the Gospel writings were like a newsflash compared to other Ancient accounts, as you yourself admit.
Contrary to want you might think, I don't argue with you or anybody for the hell of it. I'm not going to suddenly switch my evaluation of the evidence because of you:
Second, what "original writings" (autographs) do you think we have at all? You seem to be assuming that there are a fair number of texts written by other ancient authors for which we have the originals. Nothing could be further from the truth:
In fact, the number of texts we have make the task of the NT textual critic a joke compared to textual criticisms in classics. In the 4th edition of The Texts of the New Testament by Bruce Metzger and Bart Ehrman , we find: "the textual critic of the New Testament is embarrassed by the wealth of material. Furthermore, the work of many ancient authors has been preserved only in manuscripts that date from the Middle Ages (sometimes the late Middle ages), far removed from the time at which they lived and wrote. On the contrary, the time between the composition of the books of the New Testament and the earliest extant copies is relatively brief. Instead of the lapse of a millenium or more, as is the case of not a few classical authors, several papyrus manuscripts of portions of the New Testament are extant that were copied within a century or so after the composition of the original documents."
Luke was the companion of Paul
If we accept the consensus view that Luke-Acts are by the same author, and further that Luke did travel in Paul's company, all that follows is he was alive then.
I mean how could you not record the death of Paul in the book of Acts when he was one of the main men (if not the main man) in the narrative.
If Acts were a life of Paul, then we might be expecting an account of his death. But Acts neither records the death of Peter nor of Paul, the two central figures. About a 3rd of the entire book of Acts is speeches, not descriptions of historical events. Like many ancient historians, the author is less concerned with a person's life and more about using particular methods to encapsulate, articulate, and render more salient particular events. Lengthy speeches do this.
Paul was certainly alive during the events in the book Acts as the book ends with him being under house arrest.
Acts ends with "He lived there two whole years" and "he welcomed all the ones coming to him". The verb "lived" and the verb "welcomed" are in two different tenses: aorist and imperfect, respectively. The aorist does not, strictly speaking, refer to a time in and of itself, but rather (like all Greek tenses) a way to construe an event. In this case the combination of the two tenses is clear: The entirety of what took place during these two years (the welcoming) is over. McKay, in A New Syntax of the Verb in in NT Greek, renders the line "he remained for two whole years in his own rented accommodation- and then ceased to do so" (sect. 4.4.1).
In other words, Acts ends by describing what Paul had finished doing, so we know that his two years are over and done with, yet we are not told what happened next.
Your claim that we should expect to hear if Paul died holds true about any statement about Paul's activities when Acts was written. If Paul was alive at that point, why are we not told what he's up to? Why are we only told what he was doing and has finished doing, rather than what he is doing?
And if Luke is dependent on Mark and probably also on Matthew as even you just said
I quoted two authors who said that. This is a minority view and one I don't hold.
There werent any competing views on the authorship of the Gospels
John's gospel itself gives us a competing view of its authorship:
"This is the disciple who is testifying to these things and has written them, and
we know that his testimony is true"
Who is "we"?
I will go with what the early church fathers say
The church father who said Matthew wrote a gospel was Papias. Papias also tells us that Mark used to write what Peter said about Jesus. The only reason we know this is through quotes provided by Eusebius, who calls him an idiot (sphodra...mikros hon ton noun) right after recounting another tradition that Papias wrote of.
the testimony of the church fathers
Sure. Irenaeus, Adversus haereses 3.3.4, it states..
"Matthew published his own Gospel..."
First, it isn't 3.3.4. Second, whether Irenaeus got his information from Papias' writing directly or through another source, he is relating a tradition that Papias did: a certain Mark was the interpreter (
hermeneutes) of Peter. Only Papias never says Mark wrote Peter's preaching. In fact, he deliberately contrasts what Mark did with what Matthew did. According to Papias' source, an unnamed "elder", Mark wrote down some of the things he remembered Peter saying about Jesus
without any order/narrative. It is
for this reason, this unordered jotting down of memories, that Matthew
arranged the
sayings of Jesus in the Hebrew language (
Matthaios men oun Hebraidi dialekto ta logia sunetaxato).
So not only does our earliest account say that this Mark didn't write a narrative but jotted down some memories of what he had heard, but that it was because Mark didn't write a narrative (an ordered account) that Matthew did, and did so in Hebrew (or Aramaic).
If a manuscript has been copied various times in 7 different languages, and each copy in one language harmonizes with the other one, that would make the manuscript reliable especially if you have an early source at which the material was copied from.
1) This never happened as far as we know. Usually, a manuscript was copied either in the same language or into another, but very rarely can we trace more than manuscript families when dealing with other languages.
2) Take a look at the differences in modern English translations. They look fairly minor, no doubt. That's because I can translate just about any line from the Greek NT into English in a great variety of ways. The reverse is true as well. So how do you check for this harmonization?
3) What determines reliability is how closely different manuscript traditions/families are related to one another and to the most important manuscripts (Vaticanus and Sinaiticus).
Ok well explain why they disagree.
You mean explain to you how the gospels are dated? Do you have any idea how much you are asking? They are dated based on everything from geographical terms to the ways Jewish terms and/or laws required explanations. The literature on this topic is vast. Thousands upon thousands of books and papers going back a century and more. I cannot cover the evidence in a post, because just listing the evidence would be meaningless without context, and supplying context would mean writing a book.
Your entire basis is simply that after assuming that you know who wrote the gospels, they could have lived long enough to write later. A central issue for dating the synoptics is that it is impossible for them to be independent. There are too many lines that are too similar for this (for details, learn Greek). So first you'd have to solve the synoptic problem, as accepting the consensus would mean that Matthew (who knew Jesus) used what Mark (who didn't know Jesus) had written. If you'd been a disciple of Jesus, and wrote an account of Jesus' sayings and deeds, would you rely on a text by someone who didn't even know the guy?
The same why I know that when the author of Luke states that it was in Antioch that Christians were first called Christians, I know that the original word was not Greek but Latin. It is often extremely difficult to translate a text from one language into another, especially if the two are different types of languages. As an example, we have remnants of the tetragrammaton (YHWH/יהוה‎
in Greek (e.g., ΙΑΩΑ
. Only there is no "y" sound in Greek. ΙΑΩΑ might be pronounced "ee-ah-oh-ah", nothing like "yah-way". That's just sounds. In Hebrew, the basic verb form has grammatical gender and the nominal system is built off of consonant triple. In Greek, verbal forms combine tense/aspect with mood, something Hebrew does not have. We can look at the LXX to see how evidence of translation shows up, as well as semitic translations of the NT (e.g., syriac).