By John Horman
This publication uncovers an early choice of sayings, known as N, which are ascribed to Jesus and are just like these present in the Gospel of Thomas and in Q, a record believed to be a standard resource, with Mark, for Matthew and Luke. within the procedure, the e-book sheds gentle at the literary equipment of Mark and Thomas. A literary comparability of the texts of the sayings of Jesus that seem in either Mark and Thomas indicates that every tailored an prior assortment for his personal goal. Neither Mark nor Thomas always supplies the unique or earliest kind of the shared sayings; consequently, Horman states, each one used and tailored an prior resource. shut verbal parallels among the models in Mark and Thomas exhibit that the resource was once written in Greek. Horman’s end is this universal resource is N.
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Extra info for A Common Written Greek Source for Mark and Thomas
47:1–2, however, the examples are each two similar things: two horses, two bows, two masters. Th. 47:3, shared with Lk. ”Thomas uses this saying also as an example of two incompatible activities, desiring new wine while drinking old wine. If Th. 47:1–2 are about doing two things at once, and Th. 47:3 is about two incompatible activities, then Th. 47:4–5 is about putting two incompatible 33 34 a new greek source things together. Th. 47:4, then, is not about whether old wine is better than new wine or old wineskins than new wineskins, nor does Th.
A common written source is plausible, although it cannot be proved. ” While Thomas’s auw maunouJ is closer to Matthew’s #½
9#/), “nor do they put,” this difference could have arisen in the process of translation into Coptic. While I am inclined to agree with Davies and Johnson that in both sentences the explanations are unnecessary,22 they are likely to have been added in the common source. The relation of Th. 47:3 to Lk. This proverb requires only the first five words in Luke, #½
¤+ %Å % ° ; ;#, “no one who has drunk old wants new,” leaving “wine” to be understood from his previous sentence.
The introductory ] ;7 Á¥, “solemnly I say to you,” adds mainly emphasis. If N was as in Th. 44, then the plural -#¥+ /¬#¥+ -Æ ]'I%7, literally “to the sons of humans,” would have been based on the expression “against the Son of the Human” (Lk: 12:10/Mt. 33 Luke does not give this saying in its Marcan context; he has drawn it from Q as part of a series of statements on the subject of persecution: There is no purpose in keeping one’s beliefs secret because they will be made known in any case (12:2–3); those who persecute can kill only the body (12:4–7); if you acknowledge me, I will acknowledge you (12:8–9); the Holy Spirit will tell you what to say when you come before persecutors (12:11–12).