Wesley Huff

Well, we discover this guy. C.H. Roberts is, you know, literally going through these piles of manuscripts in these drawers that are being like stashed away. And he finds this guy and he sees that it's written on both sides, which is almost exclusively a Christian convention. Because in the ancient world, they used scrolls.

Well, we discover this guy. C.H. Roberts is, you know, literally going through these piles of manuscripts in these drawers that are being like stashed away. And he finds this guy and he sees that it's written on both sides, which is almost exclusively a Christian convention. Because in the ancient world, they used scrolls.

Well, we discover this guy. C.H. Roberts is, you know, literally going through these piles of manuscripts in these drawers that are being like stashed away. And he finds this guy and he sees that it's written on both sides, which is almost exclusively a Christian convention. Because in the ancient world, they used scrolls.

And the Christians, for reasons we're not entirely clear on, they start to make codices, books. And so they write on both sides. And so he says, OK, this is written on both sides. It's probably a Christian manuscript. So he sends it off to the leading paleographers or guys who date manuscripts. And they all say this is the beginning of the second century.

And the Christians, for reasons we're not entirely clear on, they start to make codices, books. And so they write on both sides. And so he says, OK, this is written on both sides. It's probably a Christian manuscript. So he sends it off to the leading paleographers or guys who date manuscripts. And they all say this is the beginning of the second century.

And the Christians, for reasons we're not entirely clear on, they start to make codices, books. And so they write on both sides. And so he says, OK, this is written on both sides. It's probably a Christian manuscript. So he sends it off to the leading paleographers or guys who date manuscripts. And they all say this is the beginning of the second century.

And so there's still debate about the dating of this, but the unanimous consensus is that it's comfortably second century, potentially the beginning of the second century, which means that this is found in Egypt. John is probably writing his gospel in Ephesus.

And so there's still debate about the dating of this, but the unanimous consensus is that it's comfortably second century, potentially the beginning of the second century, which means that this is found in Egypt. John is probably writing his gospel in Ephesus.

And so there's still debate about the dating of this, but the unanimous consensus is that it's comfortably second century, potentially the beginning of the second century, which means that this is found in Egypt. John is probably writing his gospel in Ephesus.

So it has to be written by John, spread around, find its way to Egypt, be copied, and then end up in this manuscript, which means that at minimum, you've already pushed the Gospel of John back into the first century comfortably and potentially even like most likely into the lifetime of the eyewitnesses of these events.

So it has to be written by John, spread around, find its way to Egypt, be copied, and then end up in this manuscript, which means that at minimum, you've already pushed the Gospel of John back into the first century comfortably and potentially even like most likely into the lifetime of the eyewitnesses of these events.

So it has to be written by John, spread around, find its way to Egypt, be copied, and then end up in this manuscript, which means that at minimum, you've already pushed the Gospel of John back into the first century comfortably and potentially even like most likely into the lifetime of the eyewitnesses of these events.

And so all of the literature up until that point from the scholarly consensus about the dating of the Gospel of John gets totally rewritten. And it's because of that guy. And because of my academic work where I was telling you like in paratextual features, when we look at these tiny manuscripts and you figure out, okay, well, what does that look like on the page? I also made you.

And so all of the literature up until that point from the scholarly consensus about the dating of the Gospel of John gets totally rewritten. And it's because of that guy. And because of my academic work where I was telling you like in paratextual features, when we look at these tiny manuscripts and you figure out, okay, well, what does that look like on the page? I also made you.

And so all of the literature up until that point from the scholarly consensus about the dating of the Gospel of John gets totally rewritten. And it's because of that guy. And because of my academic work where I was telling you like in paratextual features, when we look at these tiny manuscripts and you figure out, okay, well, what does that look like on the page? I also made you.

So this is, I use two different variations of papyri. So you have there where P52 would have been on the page and based on the, it's called codecological conventions, the spacings of the words and the way that the size of the margin that we can see where it would have been on the page and how big the page would have actually been. So this is like a reconstruction.

So this is, I use two different variations of papyri. So you have there where P52 would have been on the page and based on the, it's called codecological conventions, the spacings of the words and the way that the size of the margin that we can see where it would have been on the page and how big the page would have actually been. So this is like a reconstruction.

So this is, I use two different variations of papyri. So you have there where P52 would have been on the page and based on the, it's called codecological conventions, the spacings of the words and the way that the size of the margin that we can see where it would have been on the page and how big the page would have actually been. So this is like a reconstruction.

So this is, this is the kind of work that I do in terms of trying to figure out, okay, you have these fragments, how big would have this codex actually been? How big would have the document been? And then, um, then you compare and you contrast them to say like, uh, non-Christian literature, like Thucydides or Tacitus or Pliny or Cicero or, um, Cassiodio, those kinds of guys.

So this is, this is the kind of work that I do in terms of trying to figure out, okay, you have these fragments, how big would have this codex actually been? How big would have the document been? And then, um, then you compare and you contrast them to say like, uh, non-Christian literature, like Thucydides or Tacitus or Pliny or Cicero or, um, Cassiodio, those kinds of guys.