The Plagiarism Claim

[djconklin]

Luckock (1890, p. 359)
. . . The craven fear of imperial displeasure compelled him to bow to the will he had so long resisted. "Already in imagination the wretched man saw himself in the presence of his gloomy and suspicious master, informed against, condemned, degraded, banished."

The sentence in quotes was copied from Ellicott--Luckock didn't tell us where he got it from.

My study now has 43 authors compared with each other.

 

[djconklin]

My study now has 45 authors compared in it. I should be able to send it in soon.

 

[djconklin]

My study now has 47 authors compared with each other.

 

[djconklin]

Now it has 48; but since it is from 1901 I won't include it in the study.

That's 48 vs. none for even a single study by the critics--vs. the 8 that I have done.

 

[djconklin]

Did Dawson copy from EGW?

EGW (1898) has "They must not allow it to appear that Christ had been arrested on religious grounds. Were this put forward as a reason, their proceedings would have no weight with Pilate."
Dawson (1901) has "They also knew that the charge of blasphemy would have no weight with Pilate."

 

[djconklin]

On another forum the attempt by the critics to defend the charge has finally hit the low. They cannot prove their charge but instead claim it is a moral issue. OTOH, they are absolutely right but not like they think. It is absolutely immoral to accuse someone of something you canot and have not proven. And then when someone does examine it and finds that the charge is false the least the critics could do is to admit that they were simply repeating what they had been told. Then all they have to do is to realize that they should never ever listen to that source again. Who knows what other falsehoods they have been told but never checked to se if it was so?

 

[djconklin]

I have recently checked on several works from the 1900's and found that even as late as 1950 they weren't citing their "sources."

Huh! I mis-typed in the previous two posts ab't the number of sources! Note that it went from 45 to 47! what about #46? Now it has 48.

 

[djconklin]

Added one more and dropped a commentary, so I still have 48 authors in the study. Busy reorganizing the paper and with all the editing that's been done I've decided to hold off sending it in till my co-author has a chance to read it.

 

[djconklin]

Finished my part of the case study and sent the paper off to my co-author for a final read before sending it to the journal to be published. It should be up soon.

 

[djconklin]

From my 9th study of the type Dr. Veltman recommended 20 years ago:

Trench (1865): 315.
. . . Even now, in the eyes of him who saw the end from the beginning, that sickness was not unto death; as they too should acknowledge that it was not, when they should find that death was not to be its last issue, but only a moment of transition to a restored, and a higher life than any which yet Lazarus had lived;--a higher life, for when Christ declares the meaning of that sickness, that it was "for the glory of God, that the Son of God might be glorified thereby," he certainly includes in this "glory of God" the perfecting for Lazarus of his own spiritual being, as we cannot doubt that it was perfected through these wondrous events of his existence. This was his hard yet blessed passage into life. That which was the decisive crisis in his spiritual development was also a signal moment in the gradual revelation of the glory of Christ unto the world. The Son of God was first glorified in Lazarus, and then on him, and through him to the world. (Compare the exact parallel, John ix. 2, 3.)

compare with

Eddy (1871): 557.
. . . Yet, in the eyes of Him who saw the end from the beginning the sickness was not unto death, as they too, should acknowledge, when they should find that death was not its last issue, but only a transition to a restored and higher life;-a higher life, for when Christ declares that sickness to be "for the glory of God, that the Son of God might be glorified thereby," He certainly includes in this glory of God the perfecting for Lazarus of his own spiritual being, as we can not doubt

Page 558

that it was perfected through these wondrous events. This death was his passage into life, the decisive crisis of his spiritual development, and also a signal moment in the revelation of the glory of Christ unto the world. The Son of God was first glorified in Lazarus, and then through him to mankind.

 

[djconklin]

Found these this morning:

Conybeare has: "... But he lived and died a Jew; and a well-known prayer against Christian heretics was composed or sanctioned by him. ..."

Smyth (1917, pg 25) has: "... He lived and died a Jew, and before he died he wrote a long liturgical prayer against this new heresy of the Nazarenes."
---
Farrar (1880, chapter 10, pg. 192) has:

"And about that which he saw and heard he never wavered. It was the secret of his inmost being; it was the most unalterable conviction of his soul; it was the very crisis and most intense moment of his life. ..."

Smyth (1917, chapter 4, pg. 36) has:

"That is the story of the conversion of Saul. Explain it as you will; think of it as you will. Saul was the only one who knew what happened. As to what he saw and heard he never wavered. He tells it repeatedly, and always substantially the same story. The men told it differently, confusedly. "They saw the glory. They stood speechless, hearing a voice, but seeing no one." That is what we should expect. It was not meant for them. It was meant for him. He knew It was the unalterable conviction of his life. ..."

---

Farrar (pg 202) has: "And here let me pause to say that it is impossible to exaggerate the importance of St. Paul's conversion as one of the evidences of Christianity. ..."

Smyth (1917, pg 38) has: "As one of the evidences of the truth of Christianity, do you see the tremendous force of this conversion of Paul? ..."

---

Farrar (Chapter 11, pg 208) has "... he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul. ..."

Smyth (1917, pg 41) has: "... They need to think and meditate, and still the tumults of their emotions, and commune in secrecy and silence with their souls and with God.

In none of these instances did Smyth (Litt.D., LL.D., D.C.L.) see the need to cite where he borrowed the wording from.

 

[djconklin]

Here's what I found this morning;

Conybeare (pg. 284) has: "... Among those who were busy about the shipping in the harbour were the newly arrived Christian travellers, seeking for a passage to Europe,--Paul, and Silas, and Timotheus,--and that new companion, "Luke the beloved Physician," who, whether by prearrangement, or by a providential meeting, or (it may be) even in consequence of the Apostle's delicate health, now joined the mission, of which he afterwards wrote the history. ..."

Smyth (1917, chapter 7, pg. 87) has: "... In the morning round the shipping in the harbour were the newly arrived travellers seeking a passage. "Setting sail from Troas we made a straight course to Samothrace, and next day to Neapolis, and from thence to Philippi."

Thus came the Gospel to Europe."
===
Conybeare (pg. 371) has: "... It was a period in the history of the world, when conquest and discovery, facilities of travelling, and the mixture of races, had produced a general fusion of opinions, resulting in an indifference to moral distinctions, and at the same time encouraging the most abject credulity. ..."

Smyth (1917, chapter 8, pg. 88) has: "That was a great day in the history of the world when Paul and his comrades first set foot on the shores of Europe and laid the foundations of the Kingdom of God amongst the progressive and influential peoples of the West."
---
I wouldn't count the last one; but, it does show the difficulty of simply assuming that any 6 words that are the same were copied.

This morning I looked at three chapters in three hours. This is more than all of the critics of the last 20 years combined (since Dr. Veltman's study came out) have ever done. This is not good!

 

[djconklin]

Conybeare (chapter 16, pg. 73) has: "But one building at Ephesus surpassed all the rest in magnificence and in fame. This was the Temple of Artemis or Diana, which glittered in brillant beauty at the head of the harbour, and was reckoned by the ancients as one of the wonders of the world. The sun, it was said, saw nothing in his course more magnificent than Diana's Temple. ..."

Smyth (chapter 11, pg. 127) has: "... Its fame rested chiefly on its magnificent temple of Diana, one of the seven wonders of the world. The sun, it was said, saw nothing in his course more glorious than the temple of Diana at Ephesus. ..."
===
Conybeare (chapter 18, pg. 134) has: "... He wrote to the Galatians an Epistle which begins with an abruptness and severity showing the sense of the urgency of the occasion, and the greatness of the danger; it is also frequently characterized by a tone of sadness, such as would naturally be felt by a man of such warm affections when he heard that those whom he loved were forsaking his cause and believing the calumnies of his enemies. In this letter his principal object is to show that the doctrine of the Judaizers did in fact -->destroy the very essence of Christianity<--*, and reduced it from an inward and spiritual life to an outward and ceremonial system; but, in order to remove the seeds of alienation and distrust which had been designedly planted in the minds of his converts, he begins by fully contradicting the falsehoods which had been propagated against himself by his opponents, and especially by vindicating his title to the Apostolic office as received directly from Christ, and exercised independently of the other Apostles. ..."

* also used in chapter 27, pg. 475.

Smyth (chapter 13, pg. 149) has: "... He is greatly hurt that those whom he loved should take sides with his enemies. He contradicts the falsehoods and calumnies. He tells the story of his life and his call by Christ. But chiefly he insists that this doctrine of the Judaisers would destroy the very essence of Christianity and reduce it from an inward-spiritual life to a dry, external ceremonial system."
===
Conybeare repeatedly describes Rome as "the metropolis of the world" (for example, see chapter 24, pg. 354). Smyth used the same phrase on pg. 150.

What is interesting is that Smyth had 2 degrees in law (one of which was a doctorate) and another doctorate in literature.

 

[TrustAndObey]

You've done some great work on this DJ!!

 

[djconklin]

Thanks!

Conybeare (chapter 7, page 216)
... No judgment could have such weight with the Judaising party as his. Not only in the vehement language in which he denounced the sins of the age, but even in garb and appearance, he resembled John the Baptist, or one of the older prophets, rather than the other apostles of the new dispensation. "Like the ancient saints, even in outward aspect, with the austere features, the linen ephod, the bare feet, the long locks and unshorn beard of the Nazarite,"1--such, according to tradition, was the man who now came forward, and solemnly pronounced the Mosaic rites were not of eternal obligation. ...
The spirit of charity and mutual forbearance is very evident in the decree which was finally enacted. ...

1 Stanley&#8217;s Sermons and Essays, &c., p. 295. ...


Smyth (chapter 6, pg. 74)
... No judgment would have such weight with the Judaising party as his. He was a thorough Jew&#8212;if anything, a narrow Jew. In garb and appearance he was like John the Baptist, a stern, silent, deeply holy man, with the bare feet and unshorn head of the Nazarite.1

When James arose and solemnly pronounced that the Mosaic customs were not of eternal obligation, and that he agreed with Peter and with Paul, that practically closed the question. The Council closed in a spirit of charity and mutual forbearance. ...

1 Note that Smyth has borrowed material from a quote in Conybeare and did not cite the source as Conybeare did.