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16-September-2008 16:15:10 - Testament This article is about part of the Bible. For the theological reformulation, see New Covenant. The New Testament Greek: Καινὴ Διαθήκη, KainÄ“ DiathÄ“kÄ“ is the name given to the second major division of the Christian Bible, the first such division being the much longer Hebrew Bible also called by Jews Tanakh, known to Christians as the Old Testament. It is sometimes called the Greek Testament or Greek Scriptures, or the New Covenant - which is the literal translation of the original Greek. The original texts were written in Koine Greek by various authors after c. AD 45 and before c. AD 140. Its 27 books were gradually collected into a single volume over a period of several centuries. The New Testament is a central element of Christianity, and has played a major role in shaping modern Western culture. Although certain Christian sects differ as to which works are included in the New Testament, the vast majority of denominations have settled on the same twenty-seven book canon: it consists of the four narratives of Jesus Christ's ministry, called Gospels; a narrative of the Apostles' ministries in the early church, which is also a sequel to the third Gospel; twenty-one early letters, commonly called epistles in Biblical context, written by various authors and consisting mostly of Christian counsel and instruction; and an Apocalyptic prophecy, which is technically the twenty-second epistle. Although the traditional timeline of composition may have been taken into account by the shapers of the current New Testament format, it is not, nor was it meant to be, in strictly chronological order. Though Jesus speaks Aramaic in it, the New Testament including the Gospels was written in Greek because that was the lingua franca of the Roman Empire. New Testament Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation This box: view talk Contents 1 Gospels 2 Acts 3 Pauline epistles 4 General or Catholic epistles 5 Revelation 6 Order 7 Apocrypha 8 Language 9 Etymology 10 Authorship 11 Date of composition 12 Canonization 13 Early manuscripts 14 Early Versions 14.1 Syriac Versions 14.2 Latin Versions 14.3 Coptic Versions 14.4 Versions in other languages 15 Additions 16 Authority 16.1 Roman Catholicism and Eastern Orthodoxy 16.2 Protestantism 16.2.1 American Evangelical and fundamentalist Protestantism 16.2.2 American Mainline and liberal Protestantism 16.3 Messianic Judaism 17 See also 18 Notes 19 Further reading 20 External links 20.1 Source text of New Testament 20.1.1 Greek 20.1.2 Other languages 20.2 General references 20.3 Development and authorship Gospels Each of the Gospels narrates the ministry of Jesus of Nazareth. The traditional author is listed after each entry. Modern scholarship differs on precisely by whom, when, or in what original form the various gospels were written. The Gospel of Matthew, traditionally ascribed to the Apostle Matthew, son of Alphaeus. The Gospel of Mark, traditionally ascribed to Mark the Evangelist, who wrote down the recollections of the Apostle Simon Peter. The Gospel of Luke, traditionally ascribed to Luke, a physician and companion of the Apostle Paul. The Gospel of John, traditionally ascribed to the Apostle John, son of Zebedee The first three are commonly classified as the Synoptic Gospels. They contain very similar accounts of events in Jesus' life. The Gospel of John stands apart for its unique records of several miracles and sayings of Jesus, not found elsewhere. See also: synoptic problem Acts The book of Acts, also termed Acts of the Apostles or Acts of the Holy Spirit, is a narrative of the Apostles' ministry after Christ's death and subsequent resurrection, which is also a sequel to the third Gospel. Examining style, phraseology, and other evidence, modern scholarship generally concludes that Acts and Luke share the same author. Acts, traditionally Luke. Pauline epistles The Pauline epistles or Corpus Paulinum constitute those epistles traditionally attributed to Paul. However the authorship of a number of the other epistles is sometimes disputed see section on authorship below, and Authorship of the Pauline epistles. Epistle to the Romans First Epistle to the Corinthians Second Epistle to the Corinthians Epistle to the Galatians Epistle to the Ephesians Epistle to the Philippians Epistle to the Colossians First Epistle to the Thessalonians Second Epistle to the Thessalonians First Epistle to Timothy Second Epistle to Timothy Epistle to Titus Epistle to Philemon Part of a series of articles on Christianity Jesus Christ Virgin birth · Crucifixion · Resurrection Foundations Church · New Covenant Apostles · Kingdom · Gospel · Timeline Bible Old Testament · New Testament Books · Canon · Apocrypha Christian theology Trinity · Father · Son · Holy Spirit History of · Theology · Apologetics History and traditions Early · Councils · Creeds · Missions East-West Schism · Crusades · Reformation Denominations Catholicism Anglican · Eastern Catholic · Independent Catholic · Old Catholic · Roman Catholic Protestantism Lutheran · Reformed · Anabaptist · Baptist · Methodist · Adventist · Evangelicalism · Holiness · Pentecostal Orthodoxy Eastern Orthodoxy · Oriental Orthodoxy Miaphysite · Syriac Christianity inc. Nestorian Assyrians Nontrinitarian Jehovah's Witnesses · Latter Day Saint movement · Unitarianism · Christadelphians · Oneness Pentecostalism Topics in Christianity Preaching · Prayer · Ecumenism Relation to other religions · Movements Music · Liturgy · Calendar Symbols · Art · Criticism Christianity Portal This box: view talk General or Catholic epistles See main article: General epistles Includes those Epistles written to the church at large Catholic in this sense simply means universal. Epistle to the Hebrews, anonymous and unknown authorship Epistle of James, traditionally by James, brother of Jesus and Jude Thomas. First Epistle of Peter, traditionally ascribed to the Apostle Simon, called Peter. Second Epistle of Peter, traditionally ascribed to the Apostle Simon, called Peter. First Epistle of John, traditionally ascribed to the Apostle John, son of Zebedee. Second Epistle of John, traditionally ascribed to the Apostle John, son of Zebedee. Third Epistle of John, traditionally ascribed to the Apostle John, son of Zebedee. Epistle of Jude, traditionally ascribed to Jude Thomas, brother of Jesus and James. Revelation The final book of the New Testament is the Book of Revelation. The authorship is attributed either to the Apostle John, son of Zebedee or to John of Patmos. For a discussion of authorship see Authorship of the Johannine works. Revelation is sometimes called The Apocalypse of John. It is also not read or used during church services by the Orthodox church. See also: Apocalyptic literature, Bible prophecy Order The New Testament books are ordered differently in different Church Traditions. For example most Protestant Bibles follow the Roman Catholic order, but the Lutheran order is different. Outside the Western European Catholic/Protestant world there are different orders in the Slavonic, Syriac and Ethiopian Bibles. Apocrypha Main article: New Testament apocrypha In ancient times there were dozens of Christian writings claiming Apostolic authorship, or for some other reason considered to have authority by some ancient churches, but which were not ultimately included in the 27-book New Testament canon. These works are considered apocryphal, and are therefore referred to as the New Testament Apocrypha. It includes many writings unfavourable to the position of the orthodoxy, such as Gnostic writing. These apocryphal works are nevertheless important insofar as they provide an ancient context and setting for the composition of the canonical books. They also can help establish linguistic conventions common in the canonical texts. Examples of early apocryphal works are the Gospel of Thomas, the Epistle of Barnabas and the Epistle to the Laodiceans. Language Part of a series on The Bible Biblical canon and books Tanakh: Torah · Nevi'im · Ketuvim Old Testament · Hebrew Bible · New Testament · New Covenant · Deuterocanon · Antilegomena · Chapters verses Apocrypha: Jewish · OT · NT Development and authorship Panbabylonism · Jewish Canon · Old Testament canon · New Testament canon · Mosaic authorship · Pauline epistles · Johannine works Translations and manuscripts Septuagint · Samaritan Pentateuch · Dead Sea scrolls · Targums · Peshitta · Vetus Latina · Vulgate · Masoretic text · Gothic Bible · Luther Bible · English Bibles Biblical studies Dating the Bible · Biblical criticism · Higher criticism · Textual criticism · Novum Testamentum Graece · NT textual categories · Documentary hypothesis · Synoptic problem · Historicity‎ · Internal Consistency · Archeology Interpretation Hermeneutics · Pesher · Midrash · Pardes · Allegorical · Literalism · Prophecy Views Inerrancy · Infallibility · Criticism · Islamic · Qur'anic · Gnostic · Judaism and Christianity · Law in Christianity This box: view talk Bible portal The common languages spoken by both Jews and Gentiles in the holy land at the time of Jesus were Aramaic, Koine Greek, and to a limited extent a colloquial dialect of Mishnaic Hebrew. However, the original text of the New Testament was most likely written in Koine Greek, the vernacular dialect in 1st century Roman provinces of the Eastern Merranean, and has since been widely translated into other languages, most notably, Latin, Syriac, and Coptic. However, some of the Church Fathers seem to imply that Matthew was originally written in Hebrew or Aramaic, and there is another contention that the author of the Epistle to the Hebrews wrote in Hebrew, which was translated into Greek by Luke. Neither view holds much support among contemporary scholars, who argue that the literary facets of Matthew and Hebrews suggest that they were composed directly in Greek, rather than being translated. A very small minority of scholars consider the Aramaic version of the New Testament to be the original and believe the Greek is a translation see Aramaic primacy. Etymology Some believe the English term New Testament ultimately comes from the Hebrew language. New Testament is taken from the Latin Novum Testamentum first coined by Tertullian. Some believe this in turn is a translation of the earlier Koine Greek Καινή Διαθήκη pronounced in postclassical Greek as Keni Dhiathiki. This Greek term is found in the original Greek language of the New Testament, though commonly translated as new covenant, and found even earlier in the Greek translation of the Old Testament that is called the Septuagint. At Jeremiah 31:31, the Septuagint translated this term into Greek from the original Hebrew ברית חדשה berit chadashah. The Hebrew term is usually also translated into English as new covenant. As a result, some claim the term was first used by Early Christians to refer to the new covenant that was the basis for their relationship with God. About two centuries later at the time of Tertullian and Lactantius, the phrase was being used to designate a particular collection of books that some believed embodied this new covenant. Tertullian, in the 2nd century, is the first currently known to use the terms novum testamentum/new testament and vetus testamentum/old testament. For example, in Against Marcion book 3 1, chapter 14, he wrote: This may be understood to be the Divine Word, who is doubly edged with the two testaments of the law and the gospel And in book 4 2, chapter 6, he wrote: For it is certain that the whole aim at which he has strenuously laboured even in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, and as alien from the law and the prophets. Lactantius, also in Latin, in the 3rd century, in his Divine Institutes, book 4, chapter 20 3, wrote: But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ-that is, the law and the prophets-is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited. As the prophet Jeremiah testifies when he speaks such things: Jer 31:31-32 Behold, the days come, saith the Lord, that I will make a new testament to the house of Israel and the house of Judah, not according to the testament which I made to their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; for they continued not in my testament, and I disregarded them, saith the Lord. ... For that which He said above, that He would make a new testament to the house of Judah, shows that the old testament which was given by Moses was not perfect; but that which was to be given by Christ would be complete. The Vulgate translation, in the 5th century, used testamentum in 2nd Corinthians 3 4: 6 Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth. Douay-Rheims 14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away because in Christ it is made void. Douay-Rheims However, the more modern NRSV translates these verses from the Koine Greek as such: 6 Who has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life. 14 But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. Thus, it is common to translate using either of two English terms, testament and covenant, even though they are not synonymous. Authorship Main articles: Authorship of the Pauline epistles and Authorship of the Johannine works The New Testament is a collection of works, and as such was written by multiple authors. The traditional view--that is, according to most orthodox Christians--is that all the books were written by Apostles e.g. Matthew and Paul or disciples working under their direction e.g. Mark1 and Luke2. However, in modern times, with the rise of rigorous historical inquiry and textual criticism, these traditional ascriptions have been rejected by some. While the traditional authors have been listed above, the modern critical view is discussed herein. Seven of the epistles of Paul are generally accepted by most modern scholars as authentic; these undisputed letters include Romans, First Corinthians, Second Corinthians, Galatians, Philippians, First Thessalonians, and Philemon. Raymond E. Brown has this to say about Colossians: At the present moment about 60 percent of critical scholarship holds that Paul did not write the letter An Introduction, p. 610; cited by earlychristianwritings.com. Liberal scholars usually question Pauline authorship for any other epistle, although there are conservative Christian scholars who accept the traditional ascriptions. However, almost no current mainstream scholars, Christian or otherwise, hold that Paul wrote Hebrews. In fact, questions about the authorship of Hebrews go back at least to the 3rd century ecclesiastical writer Caius, who attributed only thirteen epistles to Paul Eusebius, Hist. eccl., 6.20.3ff.. A small minority of scholars hypothesize Hebrews may have been written by one of Paul's close associates, such as Barnabas, Silas, or Luke, given that the themes therein seemed to them as largely Pauline. The authorship of all non-Pauline books have been disputed in recent times. Ascriptions are largely polarized between Christian and non-Christian experts, making any sort of scholarly consensus all but impossible. Even majority views are unclear. The Synoptic Gospels, Matthew, Mark and Luke, unlike the other New Testament works, have a unique interrelationship. The dominant view among non-theologian scholars is the Two-Source Hypothesis. This hypothesis proposes that both Matthew and Luke drew significantly upon the Gospel of Mark and another common source, known as the Q Source Q is derived from Quelle, the German word for source. However, the nature and even existence of Q is speculative, and scholars have proposed variants on the hypothesis which redefine or exclude it. Most pro-Q scholars believe that it was a single written document, while a few contest that Q was actually a number of documents or oral traditions. If it was a documentary source, no information about its author or authors can be obtained from the resources currently available. The traditional view supposes that Matthew was written first, and Mark and Luke drew from it and the second chronological work; and some scholars have attempted to use their modern methods to confirm the idea. An even smaller group of scholars espouse Lukan priority. Modern scholars are skeptical about authorship claims for noncanonical books, such as the Nag Hammadi corpus discovered in Egypt in 1945. This corpus of fifty-two Coptic books, dated to about 350-400, includes gospels in the names of Thomas, Philip, James, John, and many others. Like almost all ancient works, they represent copies rather than original texts. None of the original texts has been discovered, and scholars argue about the dating of the originals. Suggested dates vary from as early as 50 to as late as the late second century for the gnostics. See Gospel of Thomas and New Testament Apocrypha. To summarize, the only books for which there are solid authorship consensuses among modern critical scholars are the Pauline epistiles mentioned above, which are universally regarded as authentic, and Hebrews, which is nearly always rejected. The remaining nineteen books remain in dispute, some holding to the traditional view, and others regarding them as anonymous or pseudonymic. Date of composition According to tradition, the earliest of the books were the letters of Paul, and the last books to be written are those attributed to John, who is traditionally said to have lived to a very old age, perhaps dying as late as 100, although this is often disputed. Irenaeus of Lyons, c. 185, stated that the Gospels of Matthew and Mark were written while Peter and Paul were preaching in Rome, which would be in the 60s, and Luke was written some time later. Most secular scholars agree on the dating of the majority of the New Testament, except for the epistles and books that they consider to be pseudepigraphical i.e., those thought not to be written by their traditional authors. For the Gospels they tend to date Mark no earlier than 65 and no later than 75. Matthew is dated between 70 and 85. Luke is usually placed within 80 to 95. However various scholars disagree with this as Luke indicates in the book of Acts that he has already written the Gospel of Luke prior to writing the introduction to Acts. Acts is written in a journal form indicating that it may have been written during Paul's journeys which it documents. That would put Acts as early as the 60's and the Gospel of Luke earlier than that. This then could push back Mark into the late 50's if one believes that Mark is the source of some of Luke's material. Early church fathers seem to support parts of that. For instance Irenaeus claims Luke recorded the teachings of Paul, after the deaths of Peter and Paul. He wrote after the Hebrew Matthew, at around the same time as Mark, and before John. Clement though claims: Luke was written before Mark and John and at the same time as Matthew. When taken with Clement's writing on Mark, this means that Peter and Paul were alive at the time that Luke was written. The earliest of the books of the New Testament was First Thessalonians, an epistle of Paul, written probably in 51, or possibly Galatians in 49 according to one of two theories of its writing. Of the pseudepigraphical epistles, Christian scholars tend to place them somewhere between 70 and 150, with Second Peter usually being the latest. In the 1830s German scholars of the Tübingen school dated the books as late as the third century, but the discovery of some New Testament manuscripts and fragments, not including some of the later writings, dating as far back as 125 notably Papyrus 52 has called such late dating into question. Additionally, a letter to the church at Corinth in the name of Clement of Rome in 95 quotes from 10 of the 27 books of the New Testament, and a letter to the church at Philippi in the name of Polycarp in 120 quotes from 16 books. Therefore, some of the books of the New Testament were at least in a first-draft stage, though there is negligible evidence in these quotes or among biblical manuscripts for the existence of different early drafts. Other books were probably not completed until later, if we assume they must have been quoted by Clement or Polycarp. There are many minor discrepancies between manuscripts largely spelling or grammatical differences. Canonization Main article: Development of the New Testament canon The process of canonization was complex and lengthy. It was characterized by a compilation of books that Christians found inspiring in worship and teaching, relevant to the historical situations in which they lived, and consonant with the Old Testament. Contrary to popular misconception, the New Testament canon was not summarily decided in large, bureaucratic Church council meetings, but rather developed very slowly over many centuries. Thus, McDonald states: 3 Although a number of Christians have thought that church councils determined what books were to be included in the biblical canons, a more accurate reflection of the matter is that the councils recognized or acknowledged those books that had already obtained prominence from usage among the various early Christian communities. Similarly, from Patzia: 4 It appears that the books that finally were canonized are those that enjoyed a special status and were utilized both frequently and universally by the church. However, this is not to say that no councils touched the issue of the canon. Some of these include the Council of Trent also called the Tridentine Council of 1546 for Roman Catholicism by vote: 24 yea, 15 nay, 16 abstain,5 the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for Eastern Orthodoxy. Although these councils did include statements about the canon, they were only reaffirming the existing canon which was reached by mutual agreement over many centuries--they were just making it official. According to the Catholic Encyclopedia article on the Canon of the New Testament: The idea of a complete and clear-cut canon of the New Testament existing from the beginning, that is from Apostolic times, has no foundation in history. The Canon of the New Testament, like that of the Old, is the result of a development, of a process at once stimulated by disputes with doubters, both within and without the Church, and retarded by certain obscurities and natural hesitations, and which did not reach its final term until the dogmatic definition of the Tridentine Council. In the first three centuries of the Christian Church, Early Christianity, there seems not to have been a New Testament canon that was complete and universally recognized. One of the earliest attempts at solidifying a canon was made by Marcion, c. 140 AD, who accepted only a modified version of Luke Gospel of Marcion and ten of Paul's letters, while rejecting the Old Testament entirely. His unorthodox canon was rejected by a majority of Christians, as was he and his theology, Marcionism. Adolf Harnack in Origin of the New Testament 19145 argued that the orthodox Church at this time was largely an Old Testament Church one that follows the Testament of the Creator-God without a New Testament canon and that it gradually formulated its New Testament canon in response to the challenge posed by Marcion. 6 The Muratorian fragment, dated at between 170 based on an internal reference to Pope Pius I and arguments put forth by Bruce Metzger and as late as the end of the 4th century according to the Anchor Bible Dictionary, provides the earliest known New Testament canon attributed to mainstream that is, not Marcionite Christianity. It is similar, but not identical, to the modern New Testament canon. The oldest clear endorsement of Mark, Matthew, Luke, and John being the only legitimate gospels was written c. 180 AD It was a claim made by Bishop Irenaeus in his polemic Against the Heresies, for example III.XI.8: It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the pillar and ground of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. At least, then, the books considered to be authoritative included the four gospels and many of the letters of Paul. Justin Martyr, Irenaeus, and Tertullian all 2nd century held the letters of Paul to be on par with the Hebrew Scriptures as being divinely inspired, yet others rejected him. Other books were held in high esteem but were gradually relegated to the status of New Testament Apocrypha. Eusebius, c. 300, gave a detailed list of New Testament writings in his Ecclesiastical History Book 3, Chapter XXV: 1... First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles... the epistles of Paul... the epistle of John... the epistle of Peter... After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings. 3 Among the disputed writings Antilegomena, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected Kirsopp Lake translation: not genuine writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. And among these some have placed also the Gospel according to the Hebrews... And all these may be reckoned among the disputed books. 6... such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles... they clearly show themselves to be the fictions of heretics. Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious. Revelation is counted as both accepted Kirsopp Lake translation: Recognized and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. From other writings of the Church Fathers, we know that it was disputed with several canon lists rejecting its canonicity. EH 3.3.5 adds further detail on Paul: Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the church of Rome, on the ground that it was not written by Paul. EH 4.29.6 mentions the Diatessaron: But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron, and which is still in the hands of some. But they say that he ventured to paraphrase certain words of the apostle Paul, in order to improve their style.7 The New Testament canon as it is now was first listed by St. Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt, Festal Letter 39. Also cited is the Council of Rome, but not without controversy. That canon gained wider and wider recognition until it was accepted at the Third Council of Carthage in 397. Even this council did not settle the matter, however. Certain books continued to be questioned, especially James and Revelation. Even as late as the 16th century, theologian and reformer Martin Luther questioned but in the end did not reject the Epistle of James, the Epistle of Jude, the Epistle to the Hebrews and the Book of Revelation. Even today, German-language Luther Bibles are printed with these four books at the end of the canon, rather than their traditional order for other Christians. Due to the fact that some of the recognized Books of the Holy Scripture were having their canonicity questioned by Protestants in the 16th century, the Council of Trent reaffirmed the traditional canon that is for Catholics the canon of the Council of Rome of the Scripture as a dogma of the Catholic Church. Early manuscripts Rossano Gospels, 6th century, a representative of Byzantine text Rossano Gospels, 6th century, a representative of Byzantine text The early New Testament manuscripts can be classified into certain major families or types of text. A text-type is the name given to a family of texts with a common ancestor. It must be noted that many early manuscripts can be composed of several different text-types. For example, Codex Washingtonianus consists of only the four gospels, and yet, different parts are written in different text-types. Four distinctive New Testament text-types have been defined: The Alexandrian text-type is usually considered the best and most faithful at preserving the original; it is usually brief and austere. The main examples are the Codex Vaticanus, Codex Sinaiticus and Bodmer Papyri. The Western text-type has a fondness for paraphrase and is generally the longest. Most significant is the Western version of Acts, which is 10% longer. The main examples are the Codex Bezae, Codex Claromontanus, Codex Washingtonianus, Old Latin versions prior to the Vulgate, and quotes by Marcion, Tatian, Irenaeus, Tertullian and Cyprian. The Caesarean text-type is a mixture of Western and Alexandrian types and is found in the Chester Beatty Papyri, in Codex Koridethi, and is quoted by Eusebius, Cyril of Jerusalem and Armenians. The Byzantine text-type is the textform that is contained in a majority of the extant manuscripts and thus is often called the Majority Text. The origin of this text is debated among scholars. Some scholars, observing that few Byzantine readings exist among early uncial manuscript witnesses, contend that the text formed late and contains conflated readings. Other scholars look to the shear number of consistent witnesses to the Byzantine textform, and the existence of readings which parallel the Byzantine textform in very early translations, as evidence that the Byzantine textform is probably the closest text to that originally penned by the New Testament authors. The Byzantine textform can be found in the Gospels of Codex Alexandrinus, later uncial texts and most minuscule texts. A variant of the Byzantine text, called the Textus Receptus, is the basis of Erasmus's printed Greek New Testament of 1516, which became the basis of the 1611 King James Version of the English New Testament. Most modern English versions of the New Testament are based on critical reconstructions of the Greek text, such as the United Bible Societies' Greek New Testament or Nestle-Alands' Novum Testamentum Graece, which have a pronounced Alexandrian character. Early Versions The first translations usually called versions of the New Testament were made in the end of 2nd century into Syriac, Latin, and Coptic languages. These three versions were made directly from Greek, before a revision of Greek text, and they are always cited in modern critical apparatus. Syriac Versions Rabbula Gospels, Eusebian Canons Rabbula Gospels, Eusebian Canons Syriac was spoken in Syria, and Mesopotamia, and with dialect i Palestine, where it was known as Aramaic. Several Syriac translations were made and have come to us. It is possible some translations were lost. Tatian, the Syrian, about A.D. 170, prepared Diatessaron, a harmony of the four Gospels i Rome. After his return to Syria he translated it into Syriac. Probably it was first translation part of New Testament from Greek into other language. Since 19th century we have evidences supported existence Old Syriac Version about the same time as the Diatessaron, or even a little earlier Curetonianus, Syrus Sinaiticus from 5th or 4th century. They contain text of the four Gospels. The text of Acts and the Pauline Epistles has not survived to our time. We know only citations made by Eastern fathers. Old Syriac version is a representative of the Western text-type. The Peshitta version was prepared in the beginning of the 5th century. It contains only 22 books 2 Peter, 2 and 3 John, Jude, and Revelation were not translated. Philoxenian, probably was produced in 508 for Philoxenus, Bishop of Mabung.8 Latin Versions The Gospels were translated into Latin during the last quarter of the second century in North Africa Afra. Not much later arose European Latin translation Itala. The African Latin manuscripts are not numerous Itala about 80 mss.. Old Latin Verions support the Western type of text. Because of ununiformed text Old Latin versions, interpolations, and corruption Jerome prepared another translation - Vulgate. In fact it was only revision of Itala, and only Gospels were revised precisely. We have 8 000 copies of Vulgate. In the order of the versions Latin version usually stands at the beginning in the apparatus. Coptic Versions Main article: Coptic versions of the Bible The Coptic language was used in several dialects: Bohairic northern dialect, Fayyumic, Sahidic southern dialect, Akhmimic, and others. First translation was made in end of 2d century into Sahidic dialect copsa. This translation was a representative of Alexandrian text-type. Bofairic translation was made a little later, because Greek language was more influenced in a North, than in a South. Probably it was made in the beginning of 3th century. It was very literally translation, a lot of Greek words, and even some grammar forms f.e. syntactic construction μεν - δε were incorporated to this translation. For this reason, bohairic translation is more helpful in reconstruction early Greek text, than any other ancient translation.9 Versions in other languages After A.D. 300 were made other translations into Armenian, Georgian, Ethiopic, Gothic, Old Curch Slavonic, and other languages Arabian, Nubian, Persian, Soghdian. Armenian, Georgian, and Ethiopic are often cited in critical apparatus, but Gothic, and Slavonic are cited very rarely. Additions Over the years, there have been a number of possible additions to the original text, such as: Matt 16:2b-3 Mark 16:9-20 Luke 22:19b-20,43-44 John 5:4 John 7:53-8:11 1 John 5:7b-8a In addition, there are a large number of variant readings, see Bruce Metzger's Textual Commentary on the Greek New Testament 1994 for details. Authority All Christian groups respect the New Testament, but they differ in their understanding of the nature, extent, and relevance of its authority. Views of the authoritativeness of the New Testament often depend on the concept of inspiration, which relates to the role of God in the formation of the New Testament. Generally, the greater the role of God in one's doctrine of inspiration, the more one accepts the doctrine of Biblical inerrancy and/or authoritativeness of the Bible. One possible source of confusion is that these terms are difficult to define, because many people use them interchangeably or with very different meanings. This article will use the terms in the following manner: Infallibility relates to the absolute correctness of the Bible in matters of doctrine. Inerrancy relates to the absolute correctness of the Bible in factual assertions including historical and scientific assertions. Authoritativeness relates to the correctness of the Bible in questions of practice in morality. Christian scholars such as Professor Peter Stoner see the Bible having compelling and detailed fulfilled Bible prophecy and argue for the Bible's inspiration. This is argued to show that the Bible is authoritative, since it is argued that only God knows the future. A common objection in the West regarding this matter is that the burden of proof is on miracles, which, by Occam's Razor, should only be considered when all ordinary explanations fail. C. S. Lewis, Norman Geisler, William Lane Craig, and Christians who engage in Christian apologetics have argued that miracles are reasonable and plausible. 6 7 8910PDF 133 KiB 11. On the other hand, in the West those who do not believe in miracles often use the arguments of David Hume, Benedict de Spinoza, or the arguments of Deism. 121314. All of these concepts depend for their meaning on the supposition that the text of Bible has been properly interpreted, with consideration for the intention of the text, whether literal history, allegory or poetry, etc. Especially the doctrine of inerrancy is variously understood according to the weight given by the interpreter to scientific investigations of the world. Roman Catholicism and Eastern Orthodoxy For the Roman Catholic and Eastern Orthodox churches, there are two strands of revelation, the Bible, and the rest of the Apostolic Tradition. Both of them are interpreted by the teachings of the Church. In Catholic terminology the Teaching Office is called the Magisterium; in Orthodox terminology the authentic interpretation of scripture and tradition is limited, in the final analysis, to the Canon Law of the Ecumenical councils. Both sources of revelation are considered necessary for proper understanding of the tenets of the faith. The Roman Catholic view is expressed clearly in the Catechism of the Catholic Church 1992: § 83: As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honoured with equal sentiments of devotion and reverence. § 107: The inspired books teach the truth. Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures. Protestantism Following the doctrine of sola scriptura, Protestants believe that their traditions of faith, practice and interpretations carry forward what the scriptures teach, and so tradition is not a source of authority in itself. Their traditions derive authority from the Bible, and are therefore always open to reevaluation. This openness to doctrinal revision has extended in Liberal Protestant traditions even to the reevaluation of the doctrine of Scripture upon which the Reformation was founded, and members of these traditions may even question whether the Bible is infallible in doctrine, inerrant in historical and other factual statements, and whether it has uniquely divine authority. However, the adjustments made by modern Protestants to their doctrine of Scripture vary widely. American Evangelical and fundamentalist Protestantism Certain American conservatives, fundamentalists and evangelicals believe that the Scriptures are both human and divine in origin: human in their manner of composition, but divine in that their source is God, the Holy Spirit, who governed the writers of scripture in such a way that they recorded nothing at all contrary to the truth. Fundamentalists accept the enduring authority and impugnity of a prescientific interpretation of the Bible. In the United States this particularly applies to issues such as the ordination of women, abortion, and homosexuality. However, although American evangelicals are overwhelmingly opposed to such things, other evangelicals are increasingly willing to consider that the views of the biblical authors may have been culturally conditioned, and they may even argue that there is room for change along with cultural norms and scientific advancements. Both fundamentalists and evangelicals profess belief in the inerrancy of the Bible. In the US the fundamentalists' stronger emphasis on literal interpretation has led to the rejection of evolution, which contradicts the doctrine of Creationism. Evangelicals, on the other hand, tend to avoid interpretations of the Bible that would directly contradict generally accepted scientific assertions of fact. They do not impute error to biblical authors, but rather entertain various theories of literary intent which might give credibility to human progress in knowledge of the world, while still accepting the divine inspiration of the scriptures. Within the US, the Chicago Statement on Biblical Inerrancy 1978 is an influential statement, articulating evangelical views on this issue. Paragraph four of its summary states: Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives. Critics of such a position point out that there are many statements that Jesus makes in the Gospels or that Paul makes in his epistles, even to the point of making them commands, which are not taken as commands by most advocates of Biblical inerrancy. Examples of this are Jesus' command to the disciples to sell all they have and give the money to the poor so as to gain treasure in the Kingdom of Heaven Mark 10:21, or Paul's calls to imitate him in celibacy 1 Cor 7:8. Other sections of the Bible, such as the second half of John chapter six, where Jesus commands that the disciples eat his flesh and drink his blood, are interpreted by most adherents of Biblical Inerrancy as symbolic language rather than literally, as might be expected from the statements of the doctrine. Supporters of Biblical Inerrancy generally argue that these passages are intended to be symbolic, and that their symbolic nature can be seen directly in the text, thus preserving the doctrine. American Mainline and liberal Protestantism Mainline American Protestant denominations, including the United Methodist Church, Presbyterian Church USA, The Episcopal Church, and Evangelical Lutheran Church in America, do not teach the doctrine of inerrancy as set forth in the Chicago Statement. All of these churches have more ancient doctrinal statements asserting the authority of scripture, but may interpret these statements in such a way as to allow for a very broad range of teaching-from evangelicalism to skepticism. It is not an impediment to ordination in these denominations to teach that the Scriptures contain errors, or that the authors follow a more or less unenlightened ethics that, however appropriate it may have seemed in the authors' time, moderns would be very wrong to follow blindly. For example, ordination of women is universally accepted in the mainline churches, abortion is condemned as a grievous social tragedy but not always a personal sin or a crime against an unborn person, and homosexuality is increasingly regarded as a genetic propensity or morally neutral preference that should be neither encouraged nor condemned. In North America, the most contentious of these issues among these churches at the present time is how far the ordination of gay men and lesbians should be accepted. Officials of the Presbyterian Church USA report: We acknowledge the role of scriptural authority in the Presbyterian Church, but Presbyterians generally do not believe in biblical inerrancy. Presbyterians do not insist that every detail of chronology or sequence or prescientific description in scripture be true in literal form. Our confessions do teach biblical infallibility. Infallibility affirms the entire truthfulness of scripture without depending on every exact detail. Those who hold a more liberal view of the Bible as a human witness to the glory of God, the work of fallible humans who wrote from a limited experience unusual only for the insight they have gained through their inspired struggle to know God in the midst of a troubled world. Therefore, they tend not to accept such doctrines as inerrancy. These churches also tend to retain the social activism of their Evangelical forebears of the 19th century, placing particular emphasis on those teachings of Scripture that teach compassion for the poor and concern for social justice. The message of personal salvation is, generally speaking, of the good that comes to oneself and the world through following the New Testament's Golden Rule admonition to love others without hypocrisy or prejudice. Toward these ends, the spirit of the New Testament, more than the letter, is infallible and authoritative. There are some movements that believe the Bible contains the teachings of Jesus but who reject the churches that were formed following its publication. These people believe all individuals can communicate directly with God and therefore do not need guidance or doctrines from a church. These people are known as Christian anarchists. Messianic Judaism Messianic Judaism generally holds the same view of New Testament authority as evangelical Protestants. See also Bible portal Non-canonical books referenced in the Bible Gnosticism and the New Testament List of Gospels Expounding of the Law Bible translations Biblical canon Books of the Bible New Testament apocrypha New Testament view on Jesus' life Old Testament Two-source hypothesis Authorship of the Johannine works Authorship of the Pauline epistles Table of books of Judeo-Christian Scripture Category:New Testament books Notes ^ Papias c. 130 gives the perhaps earliest tradition of Mark's Apostolic connection: This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the thing which he had heard, and not to state any of them falsely cited by Eusebius of Caesarea, Church History, 3.39.21ff.. ^ Irenaeus wrote about AD 180, Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared cited by Eusebius, Hist. eccl., 5.8.3ff.. ^ McDonald, Lee M. The Formation of the Christian Biblical Canon. Peabody: Hendrickson, 1995. pp.116 ^ Patzia, Arthur. The Making of the New Testament. Downers Grove: IVP, 1995. pp.104 ^ Metzger, Bruce M. March 13, 1997. The Canon of the New Testament: Its Origin, Development, and Significance. Oxford University Press, p. 246. Finally on 8 April 1546, by a vote of 24 to 15, with 16 abstensions, the Council issued a decree De Canonicis Scripturis in which, for the first time in the history of the Church, the question of the contents of the Bible was made an absolute article of faith and confirmed by an anathema. ^ Palmer, 1881. Edwin Palmer, The Greek Testament with the Readings Adopted by the Revisers of the Authorised Version. London: Simon Wallenberg Press, 2007. ISBN 1843560232 ^ Palmer, 1881. Edwin Palmer, The Greek Testament . London: Simon Wallenberg Press, 2007. ISBN 1843560232 ^ Bruce M. Metzger, The Early Versions of the New Testament, Clarendon Press, Oxford 1977, pp. 3-98. ^ Bruce M. Metzger, The Early Versions of the New Testament, Clarendon Press, Oxford 1977, pp. 99-152. Further reading A.H. McNeile, An Introduction to the Study of the New Testament, second ion revised New Testament Introduction, D. Guthrie, Inter-Varsity Press, Leicester 1976. Raymond E. Brown: An Introduction to the New Testament ISBN 0-385-24767-2 Burton L. Mack: Who Wrote the New Testament?, Harper, 1996 Detlev Dormeyer: The New Testament among the Writings of Antiquity English translation, Sheffield 1998 Randel McCraw Helms: Who Wrote the Gospels? H.C. Thiessen, Introduction to the New Testament, Eerdmans Publishing Company, Grand Rapids 1976. Theodor Zahn, Introduction to the New Testament, English translation, Edinburgh, 1910. Interpreting the New Testament. An Introduction to the Principles and Methods of N.T. Exegesis, H. Conzelmann and A. Lindemann, translated by S.S. Schatzmann, Hendrickson Publishers. Peabody 1988. External links The external links in this article may not follow 's content policies or guidelines. Please improve this article by removing excessive or inappropriate external links. July 2007 Source text of New Testament The New Testament Gateway - Dr. Mark Goodacre. Latin harmony of the Four Gospels: «Live» of Jesus 1 Latin harmony of the Four Gospels: «Live» of Jesus 2 N.T. Ancient Manuscripts: Partial New Testament Papyri New Testament - King James Version with Greek and Encyclopedic links Vatican Resource Library - Vatican Library Archives Complete Text of the New Testament, 1611 King James Version Tessarôn Euaggeliôn Sumphônia - The Greek harmony of the Gospels Searchable New Testament Greek Lexicon Greek Wikisource Greek Wikisource has original text related to this article: New Testament New Testament Byzantine Greek Original Side by side with the English King James and Russian Synodal translation - Commentary by the Greek Fathers - Icons from Athos Holy Mountain New Testament, Greek Polytonic Text according to Ecumenical Patriarchate Greek New Testament text searchable only; no downloads with lexical aids Greek New Testament This is a Greek text of the New Testament, specifically the Westcott-Hort text from 1881, combined with the NA26/27 variants Greek-English interlinear of the Old New Testaments - in PDF format. Palmer, Edwin Palmer, ΚΑΙÎ?Η ΔΙΑΘΗΚΗ. The Greek Testament with the Readings Adopted by the Revisers of the Authorised Version. London: Simon Wallenberg Press, 2007. ISBN 1843560232 Other languages Lutheran Church China: - Has the only Traditional Chinese New Testament 1880 A.D. based on the King James Version. Bible Gateway 35 languages/50 versions at GospelCom.net Unbound Bible 100+ languages/versions at Biola University Online Bible at GospelHall.org - King James Version, English Standard Version, Bible in Basic English, Darby Translation King James version of New Testament at Project Gutenberg Full text of the New Testament in English, Arabic, Amharic, Hebrew and French Serbian New Testament - full text The New Testament at romansonline.com The Complete Sayings of Christ The complete collection of Christ's sayings from the New Testament --- in parallel English and Latin. Online New Testament in Turkish. Holybible providing full text Bibles in Korean, Chinese, English, and Azerbaycan. General references New Testament Gateway, sponsored by Duke University New Testament Books Chicago Statement of Biblical Inerrancy Overview of Inerrancy Catechism of the Catholic Church Ask the Pastor - a Lutheran discussion of the dates of writing, compiling, and setting of the canon New Testament Alterations from the Order of Nazorean Essenes Budhist / Gnostic Chritian source Jewish Encyclopedia: New Testament Catholic Encyclopedia: New Testament Evangelical Textual Criticism Blog Dating the NT - list of opinions of scholars Scholarly articles on the New Testament from the Wisconsin Lutheran Seminary Library Development and authorship http://www.religioustolerance.org/chr_ntb1.htm http://ourworld.compuserve.com/homepages/Trowbridge/NT_Hist.htm Synoptic Problem Home Page v d e Books of the Bible Major Divisions Old Testament Protocanon Genesis · Exodus · Leviticus · Numbers · Deuteronomy · Joshua · Judges · Ruth · 1-2 Samuel · 1-2 Kings · 1-2 Chronicles · Ezra · Nehemiah · Esther · Job · Psalms · Proverbs · Ecclesiastes · Song · Isaiah · Jeremiah · Lamentations · Ezekiel · Daniel · Hosea · Joel · Amos · Obadiah · Jonah · Micah · Nahum · Habakkuk · Zephaniah · Haggai · Zechariah · Malachi Deuterocanon Apocrypha Catholic Orthodox: Baruch Letter of Jeremiah · Additions to Daniel Susanna, Song of the Three Children, Bel the Dragon · 1 Esdras · 2 Esdras · Additions to Esther · Judith · 1 Maccabees · 2 Maccabees · Sirach · Tobit · Wisdom · Orthodox: 3 Maccabees · 4 Maccabees · Odes · Prayer of Manasseh · Psalm 151 · Syriac Peshitta only: 2 Baruch · Psalms 152-155 · Ethiopian Orthodox only: 4 Baruch · Enoch · Jubilees · 1-3 Meqabyan New Testament Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Canon Development: Old Testament · New Testament · Christian Canon Others: Deuterocanon · Apocrypha: Biblical · New Testament More divisions Chapters and verses · Pentateuch · History · Wisdom · Major Minor prophets · Gospels synoptic · Epistles Pauline, pastoral, general · Apocalyptic literature Translations Vulgate · Luther · Wyclif · Tyndale · KJV · Modern English Bibles · Debate · Dynamic v. Formal · JPS · RSV · NASB · Amp · NAB · NEB · TLB · GNB · NIV · NJB · NRSV · REB · NLT · ESV · Msg Manuscripts Septuagint · Samaritan Pentateuch · Dead Sea scrolls · Targum · Diatessaron · Muratorian fragment · Peshitta · Vetus Latina · Masoretic Text · New Testament manuscripts See also Authorship · Esdras · Non-canonical books referenced in the Bible · Studies · Synod of Hippo · Textual criticism Category · Portal · v d e New Testament People Gospels: Jesus Christ, views: Christian, Historical, New Testament Alphaeus Anna Annas Barabbas Bartimaeus blind man, Bethsaida Caiaphas Cleopas Devil Dismas Elizabeth Gabriel Gestas Jairus' Daughter Joachim Joanna John the Baptist Joseph Joseph of Arimathea Joses Lazarus Legion Longinus Luke Malchus Mark Martha Mary Magdalene Mary mother of James Mary mother of Jesus Mary of Bethany Mary of Clopas Widow's son of Nain Nathanael Nicodemus ben Gurion Salome Simeon Simon of Cyrene Simon the Leper Susanna Theophilus Zacchaeus Zechariah Groups: Angels Disciples Evangelists Godfearers Herodians Magi Myrrhbearers Pharisees Proselytes Sadducees Samaritans Sanhedrin 70 Disciples Scribes Zealots Apostles Andrew Bartholomew James of Alphaeus James of Zebedee John Beloved, Evangelist, Patmos Judas Iscariot Jude Thaddeus Matthew Matthias Paul Peter Philip Simon the Zealot, Judas Thomas Acts: Peter Paul Agabus Ananias Judaea Ananias Damascus Apollos Aquila Aristarchus Bar-jesus Barnabas Cornelius Demetrius Dionysius Dorcas Eutychus Gamaliel James the Just Jason Joseph Barsabas, Judas of Galilee Lucius Luke Lydia Manahen John Mark Mary mother of J. Mark Nicholas Paul Philip Priscilla Publius Sapphira Sceva Seven Deacons Silas/Silvanus Simeon of Jerusalem Simon the Sorcerer Sopater Stephen Theudas Timothy Titus Trophimus Tychicus Roman Officials Gospels: Aretas IV Cornelius Herod Antipas Herod Archelaus Herod Philip II Herod the Great Longinus Lysanias Pontius Pilate Pilate's Wife Quirinius Salome Tiberius Acts: Agrippa I Agrippa II Felix Claudius Lysias Junius A. Gallio Festus Sergius Paulus Epistles Achaichus Alexander Archippus Crescens Diotrephes Epaphroditus Erastus Hymenaeus Jesus Justus Junia Mary Angel Michael Nymphas Philemon Philetus Phoebe Syntyche Revelation: Antipas Four Horsemen Apollyon Two Witnesses Woman Beast Three Angels Whore of Babylon Full List Jesus: Ministry, Miracles, Parables, Timeline, Titles Paul New Testament NT Canon Gospels Synoptic Epistles Pauline, General Apostolic Age Early Christianity v d e Christianity topics Jesus Christ Virgin birth · Incarnation · Ministry · Miracles · Crucifixion · Resurrection · Second Coming · Chronology Foundations Creeds · Christian Church · Gospel · Kingdom of God · New Covenant · Timeline · Twelve Apostles Bible Books · Canon · Old Testament · New Testament · Apocrypha Theology Trinity: God: Father, Son, Holy Spirit · Atonement · History Of · Apologetics History Denominations Early Christianity · Ecumenical councils · Eastern · Western · Reformation · Evangelicalism · Fundamentalism · Liberalism · Messianic · Restorationism · Nontrinitarianism Miscellaneous Topics Worship · Art · Criticism · Denominations · Ecumenism · Liturgy Liturgical year · Missions · Movements · Music · Prayer · Symbolism Comparisons Other Religions · Buddhism · Islam · Judaism · Paganism · Mormonism · Astrology Retrieved from http://en..org/wiki/New_Testament Categories: New Testament | Greek literature post-classical | Rastafarian textsHidden category: external links cleanup Views Article Discussion this page History Personal tools Log in / create account Navigation Main page Contents Featured content Current events Random article Search Go Search Interaction Community portal Recent changes Contact Donate to Help Toolbox What links here Related changes Upload file Special pages Printable version Permanent link Cite this page Languages Anglo-Saxon العربية Asturianu AzÉ™rbaycan Bân-lâm-gú Bosanski Brezhoneg БългарÑ?ки Català Česky Cymraeg Dansk Deutsch Eesti Ελληνικά Español Esperanto Euskara Ù?ارسی Français Frysk Furlan Galego Hak-kâ-fa í•œêµì–´ Õ€Õ¡ÕµÕ¥Ö€Õ¥Õ¶ Hornjoserbsce Hrvatski Bahasa Indonesia Interlingua Italiano עברית ಕನà³?ನಡ Кыргызча Kiswahili Kreyòl ayisyen Latina Lietuvių Magyar МакедонÑ?ки Malagasy മലയാളം MÄ?ori Bahasa Melayu Mìng-dĕ̤ng-ngṳ̄ Монгол Myanmasa Na Vosa Vakaviti Nederlands Nedersaksisch ‪Norsk bokmÃ¥l‬ ‪Norsk nynorsk‬ Nouormand Uyghurche‎ / ئۇيغۇرچە Plattdüütsch Polski Português Română РуÑ?Ñ?кий Sámegiella Gagana Samoa Sängö Scots Shqip Sicilianu Simple English SlovenÄ?ina SlovenÅ¡Ä?ina Soomaaliga СрпÑ?ки / Srpski Srpskohrvatski / СрпÑ?кохрватÑ?ки Suomi Svenska Tagalog தமிழà¯? ไทย Tiếng Việt Tok Pisin Türkçe УкраїнÑ?ька ייִדיש ŽemaitÄ—Å¡ka ä¸æ–‡ This page was last modified on 16 August 2008, at 11:04
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