adequately discerned. The new revelation may therefore be truly new, yet at the same time capable of being checked against the old.74 Carson’s careful nuance is worth repeating, lest one think sensus plenior gives a licence to the worst forms of postmodern exegesis. When the fuller meaning comes to light in redemptive history, it does not go against the original text in which it was conveyed but is ‘capable of being checked against the old’ and is consistent with the wider ‘pattern of revelation’.