7. McDowell, Evidence that Demands a Verdict, vol. 1, pp. 287-93; Keith N. Schoville, Biblical Archaeology in Focus (Grand Rapids, MI: Baker Book House, 1978), p. 485.

8. H. Armstrong, The Middle East in Prophecy, pp. 2-3.

9. Gleason Archer, Encyclopedia of Bible Difficulties (Grand Rapids, MI: Zondervan Publishing House, 1982), p. 283; Berg, Treasures in the Sand, p. 210; McDowell, Evidence that Demands a Verdict, vol. 1, pp. 270-72; Lockyer, ed., Nelson's Illustrated Bible Dictionary, p. 368; Herodotus, The Histories, trans. Aubrey de Selincourt (London: Penguin Books, 1954), pp. 488-89; Bloom, "Truth Via Prophecy," Montgomery, ed., Evidence for Faith, pp. 176-77; The Bible: God's Word or Man's? (New York: Watchtower Bible and Tract Society of New York, Inc., 1989), pp. 40-41.

10. McDowell, Evidence that Demands a Verdict, vol. 1, p. 308.

11. Josh McDowell, More than a Carpenter (Wheaton, IL: Tyndale House Publishers, 1986), pp. 47-59; McDowell, Evidence that Demands a Verdict, vol. 1, pp. 39-43; F.F. Bruce, The New Testament Documents: Are They Reliable?, fifth ed. (Downers Grove, IL: InterVarsity Press, 1960), pp. 19-20.

12. This may be implicitly building upon average people's skepticism of ancient texts, ignoring the reality that textual criticism has its scientific aspects. Textual criticism is also used in analyzing documents that aren't sacred in origin. See C.S. Lewis, God in the Dock: Essays on Theology and Ethics, ed., Walter Hooper (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1970), p. 95.

13. William Foxwell Albright, Christianity Today, Jan. 18, 1963; William Foxwell Albright, From the Stone Age to Christianity (Baltimore: John Hopkins Press, 1946), p. 23; John A. Robinson, Redating the New Testament (London: SCM Press, 1976), all as cited in McDowell, Evidence that Demands a Verdict, pp. 62-63; R.T. France, The Evidence for Jesus (Downers Grove, IL: InterVarsity Press, 1986), pp. 119-20; Simon Kistemaker, The Gospels in Current Study (Grand Rapids, MI: Baker Book House, 1972), pp. 48 and/or 49, as cited by Josh McDowell, More Evidence that Demands a Verdict (San Bernardino, CA: Here's Life Publishers, 1981), p. 210.

14. J.P. Moreland, Scaling the Secular City: A Defense of Christianity (Grand Rapids, MI: Baker Book House, 1987), pp. 152-54.

15. Laurence J. McGinley, Form Criticism of the Synoptic Healing Narratives (Woodstock, MD: Woodstock College Press, 1944), p. 25; James Martin, The Reliability of the Gospels (London: Hodder and Stoughton, 1959), p. 103-104; John Warwick Montgomery, History and Christianity (Downers Grove, IL: InterVarsity Press, 1964, p. 37, all as cited by McDowell, More Evidence, pp. 211-13; Moreland, Scaling the Secular City, pp. 142-44, 156; Norman Anderson, Jesus Christ: The Witness of History (Leicester, England: Inter-Varsity Press, 1985), p. 31.

16. William F. Albright, Recent Discoveries in Bible Lands (New York: Funk and Wagnalls, 1955), p. 136, as cited by McDowell, Evidence that Demands a Verdict, vol. 1, pp. 62-63.

17. See Robert A. Morey, The New Atheism and the Erosion of Freedom (Minneapolis: Bethany House Publishers, 1986), p. 112. He cites in turn David Estrada and William White Jr., The First New Testament (Nashville: Thomas Nelson, 1978). James C. VanderKam sounds a skeptical note in The Dead Sea Scrolls After Forty Years (Washington, DC: Biblical Archeology Society, 1991), p. 35; McDowell, Evidence that Demands a Verdict, vol. 1, pp. 42-43.

18. Gleason Archer, A Survey of Old Testament (Chicago: Moody Press, 1964), p. 19; William Henry Green, General Introduction to the Old Testament--The Text (New York: C. Scribner's Sons, 1899), p. 181; Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Chicago: Moody Press, 1968), p. 263, all as cited in McDowell, Evidence that Demands a Verdict, vol. 1, pp. 56, 58.

19. G.N. Stanton in "Ancient Biographical Writing," Jesus of Nazareth in New Testament Preaching--see E.C. Blackman, "Jesus Christ Yesterday: The Historical Basis of the Christian Faith," Canadian Journal of Theology (April 1961), vol. 7, no. 2, pp. 118-27; Stanley N. Gundry, "A Critique of the Fundamental Assumption of Form Criticism, Part I," Bibliotheca Sacra (April 1966), no. 489, pp. 32-39; see also J.P. Moreland's Th.M. Thesis, 1979, Dallas Theological Seminary, p. 87; my emphasis, W.E. Barnes, Gospel Criticism and Form Criticism (Edinburgh: T. & T. Clark, 1936), from pp. 11-16; T.W. Manson, "The Quest of the Historical Jesus--Continues," Studies in the Gospels and Epistles, ed. Matthew Black (Manchester, England: Manchester University Press, 1962), all as cited in McDowell, More Evidence, pp. 266-68; Moreland, Scaling the Secular City, p. 140.

20. Moreland, Scaling the Secular City, p. 141; Barnes, Gospel Criticism, pp. 15 and/or 16; E.L. Abel, "Psychology of Memory and Rumor Transmission and Their Bearing on Theories of Oral Transmission in Early Christianity," Journal of Religion (Oct. 1971), vol. 51, pp. 375-76, the last two as in McDowell, More Evidence, pp. 266, 272. This goes against form criticism because it normally maintains the original story was the more simple, not the more complex and detailed, saying later generations of Christians added more details. In point of fact, the more detailed the (historical) account, the more likely it was the original one, based on research by Abel and others on how humans remember things.

21. Moreland, Scaling the Secular City, pp. 136-38.

22. Moreland, Scaling the Secular City, pp. 141, 145-47.

23. Even they comment that "the same basic story in contained both in the majority text and in the other texts, and that no crucial doctrine of the Christian faith rests upon the 10% that is in dispute." Josh McDowell and Don Stewart, Reasons Skeptics Should Consider Christianity (San Bernardino, CA: Here's Life Publishers, 1981), p. 48. To gain a feel for the differences involved, you should consult the second apparatus (second set of footnotes) that compares the Received text with the Critical text in the following edition of the Greek New Testament: Zane C. Hodges and Arthur L. Farstad, eds., The Greek New Testament According to the Majority Text, 2d ed., (Nashville, TN: Thomas Nelson Publishers, 1985). A casual look at the second apparatus indicates much of this "10%" is composed of switches in order, the substitution of one word for another often similar in form, or the addition or omission of articles and prepositions. By using a Greek/English interlinear in comparison with this Greek New Testament, you could see what the practical differences are between the two. Using simultaneously two interlinears, one containing the Critical text, such as the Kingdom Interlinear Translation of the Greek Scriptures (Watchtower Bible and Tract Society of New York, Inc., 1985), and another having the Received text, such as Jay P. Green's The Interlinear Bible Hebrew-Greek-English (Peabody, MA: Hendrickson Publishers, 1986), would aid in this process for those seriously inclined to pursue it, but who can't read Greek. Benjamin Wilson's Emphatic Dialgott (New York: Watchtower Bible and Tract Society, 1942), with its hybrid text and its notes comparing its Greek text with Vaticanus, may interest those wishing to do some amateur textual criticism.

24. David Otis Fuller, ed., Which Bible? (Grand Rapids, MI: Grand Rapids International Publications, 1975), pp. 168, 169. For anyone seeking a solid defense of the Received text, this book is a good place to start.

25. C.F. Sitterly and J.H. Greenlee, "Text and MSS of the NT," Bromiley, gen. ed., ISBN, vol. 4, p. 818; Abbott cited in Benjamin B. Warfield, Introduction to Textual Criticism of the New Testament, 7th ed. (London: Hodder and Stoughton, 1907), p. 14; Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Chicago: Moody Press, 1968), p. 365; Philip Schaff, Companion to the Greek Testament and the English Version (New York: Macmillan Co., 1952), p. 177, the last three as cited in McDowell, Evidence that Demands a Verdict, vol. 1, pp. 43-44; as found in Otis, Which Bible?, p. 119.

26. For the two lists of words, evidence that Jesus could have spoken Greek, and general evidence for the overall Jewishness of the Gospel accounts, see Josh McDowell and Bill Wilson, He Walked Among Us: Evidence for the Historical Jesus (Nashville, TN: Thomas Nelson Publishers, 1993), pp. 233-61; William G. Most, Catholic Apologetics Today: Answers to Modern Critics Does It Make Sense to Believe? (Rockford, IL: Tan Books and Publishers, 1986), pp. 44-47; my emphasis, Flavius Josephus, Antiquities of the Jews, book 20, chapter 11, section 2; Hellenism (Bentwich, 1919), p. 115, as cited in Aid to Bible Understanding, p. 693; see also Moreland, Scaling the Secular City, p. 147.

27. Robin Lane Fox, Pagans and Christians (New York: Alfred A. Knopf, Inc., 1989), p. 305. Please note that Fox is not a Christian.

28. Aid to Bible Understanding, pp. 693-94. Similarly, Price maintains the weight of the evidence favors seeing Matthew as a Jewish Christian for these reasons: (1) His respect for Jewish law [as reflected in the words of Jesus] (Matthew 5:17-20; 24:20; 23:23). (2) His recording that the Pharisees sit in Moses' seat (Matthew 23:2-3). (3) "His use of rabbinical modes of argumentation from scripture--all of these things, combined with his sharp hostility toward scribes and Pharisees who oppose Jesus (23:13, 29-33), make credible the view that the First Evangelist was formerly a scribe of the sect of the Pharisees [This is admittedly speculative--EVS]. . . . Matthew's universal outlook and undoubted support of the Gentile mission does not obscure his concern to affirm, not reject, his own and others' Jewish past." James L. Price, The New Testament: Its History and Theology (Macmillan Publishing Co., 1987), p. 158.

29. F.F. Bruce, The Canon of Scripture (Downers Grove, IL: InterVarsity Press, 1988), p. 277. This book should be consulted by all those with particular concerns on this issue, as well Bruce Metzger's The Canon of the New Testament (Oxford, 1987). M.R. James, The Apocryphal New Testament, p. xii; G. Milligan, The New Testament Documents, p. 228; Kurt Aland, The Problem of the New Testament Canon (1962), p. 24, all three as cited in "All Scripture Is Inspired of God and Beneficial" (New York: Watchtower Bible and Tract Society of New York, Inc., 1963), p. 303; Ned B. Stonehouse, "The Authority of the New Testament," The Infallible Word (Philadelphia: Presbyterian and Reformed Publishing Co., 1946), as cited by McDowell, Evidence that Demands a Verdict, vol. 1, p. 36. The real parameters of disputes over the canon in the third century concerned a relatively small part of the New Testament, and none of the Gospels. Furthermore, only some Christians doubted this or that book, not huge chunks of the Church. See France, Evidence for Jesus, pp. 123-24. For those interested in briefly surveying the flavor and quality of the apocryphal gospels, see McDowell and Wilson, He Walked Among Us, pp. 90-105.

30. Jerome as cited by Bruce, Canon of Scripture, pp. 226-27; Aland, The Problem of the New Testament Canon, p. 18, as cited in "All Scripture is Inspired of God and Beneficial", p. 301; Bruce, Canon of Scripture, p. 217; see also McDowell, Evidence that Demands a Verdict, vol. 1, p. 37.

31. See Bruce, New Testament Documents, p. 27. He says it is wrong to think the church's reaction against Marcion's advocacy of a clipped canon (c. 140 A.D.) was the first time the church became serious about formalizing the canon. Instead, the challenge of heresy speeded up the process (p. 26). Bruce's Canon of Scripture, which surveys the Catholic Church Fathers and others on this subject, makes it painfully evident that the canon was not unilaterally decided top-down by a small group of individuals on top of the Catholic Church's hierarchy.

32. Life--How Did It Get Here? By Evolution or by Creation? (New York: Watchtower Bible and Tract Society of New York, 1985), pp. 208-10; McDowell, Evidence that Demands a Verdict, vol. 1, p. 68; Schoville, Biblical Archaeology in Focus, p. 130; Berg, Treasures in the Sand, pp. 177-78, 186-87.

33. Berg, Treasures in the Sand, pp. 36, 55-56; Lockyer, Nelson's Illustrated Bible Dictionary, p. 1000.

34. Yigael Yadkin, Hazor: The Rediscovery of a Great Citadel of the Bible (New York: Random House, 1975), pp. 193, 195; as cited by Berg, Treasures in the Sand, pp. 149-50.

35. Moshe Pearlman, Digging Up the Bible (1980), p. 85; as quoted in Life--How Did It Get Here?, p. 209; K.A. Kitchen, "Shishak," Bromiley, ed., ISBN, vol. 4, p. 489; Berg, Treasures in the Sand, pp. 154-55.

36. Schoville, Biblical Archaeology in Focus, pp. 142, 485; Berg, Treasures in the Sand, pp. 156-57, 160-61; Life--How Did It Get Here?, pp. 212-13; W.S. LaSor, "Shalmaneser," Bromiley, ed., ISBN, vol. 4, p. 446.

37. Berg, Treasures in the Sand, pp. 183-85; Life--How Did It Get Here? By Evolution or By Creation?, pp. 209-10.

38. Raymond Philip Dougherty, Nabonidus and Belshazzar (1929), p. 200 as cited in Life--How Did It Get Here?, p. 211; Berg, Treasures in the Sand, p. 205.

39. Life--How Did It Get Here?, pp. 210-11; Berg, Treasures in the Sand, pp. 192, 205.

40. Berg, Treasures in the Sand, pp. 131-33, 142, 157, 181, 195-200, 205-7; Lockyer, ed., Nelson's Illustrated Bible Dictionary, p. 992.

41.The Bible: God's Word or Man's? (New York: Watchtower Bible and Tract Society of New York, 1989), pp. 49-53; Archer, Encyclopedia of Bible Difficulties, pp. 191, 195-96; John Garstang, The Foundations of Bible History; Joshua, Judges (London: Constable, 1931), p. 146, the last as noted in McDowell, Evidence that Demands a Verdict, vol. 1, p. 69.

42. Morey, New Atheism, p. 127; William F. Albright, The Archaeology of Palestine, rev. ed (Harmondsworth, Middlesex: Pelican Books, 1960), p. 141, as cited in McDowell, Evidence that Demands a Verdict, vol. 1, p. 73.

43. Michael J. Howard, "Unearthing Pontius Pilate," Baltimore Sun, March 24, 1980, pp. B1, B2; as found in Life--How Did It Get Here?, pp. 211-12.

44. McDowell, Evidence that Demands a Verdict, vol. 1, pp. 70-73; D. James Kennedy, Why I Believe (1980), p. 28, as cited by Mario Seiglie, "How to Understand the Bible," Good News, Sept./Oct. 1997, p. E2; see also Morey, New Atheism, p. 128.

45. C.L. Blomberg, "Quirinius," Bromiley, ed., ISBN, vol. 4, p. 12-13; Archer, Encyclopedia of Bible Difficulties, pp. 365-66; Dictionnaire du Nouveau Testament in Crampon's French Bible (1939), p. 360, as cited by Aid to Bible Understanding, p. 1383; McDowell and Wilson, He Walked Among Us, pp. 200-204; see also McDowell, Evidence that Demands a Verdict, vol. 1, p. 71. Sir William Ramsay runs his arguments in favor of certain inscriptions found in and around Antioch as favoring Quirinius serving an earlier term as legate in Syria in The Bearing of Recent Discovery on the Trustworthiness of the New Testament, pp, 285, 291, as cited in Insight on the Scriptures, vol. 2 (New York: Watchtower Bible and Tract Society of New York Inc., 1988), p. 767; see also p. 722.

46. McDowell and Wilson, He Walked Among Us, p. 204. (Their form of citation appears to be nonstandard, but they reference it to his Poetics).

47. Kingsley Davis, Encyclopedia Britannica, 14th ed., 5:168, as cited by Archer, Encyclopedia of Bible Difficulties, p. 366; Aid to Bible Understanding, p. 1383; John Elder, Prophets, Idols and Diggers (Indianapolis and New York: Bobbs-Merrill, 1960), p. 160, as cited by McDowell, Evidence That Demands a Verdict, vol. 1, p. 71; Harold W. Hoehner, Chronological Aspects of the Life of Christ (Grand Rapids, MI: Zondervan Publishing House, 1977), p. 15; Adolf Deissmann, Light from the Ancient East, trans. R.M. Strachen, 4th ed. (New York: Doran, 1927), pp. 270-71, the last two as cited by McDowell and Wilson, He Walked Among Us, pp. 201-2; Lockyer, ed., Nelson's Illustrated Bible Dictionary, p. 214.

48. Annals, Loeb edition, 15, 44; as cited in McDowell and Wilson, He Walked Among Us, p. 49. They make a detailed defense of the authenticity of this statement, including a reasonable argument that Tacitus based his statement on public records, not just hearsay from Christians in Rome. Both Justin Martyr and Tertullian challenged readers to look up such records about certain details of Jesus' life. (See pp. 48-51).

49. Lucian, The Passing Peregrinus; Suetonius, Life of Claudius, 25, 4; Pliny the Younger, Epistles, X, 96, all as cited in McDowell, Evidence that Demands a Verdict, vol. 1, pp. 82-85.

50. See Antiquities, book 18, chapter 5, section 2, cited in McDowell and Wilson, He Walked Among Us, pp. 37-38.

51. Antiquities, book 20, chapter 9, section 1; as cited in McDowell and Wilson, He Walked Among Us, pp. 38-39. Interestingly, in Evidence that Demands a Verdict, vol. 1, p. 83, McDowell cites a more skeptical translation of Josephus in this passage: "the brother of Jesus the so-called Christ, whose name was James." The Greek reads "ho legomenos Christos," which Josephus at least once elsewhere uses in a dismissive tone, such as when he refers to Alexandria as Apion's alleged birthplace. Although the New Testament uses it non-skeptically in Matthew 1:16, it's necessary to determine how Josephus uses this term, not how the New Testament does to judge what Josephus meant. By this rendering, it's completely impossible that it was a Christian scribe's fabricated interpolation. Even the less skeptical version is still a very weak affirmation for a Christian scribe bent on perverting Josephus into a supporter of Christianity. See France, Evidence for Jesus, p. 27, 171 (fn. 12).

52. France, Evidence for Jesus, pp. 29-31; McDowell and Wilson, He Walked Among Us, pp. 41-45. An Arabic text of this same passage of Josephus has been found in a tenth century manuscript. This may contain something closer to the original, assuming a Muslim scribe hadn't toned down the doctored up "Christianized" version!

53. See Moreland, Scaling the Secular City, pp. 137-38.

54. Fox, Pagans and Christians, pp. 482-83; Joseph Klausner, Jesus of Nazareth (New York: Menorah Publishing Co., 1925), p. 23; Adolf Deissmann, Light from the Ancient East, 4th ed., trans. R.M. Strachen (New York: Doran, 1927), pp. 73-74; Morris Goldstein, Jesus in Jewish Tradition (New York: Macmillan Publishing Co., 1950), pp. 38, 39, the last three as cited in McDowell and Wilson, He Walked Among Us, pp. 66-67.

55. A good attempt to deal with the various issues raised by the parallel accounts of the resurrection is found in Archer, Encyclopedia of Bible Difficulties, pp. 345-56.

56. Archer, Encyclopedia of Bible Difficulties, pp. 337-38; Nelson's Illustrated Bible Dictionary, pp. 1117-19.

57. Archer, Encyclopedia of Bible Difficulties, p. 362.

58. John W. Haley, Alleged Discrepancies of the Bible (Springdale, PA: Whitaker House, n.d.), p. 389; Archer, Encyclopedia of Bible Difficulties, pp. 378-79; Kevin D. Miller, "The War of the Scrolls," Christianity Today (Oct. 6, 1997), p. 43.

59. Archer, Encyclopedia of Bible Difficulties, pp. 221-22, 401.

60. Archer, Encyclopedia of Bible Difficulties, p. 421; Haley, Alleged Discrepancies, pp. 345-46.

61. Archer, Encyclopedia of Bible Difficulties, p. 316; Haley, Alleged Discrepancies, pp. 325-26; John H. Wheeler, "Letter to Eric V. Snow," July 19, 199[7], p. 6.

62. Is the Bible Really the Word of God? (Watchtower Bible and Tract Society of New York, Inc., 1969), pp. 83-86; Archer, Encyclopedia of Bible Difficulties, pp. 332-33; W.E. Vine, and Merrill F. Unger and William White, eds., An Expository Dictionary of Biblical Words (Nashville, TN: Thomas Nelson Publishers, 1985), p. 296.

63. C.S. Lewis, Mere Christianity (New York: Collier Books, Macmillan Publishing Co., 1952), p. 56; Philip Schaff, History of the Christian Church (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1962 (original publication, 1910), p. 1095, as cited by Josh McDowell, More than a Carpenter (Wheaton, IL: Tyndale House Publishers, 1977), p. 29.

64. McDowell develops this line of reasoning at length. See More than a Carpenter, pp. 25-35; Evidence That Demands a Verdict, vol. 1, pp. 103-9.

65. James Edward Leslie Newbigin, The Finality of Christ (Richmond, VA: John Knox Press, 1969), p. 62, as quoted in Josh McDowell, The Resurrection Factor (San Bernardino, CA: Here's Life Publishers, 1981), p. 15.

66. Dr. J.N.D. Anderson, "The Resurrection of Jesus Christ," Christianity Today, March 29, 1968, p. 6, as cited by McDowell, Resurrection Factor, p. 81. The evidence for the first century composition of the New Testament was discussed earlier above, a point that administers a death blow to claims that the Gospels were myths or legends. They simply were written much too close in time to the events they describe to fit in with how works in this literary genre develop.

67. McDowell, More than a Carpenter, pp. 60-77, 89-100; McDowell, Evidence That Demands a Verdict, vol. 1, pp. 179-263; McDowell, Resurrection Factor, pp. 13-103; McDowell and Wilson, He Walked Among Us, pp. 278-90.

68. Michael Green, Man Alive (Downers Grove, IL: Inter-Varsity Press, 1968), p. 36, as cited by McDowell, Evidence that Demands a Verdict, vol. 1, p. 218.

69. See McDowell, Evidence that Demands a Verdict, pp. 210-14; McDowell, Resurrection Factor, pp. 54-55.

70. As summarized by Heinrich Kluerer in Paul H. Hoch, Joseph Zubin, and Grhune Stratton, eds., Psychopathology of Perception (New York: n.p., 1965), p. 18; L.E. Hinsie and J. Shatsky, Psychiatric Dictionary (New York: Oxford University Press, 1948), p. 280, both as cited by McDowell, Evidence that Demands a Verdict, vol. 1, pp. 249-50.

71. George Currie, The Military Discipline of the Romans from the Founding of the City to the Close of the Republic, pp. 41-43, as cited in McDowell, Resurrection Factor, p. 93.

72. See reprint article, "Did Christ Die of a Broken Heart?," 1959, 1972, pp. 3-5.

73. Thomas James Thorburn, The Resurrection Narratives and Modern Criticism (London: Kegan Paul, Trench, Trubner & Co., Ltd., 1910), pp. 183-85, as cited by McDowell, Evidence that Demands a Verdict, vol. 1, p. 233; David Friedrich Strauss, The Life of Jesus for the People, 2d ed. (London: William & Norgate, 1879), vol. 1, p. 412, as cited by McDowell, Resurrection Factor, pp. 98-99.

74. See Dave Hunt and Ed Decker, The God Makers (Eugene, OR: Harvest House Publishers, 1984), pp. 102-3.

75. The information above on the Quran is mostly based upon Robert Morey, Islam Unveiled: The True Desert Storm (Shermans Dale, PA: The Scholars Press, 1991), pp. 48-51, 61, 75-76, 116-21, 131-41. The verse numbers as cited above are those of J.M. Rodwell's 1861 translation of the Quran into English, with some reference to Dawood's revised 1974 translation. Morey's book is decidedly imperfect: He is careless sometimes, proofread it poorly, and apparently doesn't know Islamic/Middle Eastern history in-depth. Using a ridiculously out of context citation of the Quran, he falsely accuses Islam of racism (p. 150). Nevertheless, enough remains in his work to destroy any rational faith in Islam, which another publisher reissued as The Islamic Invasion. Background on the Satanic Verses incident also comes from W. Montgomery Watt, Muhammad: Prophet and Statesman (London: Oxford University Press, 1961), pp. 60-65.

Written by: Eric Snow