relationships, then it has erred in a fundamental way—affecting, by the way, not just incidentals but very basic matters “of faith and practice.” S. Lewis Johnson is right: the doctrine of inerrancy “requires that the meaning the New Testament author finds in the Old Testament and uses in the New is really in the Old Testament.”33 It will be the purpose of this study to investigate this idea of New-Testament-specified meaning being “really in” the Old Testament. On what basis does the New Testament