By John Horman
This e-book uncovers an early number of sayings, referred to as N, which are ascribed to Jesus and are just like these present in the Gospel of Thomas and in Q, a rfile believed to be a typical 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 exhibits that every tailored an past assortment for his personal objective. Neither Mark nor Thomas regularly offers the unique or earliest kind of the shared sayings; consequently, Horman states, each one used and tailored an previous 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.
This idea is new, and has implications for all times of Jesus learn. prior study on sayings attributed to Jesus has taken care of Thomas in a single of 2 methods: both as an self sustaining circulation of Jesus sayings written with out wisdom of the hot testomony Gospels and or as a later piece of pseudo-Scripture that makes use of the hot testomony as resource. This publication rejects either perspectives.
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Additional info for A Common Written Greek Source for Mark and Thomas
23:15),“sons of this age”(Lk. 16:8, 20:34), “sons of light”(Lk. 16:8, Jn. 12:36, I Th. 5:5), “a son of peace” (Lk. 10:6), “sons of the resurrection” (Lk. 20:36), and “sons of disbelief ” (Eph. 2:2, 5:6, Col. 3:6). Apart from this text, Mark uses this idiom only to explain the difficult term # ';+ as “sons of thunder” (3:17); therefore, he is not likely to have composed the expression himself. 3 Modern translations generally interpret this expression to mean “bridegroom’s friends”(NEB) or “wedding guests”(RSV).
Even the word used to translate “pray,” sop@s for Luke and Slhl for Thomas, is different. Presumably the translators perceived the two versions as different sayings and treated them accordingly. This claim is supported in part by their interpretation of Th. 9 I can neither affirm nor dismiss Davies and Johnson’s interpretation of Th. 104. 12 It cannot, however, be found in Th. 104 unless we assume that mention of the bridechamber must always involve the theme of unity because it does so in Th.
3:31–35, in which a biographical notice appears to frame the saying in Th. 99:2/Mk. 3:35. If the sayings sources were interested in episodes in the life of Jesus, we would have expected to find more of them. Apparently, then, neither Thomas’s version of this saying nor Mark’s version (shared by Matthew and Luke) make sense as the earliest version of the saying. Thomas has disturbed the symmetry of a balanced proverbial expression by using only the second part of the saying to buttress a saying against fasting, while Mark has given portentous theological overtones to what appears to be a playful response to the question of fasting.