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The Foundational Inspiration of God’s Word

The Bible has passed through formidable challenges and intense hostility over the centuries. Yet, it remains a cohesive body of divinely inspired writings that continue to be studied, cherished, and circulated today. Many have wondered how this sacred collection survived the fires of deliberate destruction, the threat of governmental suppression, and the efforts of religious adversaries to eradicate it entirely. The foundational conviction for all Christians, especially in the earliest centuries, was that God’s Word must be preserved because it was the guiding truth for life, worship, and teaching. They believed that the Scriptures originated from Jehovah, the living God. This belief was supported by the words of the apostles and prophets who consistently declared that these writings were not mere products of human minds but were guided by the divine will. The trust in the Scriptures is exemplified by the apostle Paul’s confident statement that “all Scripture is inspired of God” (2 Timothy 3:16). Early Christian communities held tightly to this truth, deeming the Bible more precious than any material possession.

Even before the rise of the Christian congregation, the people of Israel had demonstrated deep reverence for the written Word. Jehovah spoke through Moses, giving the Law to the nation in 1513 B.C.E. (Exodus 24:4). These sacred instructions were to be read regularly, obeyed, and transmitted faithfully to future generations (Deuteronomy 6:6-9). By the time of the Davidic kingship in the late 11th century B.C.E., the sacred writings had expanded to include historical records and poetic compositions inspired by God. The Psalms, for instance, frequently emphasize the power and eternal nature of God’s Word (Psalm 119:89). The prophets likewise continued to inscribe their prophecies from Jehovah, adding to the Hebrew Scriptures over the course of centuries. From the moment Moses began writing in 1513 B.C.E. until 443 B.C.E. when the last prophet, Malachi, wrote under divine inspiration, the Hebrew people guarded these texts vigilantly.

When Christianity emerged in the first century C.E., believers recognized the Hebrew Scriptures as authoritative and divinely inspired (Matthew 5:17-18). Shortly after Jesus’ resurrection, the Christian congregation began to produce inspired writings that eventually formed the Christian Greek Scriptures, commonly called the New Testament. Paul’s letters appeared between about 50 and 65 C.E., while John’s Gospel and letters extended into the closing years of the first century. By the time the apostle John had finished his writings (c. 98 C.E.), a distinct body of Christian Scripture was recognized among believers. As copies of the Gospels and letters circulated, the collective testimony of the earliest congregations guided the faithful to preserve and share these writings in the face of growing opposition. Peter gave a reminder of the everlasting nature of these words when he wrote: “But the word of Jehovah endures forever” (1 Peter 1:25). These writings would come under siege, yet they would endure as foretold.

The Reading Culture of Early Christianity

Early Opposition and Jesus’ Warning

Jesus foretold that persecution would come swiftly upon his disciples, explaining that they would be hated by worldly powers (Matthew 24:9). He also announced: “A slave is not greater than his master. If they persecuted me, they will also persecute you” (John 15:20). The earliest believers experienced opposition first from religious leaders in Jerusalem, then from the Roman authorities as Christianity continued to expand. Jesus’ resurrection, occurring in 33 C.E., emboldened his followers with unshakable conviction, which was made evident at Pentecost of that year. The outpouring of God’s spirit upon the disciples—manifested in gifts such as speaking in different languages—signaled to thousands that Christianity was more than just a local sect. By the middle of the second century, the congregation had swelled to well over one million believers spread throughout the Roman Empire. The rapid growth evoked alarm among pagans and also within Judaism, as many Jews converted to the new faith.

Such growth led directly to persecution. Around 49 C.E., Emperor Claudius expelled Jews from Rome, a move that also impacted Christians. By 64 C.E., under Emperor Nero, Christians in Rome were violently attacked, with Nero blaming them for the Great Fire of Rome. The apostle Paul and perhaps the apostle Peter met their deaths under Nero’s hand around 65 C.E. This form of governmental aggression fluctuated for centuries, with times of relative peace interspersed by waves of murderous persecution. The local Roman governors, under pressure from pagan communities, sometimes actively sought out Christian gatherings. They demanded that the faithful perform sacrifices to pagan gods in acknowledgment of the state religion, which Christians consistently refused to do. In all these periods of unrest, believers risked their lives to preserve the Scriptures that anchored their faith.

The Pivotal Persecution Under Diocletian

Although the church had been persecuted at intervals since shortly after Jesus’ ascension, the persecution instigated by Emperor Diocletian in 303 C.E. reached unprecedented intensity. Diocletian’s series of edicts were designed to obliterate Christianity entirely. The first edict explicitly ordered the burning of copies of the Scriptures and the destruction of Christian meeting places. Diocletian likely believed that if the sacred writings were eradicated, the heart of Christian worship would be shattered. He recognized the life-sustaining power of those writings for the believers. Church historian Eusebius of Caesarea noted how the houses of prayer “were cast down to their foundations” and the “inspired and sacred Scriptures committed to the flames in the midst of the market-places.” Christians were put under intense pressure to surrender their Scriptural scrolls and codices. Some did hand them over to authorities, hoping to preserve their lives. Others refused, holding firm to the belief that God’s Word could never be extinguished by imperial decree.

From this “Great Persecution,” as some historians call it, we see remarkable examples of faithfulness. Bishop Felix of Thibiuca in North Africa was executed for refusing to surrender his congregation’s copies of the Scriptures. Local authorities persisted in these brutal measures, convinced that extinguishing the written Word would bring an end to the Christian movement. Nevertheless, the persecution did not unfold evenly across the empire. Believers in certain outlying regions, particularly rural Egypt, were able to hide precious manuscripts in homes, basements, and secret caches. In this way, they managed to shield them from imperial destruction.

The Role of Rural Egypt in Preserving the Text

Early congregations in rural Egypt shared a common faith with those in Alexandria, Jerusalem, Antioch, and elsewhere. They benefited from close ties to other churches, both in fellowship and in exchanging letters and Gospels. When persecution intensified in Alexandria—an urban center closely watched by Roman authorities—many Christians escaped to remote settlements along the Nile. They carried with them cherished manuscripts, safeguarding them from imperial officers who were dispatched primarily in major urban areas. The desert climate of Egypt, characterized by dry sand and limited rainfall, inadvertently played a huge role in the preservation of texts. Papyrus fragments that might have disintegrated in humid regions stood a much better chance of survival when buried or stored in the arid conditions of rural Egypt.

Moreover, in these quieter regions, the Christians’ willingness to risk their lives for the written Word was remarkable. Men known as “readers” bore the responsibility for reading from the sacred texts during congregational gatherings. They also had the weighty task of guarding them during times of danger. These men realized that accurate copies of the Scriptures were paramount. They sought to ensure that local copyists, or professional scribes, rendered faithful reproductions of the Gospels, the epistles, and other Christian texts. Because of this resilient spirit, the flames of Diocletian’s persecution did not annihilate the manuscripts in the vast countryside. Consequently, modern textual scholars have been able to discover, in Egyptian sands, a wealth of very early copies of Christian writings.

Surviving Manuscript Collections

Amid the persecutors’ frenzy to locate and destroy biblical manuscripts, many early copies evaded the flames. Two remarkable collections in modern times, the Chester Beatty papyri and the Bodmer papyri, reveal how extensively the Scriptures had been preserved. Alfred Chester Beatty, an astute book collector, acquired over 50 papyrus codices, including biblical manuscripts dated earlier than the fourth century C.E. Among these are P45 (c. 250 C.E.), P46 (c. 175–225 C.E.), and P47 (c. 250–300 C.E.), which contain substantial portions of the Christian Greek Scriptures. Martin Bodmer likewise gathered more than twenty-two papyri in 1952, among which were P66 (c. 200 C.E.) and P75 (c. 175 C.E.). These treasures shed light on the text of the New Testament as it existed before the significant ecclesiastical transformations of the fourth century.

All these discoveries testify that even under the relentless pressure of Diocletian’s edicts, the Scriptures were copied, read, and treasured in distant regions. Furthermore, believers who carried these precious writings to the desert for safekeeping paved the way for modern readers to encounter the oldest extant texts of the New Testament. The fidelity of the scribes and readers is evident in the remarkable consistency of the text across surviving manuscripts. The fact that fragments and codices from different localities match in significant ways bolsters confidence that the original wording of the New Testament has been well preserved.

Constantine’s Rise and the End of the Persecution

With the abdication of Diocletian and subsequent turmoil in the Roman Empire, Constantine the Great eventually emerged as emperor in 306 C.E. Almost immediately, he ceased the ongoing persecutions and granted Christians restitution. By 313 C.E., he issued the Edict of Milan, which formally legalized Christianity throughout the empire. This proved a momentous shift. Christian scribes could now openly copy the Scriptures without fear of arrest or death. Congregations that had hidden their manuscripts—sometimes for years—brought them out, enabling public reading in newly built or restored places of worship.

Realizing the need for many fresh copies of the Scriptures, Constantine commissioned Eusebius of Caesarea to oversee the production of fifty parchment-bound copies of the entire Bible. These copies were intended for the churches Constantine was building in Constantinople. This large-scale project, though relatively modest in comparison with later endeavors, demonstrates that by the early fourth century C.E., the authorities recognized the vast demand for complete sets of the inspired writings. Eusebius, an avid historian and scholar, ensured that these texts were based on well-regarded manuscripts. Although only an official request for fifty copies was recorded, many congregations across the empire likewise produced their own new copies in the atmosphere of religious freedom.

The Flourishing of Scriptural Copying in the Fourth Century

Once the stigma of illegality was removed, the Christian community accelerated efforts to reproduce the sacred writings on an unprecedented scale. Some estimates suggest that by the end of the fourth century, there may have been upwards of 1,500 to 2,000 copies of the Greek New Testament in circulation. Whereas the preceding centuries featured a mixture of papyrus and parchment manuscripts, the increased stability of the fourth century encouraged the widespread use of higher-quality materials and improved scribal services.

Archaeological evidence points to the establishment of scriptoriums where trained copyists labored. These copyists, who might also copy secular works, exhibited varying levels of skill, but many were highly meticulous. They recognized that they handled not just ordinary literature but something revered as divinely inspired. The early church fathers who read these copies left commentary, often confirming that readers were paying close attention to the text. When minor discrepancies emerged, scribes and leaders endeavored to reconcile them with earlier manuscripts. This contributed to an ongoing refinement of the text during the process of transmission. By the time codices such as Codex Vaticanus and Codex Sinaiticus were produced in the mid-fourth century, they represented a careful attempt to present the Scriptures in a standardized, accurate form. These codices reflect the textual tradition that survived Diocletian’s persecution, carrying forward the legacy of earlier papyri like P4, P64, P67, P13, P46, and P75 from rural Egypt.

Reliability of the Surviving Manuscripts

One question often asked is whether the Great Persecution permanently destroyed a large number of Christian writings. It almost certainly did. Yet the overall textual record survived robustly. Today, there are more than 5,830 Greek manuscripts of varying sizes and completeness that attest to the New Testament text. This figure dwarfs the manuscript evidence available for most ancient secular works. The earliest known partial manuscripts date back to within decades or a little over a century of the original writing. This is astonishing in the realm of ancient literature. By contrast, many esteemed classical authors—such as Herodotus or Thucydides—are attested by far fewer manuscripts, often surviving in copies hundreds of years removed from the originals.

Despite the inevitable toll that pagan or governmental persecution took, the Christian community continually produced fresh copies. The impetus to share the good news of salvation through Christ in all regions also ensured that these writings spread far beyond the immediate frontiers of the Roman Empire. By the end of the fourth century, translations into Latin, Syriac, Coptic, and other languages further multiplied. These versions, though secondary to the Greek text, also helped preserve the substance of the Word. Thus, believers who could no longer read Greek found spiritual sustenance in these other tongues. This widespread diffusion of the Scriptures in multiple languages helped them avoid total eradication by any single persecuting authority.

Faith and Courage of the Early Christians

Diocletian’s failure to annihilate the Scriptures can be directly attributed to the unwavering faith of early Christians. They regarded the Bible as the very utterance of Jehovah. Many who hid manuscripts realized they were risking execution if discovered, yet they believed that preserving God’s Word was essential. In times of darkness, they gathered secretly, reading verses that reminded them “we must obey God as ruler rather than men” (Acts 5:29). Such fervor was not unique to any single century; from the first century onward, faithful disciples willingly faced imprisonment, torture, and martyrdom for upholding biblical truths.

In the years of enforced compliance, those readers or congregational leaders who were asked to surrender their writings faced agonizing decisions. They could choose apostasy—turning over the holy texts—or remain loyal to the congregation and the Word of God. A few rationalized that if they simply handed over some less essential materials, they might protect the genuine Scriptures. Historical records reveal that some Christian leaders deceived Roman authorities by turning in pagan writings, claiming these to be the Christian writings they so adamantly sought. Others, like Bishop Felix, refused to give up even the semblance of Scripture, openly defying the state’s demands. Many whose names are lost to history showed similar bravery. The result was that precious caches of manuscripts remained hidden, ensuring the continuity of faithful copies that would reemerge after persecution subsided.

Growth in Confidence After Persecution

When Constantine legalized Christianity, it signaled more than mere cessation of hostilities; it marked the dawn of an era of relative security for church gatherings. Freed from the threat of destruction, Christian scholars could systematically assemble the texts. Copyists had easier access to older manuscripts, which were brought out from hiding. The relief and joy of believers infused momentum into the multiplication of copies. Once again, the driving force behind it all was the conviction that the Scriptures, as the living Word of God, must be placed in the hands and hearts of as many believers as possible.

For centuries, subsequent emperors and church councils continued to shape the administrative environment in which the Scriptures were circulated, studied, and debated. As theological discussions sharpened concerning Christ’s nature and the canon of Scripture, the role of original manuscripts became increasingly important. The memory of Diocletian’s edicts, however, loomed large in the collective mind of the church. They remembered how precarious it could be if copies were not plentiful and well-maintained. This historical lesson fostered an enduring sense of urgency. Scribes and translators worked earnestly, and their dedication in turn provided a robust textual foundation for future centuries. Their resolve to safeguard and duplicate the manuscripts contributed mightily to the enduring confidence in the Bible’s textual integrity.

Lessons from Jewish History and the Hebrew Scriptures

Well before the coming of Christ, the Jews had faced attempts to obliterate their culture and Scriptures. For example, when the Babylonians captured Jerusalem in 587 B.C.E., the city’s temple was destroyed, and many Judeans were exiled. Though this calamity posed a threat to their way of life, the Law and Prophets remained integral to their identity and devotion to Jehovah. Scribes, prophets, and leaders like Ezekiel in Babylonian captivity helped preserve the writings and nurture the hope of eventual restoration. Later, under the Persian Empire, when King Cyrus the Great permitted Jews to return to their homeland, the work of reestablishing worship included the faithful reading of the Law. Ezra and Nehemiah, returning to Jerusalem in the fifth century B.C.E., reinvigorated Scripture reading and copying (Ezra 7:10). Such experiences instilled in the Jewish people a high regard for meticulous copying, whether the scribes were in Jerusalem, Babylon, or elsewhere.

These Jewish methods of preservation influenced the Christian scribes. From the earliest days, there was a continuous link to the Hebrew Scriptures, which were carefully transmitted by devout Jewish communities. Consequently, the Christian congregation inherited a culture of respect for textual accuracy. Even as they wrote in Greek, the Christians were keenly aware of the Jewish tradition of safeguarding the holy writings. The scribes and readers in rural Egypt, for example, likely combined the Jewish-like sense of meticulous copying with the fervent zeal of early Christianity. This synergy yielded a strong textual stream, which survived the challenges of the Great Persecution and other adversities.

Transmission of the Gospels and Pauline Epistles

One of the clearest examples of the resilience of the Scriptures is seen in the survival of the four Gospels: Matthew, Mark, Luke, and John. Written between c. 41 C.E. (Matthew’s account, according to some early sources) and c. 98 C.E. (John’s Gospel), these narratives circulated rapidly through the Christian congregations in the Mediterranean world. Each Gospel contributed details about Jesus’ birth, ministry, miracles, crucifixion, and resurrection. When persecution rose, the Gospels were among the prime targets for destruction, as they served as the doctrinal bedrock of the Christian faith. Nonetheless, many codices or scrolls containing them were hidden away. By the second century, church leaders like Ignatius and Polycarp freely quoted from these Gospels, confirming that they had flourished despite local persecution.

The epistles of Paul, similarly, form a distinct corpus that believers guarded zealously. Written between about 50 and 65 C.E., these letters addressed doctrinal, moral, and practical matters within the fledgling congregations. They quickly achieved widespread distribution, so that the congregation in Corinth might also be aware of what was taught to the Thessalonians, and vice versa. This broad circulation meant that a single edict or local outbreak of hostilities, no matter how intense, could not destroy every copy. By the close of the first century, Peter could acknowledge Paul’s writings as part of the Scriptures (2 Peter 3:15-16), reflecting the high regard in which they were held. During the dark years of the Great Persecution, dedicated Christians continued cherishing and reproducing these letters.

The Triumph of Preservation Over Destruction

Eventually, in July 306 C.E., Constantine took the reins of power, ushering in a dramatic shift. Christians who had lived in perpetual threat under Diocletian’s orders experienced a new era of security. Constantine’s policies, culminating in the Edict of Milan in 313 C.E., were a pivotal turning point. This was reinforced further when the Emperor made Christianity an officially endorsed religion. To facilitate worship, large church buildings were erected in the cities. Christian communities no longer had to operate in the shadows. Those who possessed manuscripts could be open about it, exchanging or lending them to scribes who could create fresh copies. As a result, the number of manuscripts multiplied exponentially throughout the fourth century. This thriving environment did not undo all the harm inflicted by the Great Persecution. No doubt, countless local manuscripts were forever lost in the fires of Diocletian. However, the overall textual tradition not only survived but also expanded, providing an even firmer grounding for believers across the empire.

By the late fourth century, the impetus to preserve the Scriptures had become indelibly etched into Christian identity. Even though theological debates arose within the church, the baseline recognition of the authority of the Gospels and the letters of the apostles remained firm. Regional councils recognized the canon that had effectively functioned within the Christian congregation since the first century. While certain fringe writings attempted to masquerade as apostolic, the widespread acceptance of the four Gospels, Acts, the letters of Paul, and the other writings validated them beyond question. The readiness of earlier Christians to die rather than forfeit their manuscripts underscored how vital these writings were.

The Enduring Witness of Ancient Manuscripts Today

The textual data that emerged from the centuries of persecution offers a powerful affirmation of the Scriptures’ reliability. When scholars compare the earliest papyri with the grand fourth-century codices and later medieval manuscripts, the essential harmony of the text is evident. Any slight differences that appear can often be traced to scribal slips or minor variations that do not affect core doctrines. Modern readers, therefore, can have assurance that they hold in their hands the same message that guided early congregations through turbulent times. To witness the continuity of Jesus’ words or Paul’s counsel—despite seemingly insurmountable attempts to eradicate the Christian faith—testifies to divine providence and the courage of faithful men and women.

This unbroken chain from the original autographs to present-day believers stands in harmony with biblical statements about God’s preservation of his truth. Isaiah declared: “The grass withers, the flower fades, but the word of our God will stand forever” (Isaiah 40:8). Though directed initially to Israel, these words hold relevance for Christians who see in their history the fulfillment of that principle. Jesus’ statement that “heaven and earth will pass away, but my words will not pass away” (Matthew 24:35) also resonates deeply. The persecutors of the early church may have believed they could terminate those living words by the sword or by fire, yet they discovered otherwise.

The Example of Faithful Scribes and Compilers

While the Great Persecution is a stark illustration of the fragility of religious freedoms in the Roman world, it also highlights the courage and determination of those who loved God’s Word. Scribes invested painstaking effort, sometimes risking their lives, to ensure that copies were produced and disseminated. Readers in the congregations recognized that the biblical text provided guidance in worship, moral instruction, and comfort amid life’s difficulties. To some, it might have appeared foolhardy to endanger themselves for the sake of written parchment or papyrus scrolls. But to the faithful, these were not just documents; they were channels of divine truth and hope.

In viewing that zeal, modern observers often marvel at how people in antiquity could remain steadfast in the face of certain reprisal. In fact, such loyalty is no mystery to those who likewise value Scripture today. For them, it is entirely coherent that Christians throughout history would risk ruin or even martyrdom to preserve a spiritual heritage that they believed was entrusted to them by Jehovah. They recalled how Daniel and his Jewish companions centuries earlier refused to compromise their devotion to God when commanded to worship an idol (Daniel 3:16-18). The same spirit impelled the early Christians to stand firm, clinging to the priceless words of the Scriptures.

Historical-Grammatical Consistency

From a historical-grammatical perspective, the textual record left behind by the early centuries of Christianity reveals a coherent and consistent narrative. The persecuted communities produced documents that align closely with one another in their presentation of Jesus, the apostles, and the foundational doctrines of the faith. Far from being a nebulous or heavily redacted religious tradition, the Bible emerges from these times as a well-documented body of literature. Even secular historians can recognize that if these persecuted groups had fabricated or dramatically changed their scriptures, it would be evident in the surviving manuscript tradition. Instead, the textual evidence shows remarkable continuity, further bolstering the credibility of the events and teachings recorded in the Bible.

The Christian Identity Rooted in Scripture

Had Diocletian succeeded in his quest to remove every manuscript from existence, Christianity could have been robbed of its primary source of divine instruction. However, the very definition of Christian identity revolved around the teachings and example of Jesus Christ—teachings and examples that were recorded in these now-ancient texts. The church fathers, from Clement of Rome to Tertullian, frequently appealed to the authority of the apostolic writings to resolve disputes and clarify doctrine. Without these writings, Christianity might have devolved into a loose collection of oral traditions, lacking cohesive structure or doctrinal clarity.

This reliance on the written Word shaped Christian moral standards, worship practices, and congregational procedures. By providing instruction on matters such as baptism, celebration of the Lord’s Supper, and the nature of salvation, the Scriptures unified believers spread across the vast distances of the Roman Empire and beyond. It was a unity forged not by political might but by adherence to a shared body of truth. Even in the harshest days of persecution, that unity persisted through the Scriptures. As soon as the fires of Diocletian’s orders died down, scribes resumed their critical task of ensuring the safe dissemination of God’s Word.

Aftermath and Testimony to Posterity

By the close of the fourth century, the Roman world had experienced a monumental transformation in its stance toward the Christian faith. The Scripture that had once been forbidden and frequently destroyed was now openly read in majestic basilicas. Learned bishops and theologians expounded upon the text, while ordinary believers read privately and memorized passages. Yet behind the new acceptance lay the blood and suffering of many unknown Christians. These humble guardians had carried the manuscripts through the darkest valley, securing them so that future generations would inherit the inspired instructions.

Modern students of the Bible who consult the earliest manuscripts can witness for themselves how accurately these texts were handed down. Indeed, the story of the Bible’s survival against determined oppressors is one of the major reasons it is regarded as historically reliable and spiritually vital. It affirms that the Scriptures were not the mere product of shifting human ideas but something upheld by a higher hand, preserved through the dedication of loyal servants. Their devotion across centuries cannot be dismissed as happenstance; it was the outworking of a firm trust in God’s power to keep his Word accessible.

Linking Past and Present

For believers today who open the Scriptures—whether in private study or in collective worship—the knowledge that these writings traversed the fires of persecution lends an extra dimension of reverence. It underscores that the message is not only timeless but has been tested in the crucible of fierce opposition. If the earliest followers, who faced the might of imperial Rome, regarded these writings as worth preserving at any cost, that sentiment carries weight for contemporary readers. The very same Gospels, epistles, and prophecies they treasured still provide guidance for moral conduct, worship of God, and the hope of everlasting life.

In a world that continues to face forms of religious hostility, believers may draw strength from the example of Diocletian’s era. It stands as a reminder that no earthly force can permanently extinguish God’s Word. Indeed, the surviving manuscripts demonstrate that, though persecutors have time and again threatened those who hold to biblical teachings, the text itself repeatedly emerges intact, its message undimmed. Reflecting on this reality, Christians can maintain confidence in God’s promise to preserve his truth, in line with the declarations of Scripture itself.

Final Assurance of Preservation

Through unrelenting hostility, the Bible has demonstrated durability beyond that of any normal work of antiquity. The consistent voice of the Scriptures attests to its divine origin. As they preserved these sacred writings, early Christians exemplified the principle that “we have this treasure in earthen vessels” (2 Corinthians 4:7). They recognized that though the vessels themselves—be they believers’ bodies or fragile papyrus manuscripts—are easily destroyed, the treasure within is invincible.

From the Roman campaigns against the Jews, to the Great Persecution under Diocletian, to the eventual official endorsement under Constantine, the Scriptures have stood as a testament to God’s faithfulness and to human devotion. They remain a cornerstone of Christian identity and the ultimate guide to life’s most profound questions. To all who open its pages, the Bible discloses the reality that Jehovah’s Word cannot be thwarted by human edict or imperial might. This truth is as relevant today as it was for believers who hid scrolls in the sands of Egypt, quietly determined that God’s revelation would not perish.

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