): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 29

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Clement of Rome (c. 60-100): **Acts (?); Romans; 1 Corinthians; Ephesians; Titus; Hebrews; 1 Peter**

Question 30

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Ignatius (Died c. A.D. 107): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 30

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Ignatius (Died c. A.D. 107): **Allusion to Matthew; Luke; John; Romans; 1 and 2 Corinthians; Galatians; Ephesians; 1 and 2 Timothy**

Question 31

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Polycarp (c. 70-160): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 31

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Polycarp (c. 70-160): **Mark; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; 2 Thessalonians; 1 and 2 Timothy; Hebrews; 1 Peter**

Question 32

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Justin Martyr (c. 100-165): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 32

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Justin Martyr (c. 100-165): **Matthew; Mark(?); Luke; John; Acts; Romans; 1 Corinthians; Galatians; Ephesians; Colossians; 2 Thessalonians; Hebrews; 1 Peter**

Question 33

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Marcion (c. A.D. 140): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 33

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Marcion (c. A.D. 140): **Luke; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; Philemon**

Question 34

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Irenaeus (c. 150-202): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; [_\_\_(?)\_\__]; _\_\_(?)\_\__

Answer 34

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Irenaeus (c. 150-202): **Matthew; Mark; Luke; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; 1 and 2 Timothy; Titus; Hebrews; James; 1 and 2 Peter; 1 and 2 John; [Jude was questioned]; Revelation**

Question 35

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Muratorian Canon (c. A.D. 190): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 35

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Muratorian Canon (c. A.D. 190): **Luke; John; Acts; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; Romans; Philemon; Titus; 1 and 2 Timothy; 1 and 2 John; Jude; Revelation**

Question 36

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Clement of Alexandria (c. 155-220): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 36

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Clement of Alexandria (c. 155-220): **Matthew; Mark; Luke; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; 1 and 2 Timothy; Titus; 1 Peter; 1 John; Jude; Revelation**

Question 37

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Tertullian (c. 160-220): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 37

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Tertullian (c. 160-220): **Matthew; Mark; Luke; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; 1 and 2 Timothy; Hebrews; Titus; 1 Peter; 1 and 2 John; Jude; Revelation**

Question 38

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Hippolytus (170-235): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 38

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Hippolytus (170-235): **Matthew; Mark; Luke; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; 1 and 2 Timothy; Titus; 1 Peter; 1 John; Jude; Revelation**

Question 39

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Origen (c. 185-254): After traveling extensively, he published, around A.D. 230, a comprehensive list of NT writings that were *universally* accepted: _\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__. Books held *in dispute*: _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__

Answer 39

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Origen (c. 185-254): After traveling extensively, he published, around A.D. 230, a comprehensive list of NT writings that were *universally* accepted: **Matthew; Mark; Luke; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; 1 and 2 Timothy; Titus; 1 Peter; 1 John; Revelation.** Books held *in dispute*: **Hebrews; 2 Peter; 2 and 3 John; James; Jude**

Question 40

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Eusebius of Caesarea (c. 260-340): _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 40

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Eusebius of Caesarea (c. 260-340): **Matthew; Mark; Luke; John; Acts; Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossians; 1 and 2 Thessalonians; 1 and 2 Timothy; Titus; 1 Peter; 1 John; Revelation**

Question 41

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Athanasius (c. 296-373): _\_\_(?)\_\__

Answer 41

Recalling [Klingbeil’s table which] “illustrates the use of NT canonical writings in the early church fathers” letters, identify the relevant texts used: Athanasius (c. 296-373): **Bishop of Alexandria and the first to include all 27 NT books in his canon**

Question 42

[Gerald A. Klingbeil writes that] Gnostic literature, such as the *Evangelium Veritatis* (Gospel of Truth), by Valentinus (A.D. 135-140), illustrates the comprehensive use of the canonical writings and suggests that _\_\_(?)\_\__.

Answer 42

[Gerald A. Klingbeil writes that] Gnostic literature, such as the *Evangelium Veritatis* (Gospel of Truth), by Valentinus (A.D. 135-140), illustrates the comprehensive use of the canonical writings and suggests that **by that time the canon had already been stabilized, perhaps even considered closed.**

Question 43

During the _\_\_(?)\_\__and _\_\_(?)\_\__ century A.D., several synods and councils dealt with the issue of the canon of the NT. They did not determine the canonicity of the NT writings but instead _\_\_(?)\_\__…

Answer 43

During the **fourth** and **fifth** century A.D., several synods and councils dealt with the issue of the canon of the NT. They did not determine the canonicity of the NT writings but instead **ratified earlier practices…**

Question 44

The early church, having begun its development in a Jewish context, was familiar with the OT concept of an authoritative body of texts. Jesus based His understanding of His person and of His work on this concept when _\_\_(?)\_\__” (Matt 4:4, 7, 10; 21:13; 26:24; Mark 7:6; 9:13), demonstrating His regard for the Scripture of the OT and for the concept of an authoritative collection of texts. The NT church followed this example. No _\_\_(?)\_\__ or _\_\_(?)\_\__guaranteed the unity of the early Christian church; rather, it was _\_\_(?)\_\__ that kept the church relatively united. This adherence needed _\_\_(?)\_\__to provide _\_\_(?)\_\__.

Answer 44

The early church, having begun its development in a Jewish context, was familiar with the OT concept of an authoritative body of texts. Jesus based His understanding of His person and of His work on this concept when **He refuted the tempter and other adversaries with a resounding “it is written”** (Matt 4:4, 7, 10; 21:13; 26:24; Mark 7:6; 9:13), demonstrating His regard for the Scripture of the OT and for the concept of an authoritative collection of texts. The NT church followed this example. No **organized creed** or **strong ecclesiastical control** guaranteed the unity of the early Christian church; rather, it was **adherence to the apostolic witness about Jesus, His message, and His ministry** that kept the church relatively united. This adherence needed **a faithful and a trustworthy body of texts** to provide **a material witness to Jesus.**

Question 45

[Klingbeil notes that] marked differences exist between the Protestant and the Catholic canons, which ultimately are based upon _\_\_(?)\_\__…

Answer 45

[Klingbeil notes that] marked differences exist between the Protestant and the Catholic canons, which ultimately are based upon **distinct theological presuppositions…**

Question 46

List the 5 books of the Roman Catholic/Orthodox Canonical “Pentateuch” section: _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 46

List the 5 books of the Roman Catholic/Orthodox Canonical “Pentateuch” section: **Genesis; Exodus; Leviticus; Numbers; Deuteronomy**

Question 47

List the 5 books of the Protestant Canonical “Pentateuch” section: _\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__

Answer 47

List the 5 books of the Protestant Canonical “Pentateuch” section: **Genesis; Exodus; Leviticus; Numbers; Deuteronomy**

Question 48

List the 14 books of the Roman Catholic/Orthodox Canonical “History” section: _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__\*; _\_\_(?)\_\__\*; _\_\_(?)\_\__\*) \*=apocryphal in Protestant canon

Answer 48

List the 14 books of the Roman Catholic/Orthodox Canonical “History” section: **Joshua; Judges; Ruth; 1 and 2 Samuel; 1 and 2 Kings; 1 and 2 Chronicles; Ezra and Nehemiah; Tobit**\*; **Judith**\*; **Esther (including additions\*)** **\*=**apocryphal in Protestant canon

Question 49

List the 12 books of the Protestant Canonical “History” section: _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 49

List the 12 books of the Protestant Canonical “History” section: **Joshua; Judges; Ruth; 1 and 2 Samuel; 1 and 2 Kings; 1 and 2 Chronicles; Ezra and Nehemiah; Esther**

Question 50

List the 7 books of the Roman Catholic/Orthodox Canonical “Poetry and Wisdom” section: _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__\*; _\_\_(?)\_\__)\* \*=apocryphal in Protestant canon

Answer 50

List the 7 books of the Roman Catholic/Orthodox Canonical “Poetry and Wisdom” section: **Job; Psalms; Proverbs; Ecclesiastes; Song of Solomon; Wisdom of Solomon**\***; Ecclesiasticus (Ben Sirach)**\* \*=apocryphal in Protestant canon

Question 51

List the 5 books of the Protestant Canonical “Poetry and Wisdom” section: _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__

Answer 51

List the 5 books of the Protestant Canonical “Poetry and Wisdom” section: **Job; Psalms; Proverbs; Ecclesiastes; Song of Solomon**

Question 52

List the 18-20 books of the Roman Catholic/Orthodox Canonical “Prophets” section: _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__\*); _\_\_(?)\_\__; _\_\_(?)\_\__\*); _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__; _\_\_(?)\_\__^; _\_\_(?)\_\__^ \*=apocryphal in Protestant canon ^=Roman Catholic Only

Answer 52

List the 18-20 books of the Roman Catholic/Orthodox Canonical “Prophets” section: **Isaiah; Jeremiah; Lamentations; Baruch (including Letter of Jeremiah\*); Ezekiel; Daniel (including additions to Daniel\*); Hosea; Joel; Amos; Obadiah; Jonah; Micah; Nahum; Habakkuk; Zephaniah; Haggai; Zechariah; Malachi; 1 Maccabees^; 2 Maccabees^** \*=apocryphal in Protestant canon ^=Roman Catholic Only

Question 53

List the 17 books of the Protestant Canonical “Prophets” section: _\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__; _​\_\_(?)\_\__

Answer 53

List the 17 books of the Protestant Canonical “Prophets” section: **Isaiah; Jeremiah; Lamentations; Ezekiel; Daniel; Hosea; Joel; Amos; Obadiah; Jonah; Micah; Nahum; Habakkuk; Zephaniah; Haggai; Zechariah; Malachi**

Question 54

Apocryphal means “_\_\_(?)\_\__” and denotes _\_\_(?)\_\__. A concise introduction to the OT Apocrypha can be found in James H. Charlesworth, “Old Testament Apocrypha,” in *Anchor Bible Dictionary*… (1992), 1:292-294. Individual helpful studies can be found in George W. E. Nickelsburg, *Jewish Literature Between the Bible and the Mishnah* (1981).

Answer 54

Apocryphal means **“hidden”** and denotes **those books that appeared on the fringes of the canon of either the OT or the NT.** A concise introduction to the OT Apocrypha can be found in James H. Charlesworth, “Old Testament Apocrypha,” in *Anchor Bible Dictionary*… (1992), 1:292-294. Individual helpful studies can be found in George W. E. Nickelsburg, *Jewish Literature Between the Bible and the Mishnah* (1981).

Question 55

Both the Roman Catholic and the Orthodox Church include several books in their recognized canon that are not included either in the Jewish or in the Protestant canon. Books such as Tobit, Judith, the Additions to Esther, the Additions to Daniel, etc., have been classified as “apocryphal” books, since _\_\_(?)\_\__. They originated around _​\_\_(?)\_\__.—_​\_\_(?)\_\__in a period that the rabbis described with the term “_​\_\_(?)\_\__.” They were included in the LXX and the Latin Vulgate (which was itself partly based upon the LXX)…

Answer 55

Both the Roman Catholic and the Orthodox Church include several books in their recognized canon that are not included either in the Jewish or in the Protestant canon. Books such as Tobit, Judith, the Additions to Esther, the Additions to Daniel, etc., have been classified as “apocryphal” books, since **their origin was not clear.** They originated around **200 B.C.**—**A.D. 100** in a period that the rabbis described with the term **“cessation of prophecy.”** They were included in the LXX and the Latin Vulgate (which was itself partly based upon the LXX)…

Question 56

In the patristic period “apocryphal” came to mean “_\_\_(?)\_\__,” emphasizing the fact that _\_\_(?)\_\__. For this reason most church fathers did not accept these books as authoritative (or belonging to the original OT canon), since _\_\_(?)\_\__…

Answer 56

In the patristic period “apocryphal” came to mean **“esoteric or secret knowledge,”** emphasizing the fact that **these books contained messages available only to the initiated.** For this reason most church fathers did not accept these books as authoritative (or belonging to the original OT canon), since **the message of the gospel is neither esoteric nor secret…**

Question 57

Both the Roman Catholic and the Orthodox Church include several books in their recognized canon that are not included either in the Jewish or in the Protestant canon. Books such as Tobit, Judith, the Additions to Esther, the Additions to Daniel, etc., have been classified as “apocryphal” books… Neither NT writers nor most patristic writers _\_\_(?)\_\__. While it is true that some NT books may refer to apocryphal works (e.g., Jude 9 may refer to the Testament of Moses, Hebrews 11:35 may allude to 2 Maccabees 7), _​\_\_(?)\_\__. In several instances Paul quotes Greek philosophers (e.g., Titus 1:12 and Acts 17:28) [footnote: Probably he was quoting _​\_\_(?)\_\__ (Acts 17:28a; Tit 1:12) and _​\_\_(?)\_\__(Acts 17:28b)] without necessarily making them _​\_\_(?)\_\__ or _​\_\_(?)\_\__. In this sense, a possible reference or allusion to an apocryphal book may _​\_\_(?)\_\__.

Answer 57

Both the Roman Catholic and the Orthodox Church include several books in their recognized canon that are not included either in the Jewish or in the Protestant canon. Books such as Tobit, Judith, the Additions to Esther, the Additions to Daniel, etc., have been classified as “apocryphal” books… Neither NT writers nor most patristic writers **accepted these books as authoritative** **and as** **belonging to the recognized canon.** While it is true that some NT books may refer to apocryphal works (e.g., Jude 9 may refer to the Testament of Moses, Hebrews 11:35 may allude to 2 Maccabees 7), **this by no means demonstrates an authorization of these works.** In several instances Paul quotes Greek philosophers (e.g., Titus 1:12 and Acts 17:28) [footnote: Probably he was quoting **Epimenides of Crete** (Acts 17:28a; Tit 1:12) and **Aratus of Cilicia** (Acts 17:28b)] without necessarily making them **canonical** or **authoritative.** In this sense, a possible reference or allusion to an apocryphal book may **make use of the specific context or known imagery without canonizing it.**

Question 58

​The LXX evidence that includes apocryphal books is rather late, because most Greek manuscripts that include apocryphal OT books originated in _\_\_(?)\_\__. Thus they do not provide a reliable perspective of the canon of the LXX during the time of the early (apostolic) church…

Answer 58

​The LXX evidence that includes apocryphal books is rather late, because most Greek manuscripts that include apocryphal OT books originated in **the fourth or fifth century A.D.** Thus they do not provide a reliable perspective of the canon of the LXX during the time of the early (apostolic) church…

Question 59

[Klingbeil maintains that] _\_\_(?)\_\__cites from an apocryphal book as inspired, utilizing, for example, the familiar phrase “as has been written by the prophet…” (Matt 2:5-6; Luke 3:4). Additionally, none of the apocryphal books _\_\_(?)\_\__, as can often be found in the canonical OT (e.g., Num 35:1; Josh 1:1; Isa 1:10, etc.).

Answer 59

[Klingbeil maintains that] **no NT author** cites from an apocryphal book as inspired, utilizing, for example, the familiar phrase “as has been written by the prophet…” (Matt 2:5-6; Luke 3:4). Additionally, none of the apocryphal books **claims to be the Word of the Lord,** as can often be found in the canonical OT (e.g., Num 35:1; Josh 1:1; Isa 1:10, etc.).

Question 60

[Klingbeil argues that it should] be remembered that apocryphal books exhibit gross historical and theological errors. Theological inconsistencies include (1) _\_\_(?)\_\__(2 Macc 12:43-45; although Scripture clearly states that _\_\_(?)\_\__ [Heb 9:27] and that _\_\_(?)\_\__[Eccl 9:5-6]); (2) _\_\_(?)\_\__ (Wisdom 8:19-20; although Scripture clearly teaches that _\_\_(?)\_\__and that _\_\_(?)\_\__ [1 Tim 6:15-16]); and (3) _\_\_(?)\_\__(Wisdom 9:15; although Gen 1:31 indicates that _\_\_(?)\_\__).

Answer 60

[Klingbeil argues that it should] be remembered that apocryphal books exhibit gross historical and theological errors. Theological inconsistencies include (1) **prayer for the dead** (2 Macc 12:43-45; although Scripture clearly states that **salvation is determined before death** [Heb 9:27] and that **man does not know anything in death** [Eccl 9:5-6]); (2) **preexistence of the soul** (Wisdom 8:19-20; although Scripture clearly teaches that **man is created** and that **only God has immortality** [1 Tim 6:15-16]); and (3) **the Platonic dichotomy between body and soul, whereby the body is considered evil** (Wisdom 9:15; although Gen 1:31 indicates that **everything [including the material substance] was very good at Creation**).

Question 61

[Klingbeil argues that] it should be noted that the earliest Christian list of the OT canon by _\_\_(?)\_\__ (c. A.D. 170) does not include the Apocrypha.

Answer 61

[Klingbeil argues that] it should be noted that the earliest Christian list of the OT canon by **Melito** (c. A.D. 170) does not include the Apocrypha.

Question 62

It is interesting to note that the Catholic Church canonized the Apocrypha only during _\_\_(?)\_\__, in _​\_\_(?)\_\__, in the context of _​\_\_(?)\_\__. They are known now to Catholics as “_​\_\_(?)\_\__,” i.e., forming _​\_\_(?)\_\__, authorized by _​\_\_(?)\_\__. This _​\_\_(?)\_\__was at stake at _​\_\_(?)\_\__, in _​\_\_(?)\_\__, because _​\_\_(?)\_\__…

Answer 62

It is interesting to note that the Catholic Church canonized the Apocrypha only during **the Council of Trent,** in **1546,** in the context of **the ecclesiastical conflict with Martin Luther.** They are known now to Catholics as **“deuterocanonical books,”** i.e., forming **the second canon,** authorized by **the tradition and the authority of the church.** This **tradition** was at stake at **Trent,** in **1546,** because **the reformation’s call of *sola scriptura* posed a formidable threat to Catholic tradition…**

Question 63

[Gerald A. Klingbeil maintains that the Council of] Trent marked a political decision to make _\_\_(?)\_\__equal to _\_\_(?)\_\__. By this means, certain doctrines challenged by the Protestant Reformation could be answered from “_\_\_(?)\_\__.” [Footnote: For example, the doctrine of purgatory _\_\_(?)\_\__.]

Answer 63

[Gerald A. Klingbeil maintains that the Council of] Trent marked a political decision to make **what was previously only ecclesiastical tradition** equal to **Scripture.** By this means, certain doctrines challenged by the Protestant Reformation could be answered from **“Scripture.”** [Footnote: For example, the doctrine of purgatory **has a convenient basis in Wisdom 3:1-6.**]

Question 64

The Catholic Church did not _\_\_(?)\_\__to counter Luther and the other Reformers but sought to counter Protestantism through _​\_\_(?)\_\__ and _​\_\_(?)\_\__.

Answer 64

The Catholic Church did not **use Scripture systematically** to counter Luther and the other Reformers but sought to counter Protestantism through **tradition** and **scholastic reasoning.**

Question 65

Every religious community cherishes _\_\_(?)\_\__, whether in _\_\_(?)\_\__ or _\_\_(?)\_\__. _\_\_(?)\_\__ played an important role in the transmission and preservation of the OT canon (Deut 6:20-25; 26:5-9). Therefore, _\_\_(?)\_\__in itself is not negative. The challenging part is the relationship between _\_\_(?)\_\__ and (_\_\_(?)\_\__) _\_\_(?)\_\__. Which informs which? In other words, _\_\_(?)\_\__: _\_\_(?)\_\__?

Answer 65

Every religious community cherishes **specific traditions,** whether in **oral** or **written forms. Oral tradition** played an important role in the transmission and preservation of the OT canon (Deut 6:20-25; 26:5-9). Therefore, **tradition** in itself is not negative. The challenging part is the relationship between **tradition** and **(written) Scripture.** Which informs which? In other words, **what determines the authority and veracity of tradition: Scripture or apostolic succession?**

Question 66

Traditional Roman Catholic theology often refers to the church’s prerogative of *forming*, or *establishing*, the canon. This prerogative is based upon _\_\_(?)\_\__, who may _\_\_(?)\_\__. [Footnote: It was _\_\_(?)\_\__(c. 330-379) who _\_\_(?)\_\__.” (Peter M. van Bemmelen; “Revelation and Inspiration” in *Handbook of Seventh-day Adventist Theology*… [2000], p. 47.]

Answer 66

Traditional Roman Catholic theology often refers to the church’s prerogative of *forming*, or *establishing*, the canon. This prerogative is based upon **the tradition of the apostolic succession of the bishop of Rome,** who may **lead the church to adopt and to delimit new perimeters.** [Footnote: It was **the bishop of Rome, Basil the Great** (c. 330-379) who **steered the official theology of the Catholic Church towards the position that “unwritten traditions of apostolic origin, not found in the Scriptures but preserved in the church, could be accepted as having divine authority.”** (Peter M. van Bemmelen; “Revelation and Inspiration” in *Handbook of Seventh-day Adventist Theology*… [2000], p. 47.]

Question 67

In Eastern Orthodox circles, tradition is defined as _\_\_(?)\_\__, based upon _\_\_(?)\_\__, but “expressed chiefly in _\_\_(?)\_\__, _\_\_(?)\_\__, and _\_\_(?)\_\__.” [Footnote: John Van Engen, “Tradition,” in *Evangelical Dictionary of Theology*… (1984), p. 1105.]

Answer 67

In Eastern Orthodox circles, tradition is defined as **the witness of the church in its totality,** based upon **Scripture,** but “expressed chiefly in **the seven ecumenical councils, the writings of the fathers,** and **liturgical worship.”** [Footnote: John Van Engen, “Tradition,” in *Evangelical Dictionary of Theology*… (1984), p. 1105.]

Question 68

In the NT, the Greek term *paradosis*, “tradition,” appears _\_\_(?)\_\__times and generally has _\_\_(?)\_\__ connotations. Jesus juxtaposes _\_\_(?)\_\__(possibly _\_\_(?)\_\__) with _\_\_(?)\_\__(Matt 15:2-6 and the parallel story in Mark 7). In Galatians 1:14, Paul seems to have a similar connotation in mind when he _\_\_(?)\_\__, although the reference in 1 Corinthians 11:2 appears in _\_\_(?)\_\__and should be _\_\_(?)\_\__.” After the close of the NT canon, church fathers often connected Scripture with tradition and as a result the borderline between the two began to soften.

Answer 68

In the NT, the Greek term *paradosis*, “tradition,” appears **13** times and generally has **negative** connotations. Jesus juxtaposes **the traditions of the fathers** (possibly **rabbinical teachings**) with **divine commands** (Matt 15:2-6 and the parallel story in Mark 7). In Galatians 1:14, Paul seems to have a similar connotation in mind when he **refers back to his notorious past,** although the reference in 1 Corinthians 11:2 appears in **a positive context** and should be **translated (as done by the NIV) as “teachings.”** After the close of the NT canon, church fathers often connected Scripture with tradition and as a result the borderline between the two began to soften.

Question 69

Roman Catholics have appealed repeatedly to a gradual development of the biblical canon in order to _\_\_(?)\_\__. From this perspective, the Roman Catholic position on _\_\_(?)\_\__ (i.e., _\_\_(?)\_\__) determines, to a large degree, its position on _\_\_(?)\_\__. Thus, _\_\_(?)\_\__takes precedence over _\_\_(?)\_\__. Protestants have emphasized _\_\_(?)\_\__. Clearly, the issue at stake is one of tradition versus Scripture.

Answer 69

Roman Catholics have appealed repeatedly to a gradual development of the biblical canon in order to **show that the canon is actually the product of the church.** From this perspective, the Roman Catholic position on **ecclesiology** (i.e., **the role and function of the church**) determines, to a large degree, its position on **Scripture.** Thus, **ecclesiology** takes precedence over **revelation and inspiration.** Protestants have emphasized **the internal criteria of inspiration and revelation contained in the canonical books.** Clearly, the issue at stake is one of tradition versus Scripture.

Question 70

Historically, the issue [“of tradition versus Scripture”] was at stake during the Reformation period in which the Catholic Church ratified the inclusion of the deuteroncanonical books in their canon at the Council of Trent (A.D. 1546). _\_\_(?)\_\__’s Constitution on Divine Revelation (_\_\_(?)\_\__) “insisted that ‘_\_\_(?)\_\__, _\_\_(?)\_\__, and _\_\_(?)\_\__are so connected and associated that _\_\_(?)\_\__.’” [See: Daniel J. Harrington, “Introduction to the Canon,” in *The New Interpreter’s Bible…* (1994), 1:20.] This statement clearly underlines _\_\_(?)\_\__.”

Answer 70

Historically, the issue [“of tradition versus Scripture”] was at stake during the Reformation period in which the Catholic Church ratified the inclusion of the deuteroncanonical books in their canon at the Council of Trent (A.D. 1546). **Vatican II**’s Constitution on Divine Revelation (***Dei Verbum***) “insisted that **‘Sacred Tradition, Sacred Scripture,** and **the Magisterium of the church** are so connected and associated that **one of them cannot stand without the others.’**” [See: Daniel J. Harrington, “Introduction to the Canon,” in *The New Interpreter’s Bible…* (1994), 1:20.] This statement clearly underlines **the Catholic Church’s self-purported claim, based upon tradition, to continue the shaping and forming of “sacred tradition” and of “sacred Scripture.”**

Question 71

[Klingbeil references J. W. Charly for “a good summary” of the Roman Catholic position on – “and of its implications” pertaining to – the question of “tradition versus Scripture”]: At the heart of Roman Catholic theology lies _\_\_(?)\_\__. Its _\_\_(?)\_\__ stands over that of _\_\_(?)\_\__. Its _\_\_(?)\_\__ has control over _\_\_(?)\_\__. [Footnote: J. W. Charly, “Roman Catholic Theology,” in *New Dictionary of Theology*… (1988), p. 598.]

Answer 71

[Klingbeil references J. W. Charly for “a good summary” of the Roman Catholic position on – “and of its implications” pertaining to – the question of “tradition versus Scripture”]: At the heart of Roman Catholic theology lies **its exclusive understanding of the church and its authority.** Its **teaching authority** stands over that of **the Bible and its interpretation.** Its **priestly authority** has control over **the church’s sacramental life. [**Footnote: J. W. Charly, “Roman Catholic Theology,” in *New Dictionary of Theology*… (1988), p. 598.]

Question 72

One expression of _\_\_(?)\_\__of the Roman Catholic Church over that of _\_\_(?)\_\__ is its inclusion of the Apocrypha in the OT.

Answer 72

One expression of **the superior teaching authority** of the Roman Catholic Church over that of **the Bible** is its inclusion of the Apocrypha in the OT.

Question 73

Defining valid criteria for the process of canonization is not an easy task. Modern scholarship emphasizes considerably the _\_\_(?)\_\__factor, whereby _\_\_(?)\_\__. Additional factors include (1) _\_\_(?)\_\__; (2) _\_\_(?)\_\__ (i.e., _\_\_(?)\_\__); (3) in the case of the NT, _\_\_(?)\_\__; (4) _\_\_(?)\_\__; (5) _\_\_(?)\_\__ (i.e., _\_\_(?)\_\__); and (6) _\_\_(?)\_\__. Clearly, a high view of _\_\_(?)\_\__and _\_\_(?)\_\__ does not provide much space for a _\_\_(?)\_\__ interpretation of the process of canonization…

Answer 73

Defining valid criteria for the process of canonization is not an easy task. Modern scholarship emphasizes considerably the **sociological** factor, whereby **the religious community determines, to a certain degree, what is holy and authoritative.** Additional factors include (1) **Prophetic origin;** (2) **authorship** (i.e., **the author had to be known**); (3) in the case of the NT, **apostolicity;** (4) **antiquity;** (5) **orthodoxy** (i.e., **congruence with that has already been revealed**); and (6) **inspiration.** Clearly, a high view of **revelation** and **inspiration** does not provide much space for a **sociological** interpretation of the process of canonization…

Question 74

…it appears that, while the concept of the reception and acceptance of the authoritative books in a specific historical context is important, it was not the decisive factor in the process of canonization. Rather, it seems that the most decisive criterion considered by both the OT Hebrew/Jewish community and the NT Christian community for their acceptance of the canon was the concept of _\_\_(?)\_\__. Those writings which were _\_\_(?)\_\__, which _\_\_(?)\_\__” and which had _\_\_(?)\_\__, were, therefore, included. In this scenario it is not _\_\_(?)\_\__that *makes* a text canonical but rather _\_\_(?)\_\__, which, in turn, _\_\_(?)\_\__. Clearly, _\_\_(?)\_\__; and, in most cases, _\_\_(?)\_\__.

Answer 74

…it appears that, while the concept of the reception and acceptance of the authoritative books in a specific historical context is important, it was not the decisive factor in the process of canonization. Rather, it seems that the most decisive criterion considered by both the OT Hebrew/Jewish community and the NT Christian community for their acceptance of the canon was the concept of **inspiration.** Those writings which were **inspired,** which **included a “Thus says the Lord”** and which had **proven their inspiration to their contemporaries,** were, therefore, included. In this scenario it is not **the church or a religious community** that *makes* a text canonical but rather **the content and origin of the writing,** which, in turn, **is recognized and accepted by the church.** Clearly, **the internal testimony of the religious text cannot contradict earlier revelations of God’s will;** and, in most cases, **the person connected to the writing had to be recognized.**

Question 75

It seems that by _\_\_(?)\_\__., the OT canon had been closed, since contemporary intertestamental and Jewish writings do not regard later literature as “worthy” of being counted among the inspired books of the OT. Ezra and Nehemiah (Ezra 7:10; Neh 8:2-8) did play an important role in popularizing the authoritative collection before the people, but they definitely did not “canonize” the OT.

Answer 75

It seems that by **the fourth century B.C.,** the OT canon had been closed, since contemporary intertestamental and Jewish writings do not regard later literature as “worthy” of being counted among the inspired books of the OT. Ezra and Nehemiah (Ezra 7:10; Neh 8:2-8) did play an important role in popularizing the authoritative collection before the people, but they definitely did not “canonize” the OT.

Question 76

In modern critical scholarship, the supposed second-century B.C. dating of Daniel has been used as an argument for a late formation of the canon. Since there are _\_\_(?)\_\__, the canonical question involving the “Writings” is not conclusive. The upsurge of apocryphal and pseudepigraphical writings during the intertestamental period bears indirect evidence to the Jewish notion of the closed canon, since it illustrates the concept that, _\_\_(?)\_\__.

Answer 76

In modern critical scholarship, the supposed second-century B.C. dating of Daniel has been used as an argument for a late formation of the canon. Since there are **sufficient excellent arguments in favor of the authentic sixth century B.C. date for the writing of this book,** the canonical question involving the “Writings” is not conclusive. The upsurge of apocryphal and pseudepigraphical writings during the intertestamental period bears indirect evidence to the Jewish notion of the closed canon, since it illustrates the concept that, **in order for a new work to be accepted as authoritative, it had to be attributed to an already recognized biblical author.**

Question 77

In NT times, _\_\_(?)\_\__are cited by Jesus in a sweeping and important reference to martyrs of the faith (Matt 23:35). Jesus also seems to have been aware of the tripartite division of the Jewish canon, which he utilized to _\_\_(?)\_\__.

Answer 77

In NT times, **both the first and the last book of the Jewish canon** are cited by Jesus in a sweeping and important reference to martyrs of the faith (Matt 23:35). Jesus also seems to have been aware of the tripartite division of the Jewish canon, which he utilized to **indicate the whole.**

Question 78

The rabbinical discussion at Jamnia did not _\_\_(?)\_\__; rather, it discussed several books that were challenged from some quarters within Judaism.

Answer 78

The rabbinical discussion at Jamnia did not **codify a canon;** rather, it discussed several books that were challenged from some quarters within Judaism.

Question 79

In regard to the NT canon, it appears that the closed canon of the OT played an important role in the formation of the NT canon. Modern scholarship opts for a late closing of the canon, relying more on _\_\_(?)\_\__or _\_\_(?)\_\__ necessities, such as the theological challenges in the turbulent third and fourth centuries A.D., rather than on _\_\_(?)\_\__.

Answer 79

In regard to the NT canon, it appears that the closed canon of the OT played an important role in the formation of the NT canon. Modern scholarship opts for a late closing of the canon, relying more on **historical** or **sociological** necessities, such as the theological challenges in the turbulent third and fourth centuries A.D., rather than on **internal evidence.**

Question 80

In regard to the NT canon, it appears that the closed canon of the OT played an important role in the formation of the NT canon… The single most important factor for canonization—already seen in the case of the OT—is _\_\_(?)\_\__. God is _\_\_(?)\_\__. This provides _\_\_(?)\_\__…

Answer 80

In regard to the NT canon, it appears that the closed canon of the OT played an important role in the formation of the NT canon… The single most important factor for canonization—already seen in the case of the OT—is **the inspiration of the writings.** God is **speaking through prophets or through apostles.** This provides **the authenticity of texts in the community of the church…**

Question 81

…the definition of the closing of the NT canon also depends upon the dating of certain books. A closed canon at the end of the second century A.D. can be postulated from _\_\_(?)\_\__.

Answer 81

…the definition of the closing of the NT canon also depends upon the dating of certain books. A closed canon at the end of the second century A.D. can be postulated from **the traditional dating of the Muratorian fragment.**

Question 82

[Analyzing the context around NT canonization, Klingbeil writes that] After the theological struggles of the third century A.D., the fourth century witnessed _\_\_(?)\_\__that went hand in hand with _\_\_(?)\_\__…

Answer 82

[Analyzing the context around NT canonization, Klingbeil writes that] After the theological struggles of the third century A.D., the fourth century witnessed **the official recognition of the already accomplished fact** that went hand in hand with **the official recognition of the church by the Roman authorities and the church’s new role as state church…**

Question 83

Recent decades have generated a tremendous interest in the so-called *canonical criticism*. Its goal is to focus upon the biblical text in its final form. Canonical criticism is not a monolithic block, but represents a tremendous variety of methods. Instead of focusing upon _\_\_(?)\_\__it focuses upon _\_\_(?)\_\__. It wants to _\_\_(?)\_\__. This is obviously an interesting question, and its historical study might provide some clues for challenges to the twenty-first century church. However, it misses the basic ingredient of canonization, i.e., _\_\_(?)\_\__. By focusing upon _\_\_(?)\_\__that generated these “_\_\_(?)\_\__, _\_\_(?)\_\__resides in _\_\_(?)\_\__, rather than in _\_\_(?)\_\__. This is not _\_\_(?)\_\__ that regularly focuses upon _\_\_(?)\_\__(Heb 1:1) and _\_\_(?)\_\__ (Isa 6:1-8).

Answer 83

Recent decades have generated a tremendous interest in the so-called *canonical criticism*. Its goal is to focus upon the biblical text in its final form. Canonical criticism is not a monolithic block, but represents a tremendous variety of methods. Instead of focusing upon **individuals** it focuses upon **the communities that shaped the reception of these writings.** It wants to **see how the religious community (whether Judaism or the Christian church) handled different interpretations and pressures before reaching an agreed upon authoritative canon.** This is obviously an interesting question, and its historical study might provide some clues for challenges to the twenty-first century church. However, it misses the basic ingredient of canonization, i.e., **the inspired nature of Scripture.** By focusing upon **the communities** that generated these **“inspired” writings, inspiration** resides in **the community,** rather than in **an author.** This is not **the biblical model** that regularly focuses upon **the individual** (Heb 1:1) and **the response of that individual to God’s call for service** (Isa 6:1-8).

Question 84

The “canon-within-the-canon” concept is another important development in the theological reflection about the canon. It suggests that, _\_\_(?)\_\__. After all, even Martin Luther referred to _\_\_(?)\_\__ as the “straw epistle.” The “canon-within-the-canon” concept has also been called the “_\_\_(?)\_\__.” The question is, _\_\_(?)\_\__? Another metaphor often utilized in this context—and also often seen in recent Adventist publications—is the reference to _\_\_(?)\_\__. _\_\_(?)\_\__and _\_\_(?)\_\__ are two poles also visible in the discussion of the canon within the canon…

Answer 84

The “canon-within-the-canon” concept is another important development in the theological reflection about the canon. It suggests that, **for specific circumstances or a specific point in time or even a specific religious community, some books are to be valued higher than others.** After all, even Martin Luther referred to **the book of James** as the “straw epistle.” The “canon-within-the-canon” concept has also been called the **“christological principle.”** The question is, **Would it not be acceptable to define a nucleus of books within the accepted canon that contains the most essential and important content?** Another metaphor often utilized in this context—and also often seen in recent Adventist publications—is the reference to **core points of belief.** **Core** and **periphery** are two poles also visible in the discussion of the canon within the canon…

Question 85

We observe that the idea of the canon within the canon is closely connected to *content criticism*. Obviously, it requires an evaluation on the methodological level. By criticizing the content of biblical books, _\_\_(?)\_\__. This may be postmodern wisdom, but it is definitely not based upon _\_\_(?)\_\__.

Answer 85

We observe that the idea of the canon within the canon is closely connected to *content criticism*. Obviously, it requires an evaluation on the methodological level. By criticizing the content of biblical books, **the critic, whether scholar or lay person, actually makes himself the measure of truth, not vice versa.** This may be postmodern wisdom, but it is definitely not based upon **biblical theology.**

Question 86

[Quoting D. A. Carson, Douglas J. Moo, and Leon Morris in *An Introduction to the New Testament* (1992), p. 498, Klingbeil argues the following:] Some parts of the New Testament [or the OT] may continually _\_\_(?)\_\__because they are longer and more comprehensive. But to raise pragmatic pastoral choices and the accidents of composition to _\_\_(?)\_\__ is to deny that there is a canon that must stand as _\_\_(?)\_\__.

Answer 86

[Quoting D. A. Carson, Douglas J. Moo, and Leon Morris in *An Introduction to the New Testament* (1992), p. 498, Klingbeil argues the following:] Some parts of the New Testament [or the OT] may continually **wield greater influence** because they are longer and more comprehensive. But to raise pragmatic pastoral choices and the accidents of composition to **the obligation to relativize the canon** is to deny that there is a canon that must stand as **the test of our pastoral choices.**

Question 87

The “canon-within-the-canon” concept is actually one side of a tendency to _\_\_(?)\_\__. Since it does not appear to change the content of the canon outwardly, it is _​\_\_(?)\_\__. On the other hand, it encourages the tendency to _​\_\_(?)\_\__…

Answer 87

The “canon-within-the-canon” concept is actually one side of a tendency to **question the validity of the concept of normative authority.** Since it does not appear to change the content of the canon outwardly, it is **the more dangerous one.** On the other hand, it encourages the tendency to **expand the canon and include apocryphal or other contemporary religious writings into the accepted canon…**

Question 88

Some interpreters want to distinguish between the NT and the OT in terms of the “canon within the canon,” whereby the NT “obviously” holds the higher authority. But here an important theological principle is at stake. _\_\_(?)\_\__. To facilitate the “canon within the canon,” one must _\_\_(?)\_\__. The only alternative, albeit not as sound in terms of its methodology, would be _\_\_(?)\_\__. Truly, the very idea of _\_\_(?)\_\__ speaks against such a concept.

Answer 88

Some interpreters want to distinguish between the NT and the OT in terms of the “canon within the canon,” whereby the NT “obviously” holds the higher authority. But here an important theological principle is at stake. **Different levels of inspiration do not exist—at least not according to Scripture.** To facilitate the “canon within the canon,” one must **assign different levels of inspiration.** The only alternative, albeit not as sound in terms of its methodology, would be **an arbitrary selection based upon personal preference.** Truly, the very idea of **a normative and authoritative canon** speaks against such a concept.

Question 89

Textual Criticism is an essential ingredient of exegesis, because it provides _\_\_(?)\_\__. Generally, however, it is the least noticed and least understood sub-discipline of biblical studies since it does not occupy the “front-row” of new theological methods or insights…

Answer 89

Textual Criticism is an essential ingredient of exegesis, because it provides **the textual basis needed for an adequate interpretation and for theology.** Generally, however, it is the least noticed and least understood sub-discipline of biblical studies since it does not occupy the “front-row” of new theological methods or insights…

Question 90

_\_\_(?)\_\__not only inspired the authors of His Word in ancient times but also saw to it that the transmission of the inspired Word was done in a faithful manner. Both rabbinical instructions and material evidence from Qumran suggest that the transmission process was _\_\_(?)\_\__. Jewish _\_\_(?)\_\__included _\_\_(?)\_\__, _\_\_(?)\_\__, _\_\_(?)\_\__, _\_\_(?)\_\__, and _\_\_(?)\_\__.

Answer 90

**God’s Spirit** not only inspired the authors of His Word in ancient times but also saw to it that the transmission of the inspired Word was done in a faithful manner. Both rabbinical instructions and material evidence from Qumran suggest that the transmission process was **indeed a holy affair, done with great care and under supervision.** Jewish **regulations** included **the type of material used, the size of the columns, the type of ink used, the space requirements between letters and words,** and **the religious fitness of the copying scribe.**

Question 91

…there is another important aspect in thinking about the transmission of Scripture: God not only inspired His prophets to write down His message on planet earth, He also guarded the overall process of transmission of his Word (Ps 12:6-7; Rev 22:19, 1SM 15). Nevertheless, both Scripture itself (Acts 7:16, c.f. Gen 23:8; 33:19; Matt 27:9) and Ellen G. White (1SM 16) provide for _\_\_(?)\_\__. It is here that Textual Criticism _\_\_(?)\_\__, thus _\_\_(?)\_\__. Such _\_\_(?)\_\__, however, do not involve _\_\_(?)\_\__ but _\_\_(?)\_\__. We must keep in mind _\_\_(?)\_\__. Only about ten percent of the Hebrew text of the standard edition includes _\_\_(?)\_\__. Thus, ninety percent of the text _\_\_(?)\_\__, and even the ten percent with _\_\_(?)\_\__does not _\_\_(?)\_\__ and not at all _\_\_(?)\_\__.

Answer 91

…there is another important aspect in thinking about the transmission of Scripture: God not only inspired His prophets to write down His message on planet earth, He also guarded the overall process of transmission of his Word (Ps 12:6-7; Rev 22:19, 1SM 15). Nevertheless, both Scripture itself (Acts 7:16, c.f. Gen 23:8; 33:19; Matt 27:9) and Ellen G. White (1SM 16) provide for **possible errors of copying and transmission.** It is here that Textual Criticism **provides relevant tools to discover possible errors in the transmission process and to identify these errors,** thus **establishing the most reliable wording of the biblical text.** Such **errors,** however, do not involve **doctrinal issues** but **usually only numbers, names, or places.** We must keep in mind **the relevant proportions.** Only about ten percent of the Hebrew text of the standard edition includes **some textual note.** Thus, ninety percent of the text **stands unquestioned,** and even the ten percent with **some textual uncertainty** does not **significantly alter the meaning of the text** and not at all **the doctrines of Scripture.**

Question 92

The following working definition provides a convenient point of departure in order to understand and appreciate the task of Textual Criticism: *Textual criticism seeks to* _\_\_(?)\_\__*by* _\_\_(?)\_\__*.* Textual Criticism deals primarily with _\_\_(?)\_\__and is not an appropriate tool to discover _\_\_(?)\_\__ or _\_\_(?)\_\__) of any given biblical text, a trend that has become fashionable in recent studies in Textual Criticism…

Answer 92

The following working definition provides a convenient point of departure in order to understand and appreciate the task of Textual Criticism: *Textual criticism seeks to **establish the most reliable wording of the biblical text** by **applying specific principles, comparing the most ancient manuscripts and extant versions.*** Textual Criticism deals primarily with **the transmission of the biblical text** and is not an appropriate tool to discover **the origin** or **alleged later redaction (or edition)** of any given biblical text, a trend that has become fashionable in recent studies in Textual Criticism…

Question 93

Ancient texts did not come down to us in printed or digital forms, but for more than 3000 years scribes had to manually copy and re-copy from earlier copies. While it is common to find errors in modern printed material which has been proofread and digitally checked and re-checked many times, the transmission of ancient texts depended entirely upon _\_\_(?)\_\__, _\_\_(?)\_\__, and _\_\_(?)\_\__. It is clear that even these extraordinary scholars occasionally failed, resulting in textual errors in subsequent copies. Often, when the next scribe copied the faulty text, he tried to correct the earlier error, which sometimes resulted in even more confusion. On the surface, such scribal variations would seem to raise significant challenges, for, after all, _\_\_(?)\_\__. In almost every case, however, _\_\_(?)\_\__. _\_\_(?)\_\__stands above _\_\_(?)\_\__, because _\_\_(?)\_\__rest on _\_\_(?)\_\__.

Answer 93

Ancient texts did not come down to us in printed or digital forms, but for more than 3000 years scribes had to manually copy and re-copy from earlier copies. While it is common to find errors in modern printed material which has been proofread and digitally checked and re-checked many times, the transmission of ancient texts depended entirely upon **sound criteria, concentration,** and **the ability of ancient scribes.** It is clear that even these extraordinary scholars occasionally failed, resulting in textual errors in subsequent copies. Often, when the next scribe copied the faulty text, he tried to correct the earlier error, which sometimes resulted in even more confusion. On the surface, such scribal variations would seem to raise significant challenges, for, after all, **the sacred message is involved.** In almost every case, however, **alternative readings introduce few questions into the actual message being transmitted. The theology involved** stands above **what are described as minor scribal errors,** because **the major doctrines of the Bible** rest on **a broad sweep of teachings.**

Question 94

With respect to sources, the Bible comes to us better attested than any other ancient writings. In most cases we have multiple sources from which to draw, each of which has its limitations, but, in the aggregate, they provide strong evidence for their reliability. For the OT, _\_\_(?)\_\__is our most important witness in Hebrew. Discovery of _\_\_(?)\_\__ has cast new light on how the Scriptures were regarded and preserved. In the main, these texts, some 1000 years older than our other biblical textual sources, confirm both the reading of the traditional Hebrew text and the intensity of efforts to preserve the sacred books intact. Other manuscript sources include _\_\_(?)\_\__, _\_\_(?)\_\__), and _\_\_(?)\_\__. For _\_\_(?)\_\__ our sources are relatively abundant, with thousands of manuscripts, some of which are of great antiquity. Among the papyri fragments are a few documents that were produced within a single generation of the time the biblical books were first written. Ancient translations and quotations from early Christian writers provide more sources.

Answer 94

With respect to sources, the Bible comes to us better attested than any other ancient writings. In most cases we have multiple sources from which to draw, each of which has its limitations, but, in the aggregate, they provide strong evidence for their reliability. For the OT, **the Masoretic Text** is our most important witness in Hebrew. Discovery of **the famous Dead Sea Scrolls** has cast new light on how the Scriptures were regarded and preserved. In the main, these texts, some 1000 years older than our other biblical textual sources, confirm both the reading of the traditional Hebrew text and the intensity of efforts to preserve the sacred books intact. Other manuscript sources include **the Samaritan Pentateuch, the Septuagint (LXX),** and **various commentaries and references by later writers.** For **the NT** our sources are relatively abundant, with thousands of manuscripts, some of which are of great antiquity. Among the papyri fragments are a few documents that were produced within a single generation of the time the biblical books were first written. Ancient translations and quotations from early Christian writers provide more sources.

Question 95

While we cannot here explore the technical methods used to ascertain the correct reading of the original writings [which inform Klingbeil’s definition of Scripture], this useful process [i.e., Textual Criticism] has become a refined science as well as something of an art. In brief, we can _\_\_(?)\_\__…

Answer 95

While we cannot here explore the technical methods used to ascertain the correct reading of the original writings [which inform Klingbeil’s definition of Scripture], this useful process [i.e., Textual Criticism] has become a refined science as well as something of an art. In brief, we can **affirm the reliability of the biblical text upon which the translations are based…**

Question 96

Because every translation comes with a built-in point of view, consulting several translations _\_\_(?)\_\__. We will be wise, however, to _\_\_(?)\_\__, being wary of building theological understandings on _\_\_(?)\_\__that _\_\_(?)\_\__ in an effort to popularize the Bible.

Answer 96

Because every translation comes with a built-in point of view, consulting several translations **helps us grasp the original intention of the Bible writer.** We will be wise, however, to **select translations that adhere closely to the actual readings of the manuscript sources,** being wary of building theological understandings on **loose translations** that **incorporate significant adaptations into their work** in an effort to popularize the Bible.

Question 97

The _\_\_(?)\_\__understanding of the canon and of the text is based upon a clear understanding of inspiration. The same Holy Spirit who inspired authors in different time periods, in different historical contexts also has _\_\_(?)\_\__. One of the main features of the biblical canon is _\_\_(?)\_\__, since they were “inspired.”

Answer 97

The **Seventh-day Adventist** understanding of the canon and of the text is based upon a clear understanding of inspiration. The same Holy Spirit who inspired authors in different time periods, in different historical contexts also has **remained actively involved** **in the conservation and transmission of Scripture.** One of the main features of the biblical canon is **the self-authenticating nature of the texts,** since they were “inspired.”

Question 98

…_\_\_(?)\_\__ is not a sociological phenomenon, but a historical affirmation of the authority and “God-breathed” nature of Scripture.

Answer 98

**…canonization** is not a sociological phenomenon, but a historical affirmation of the authority and “God-breathed” nature of Scripture.

Question 99

Apparently, by _\_\_(?)\_\__., the OT canon had been widely determined, with only a few books still being discussed in Jewish circles. Jesus and the apostles understood Scripture as _\_\_(?)\_\__. The early church _\_\_(?)\_\__. In general, this process was completed by _\_\_(?)\_\__., although continued discussion surfaces in patristic writings.

Answer 99

Apparently, by **the end of the fifth century B.C.,** the OT canon had been widely determined, with only a few books still being discussed in Jewish circles. Jesus and the apostles understood Scripture as **the definite collection witnessed to, and known from Judaism of the period.** The early church **adopted the scriptural concept of Judaism and formulated a canon, as well.** In general, this process was completed by **the second century A.D.,** although continued discussion surfaces in patristic writings.

Question 100

Canon, as well as Scripture itself, is not based upon _\_\_(?)\_\__but rather upon _\_\_(?)\_\__.

Answer 100

Canon, as well as Scripture itself, is not based upon **tradition** but rather upon **Gods authoritative speaking and preserving.**

Question 101

Once the limits of the canon have been recognized, the transmission process of Scripture needs to be understood. In order to appreciate the tremendous endeavor of copying the Bible by hand during 2,500 years prior to Gutenberg’s invention of the moveable type press in A.D. 1456, we need to understand _\_\_(?)\_\__, _\_\_(?)\_\__, _\_\_(?)\_\__, and _\_\_(?)\_\__. Today, even laymen, without access to the original languages, can take advantage of a variety of aids at their disposal, ranging from _\_\_(?)\_\__and _\_\_(?)\_\__ to _\_\_(?)\_\__. As always when using such aids, the reader must remain sensitive to _\_\_(?)\_\__. In order for the modern readers to have access to the message of God, it is necessary to _\_\_(?)\_\__.

Answer 101

Once the limits of the canon have been recognized, the transmission process of Scripture needs to be understood. In order to appreciate the tremendous endeavor of copying the Bible by hand during 2,500 years prior to Gutenberg’s invention of the moveable type press in A.D. 1456, we need to understand **the office of the copyist/scribe, the possibility of errors, the nature of the languages employed,** and **the history of the text and its versions.** Today, even laymen, without access to the original languages, can take advantage of a variety of aids at their disposal, ranging from **translations** and **Bible dictionaries** to **commentaries written by specialists and other published sources.** As always when using such aids, the reader must remain sensitive to **the preferences, opinions, and even biases of those who prepared these works.** In order for the modern readers to have access to the message of God, it is necessary to **approach His Word with respect and under the guidance of the Holy Spirit.**

Question 102

The importance of working more seriously and closely with God’s Word was already pinpointed by _\_\_(?)\_\__, who declared, “So is my word that goes out from my mouth; it will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (_\_\_(?)\_\__).

Answer 102

The importance of working more seriously and closely with God’s Word was already pinpointed by **Isaiah,** who declared, “So is my word that goes out from my mouth; it will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (**Isa 55:11, NIV**).