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 record believed to be a standard resource, with Mark, for Matthew and Luke. within the strategy, the ebook sheds gentle at the literary tools 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 previous assortment for his personal goal. Neither Mark nor Thomas always supplies the unique or earliest type of the shared sayings; as a result, Horman states, every one used and tailored an prior resource. shut verbal parallels among the types in Mark and Thomas express that the resource used to be written in Greek. Horman’s end is this universal resource is N.
This thought is new, and has implications for all times of Jesus learn. earlier learn on sayings attributed to Jesus has handled Thomas in a single of 2 methods: both as an self reliant flow of Jesus sayings written with no wisdom of the recent testomony Gospels and or as a later piece of pseudo-Scripture that makes use of the hot testomony as resource. This ebook rejects either perspectives.
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Extra resources for A Common Written Greek Source for Mark and Thomas
He refers neither to the calling of Levi nor to the Pharisees nor to the disciples of John. ” Since Thomas is opposed to prayer and fasting as well as other customary observances (6, 14, 53), it seems likely that he invented the first part of the reply. ” This second part of Jesus’s response in 104 is jarring in two ways: first, because of the way in which the image of the bridegroom and bridechamber is suddenly introduced, and second, because of the use of the third person plural optative. Apparently we are no longer talking about Jesus’s reasons for not fasting and praying, but about circumstances in which some other people might be expected to fast and pray at some time in the future.
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. Th. 104:3 lacks these overtones, and gives the corollary to Mk. 2:19a: Once the groom has gone (and the party is finished), they can fast. Bultmann may be correct that Mk. 2:19a once existed without Mk. 2:20/ Th. 104:3 since Mk.
First, where Mark and Matthew present the saying under discussion, Luke gives a different saying (Lk. 11:21–22): µ- ´ ¨)3/'°+ 7%);#+ 1/9)) - /-#º ½=, ¨'= )-¤ -q Á%9'3#½-#ºT %q ¨)3/'C-'#+ ½-#º %Å =) ½-C, - % #%?
7). When the strong person is armed and guards his own hall, his possessions are in peace. But when one stronger than he comes and conquers him, he takes his armour in which he had trusted and distributes his spoils. 39 40 a new greek source He begins with an armed strong person who is at peace and in control of his own possessions.
A Common Written Greek Source for Mark and Thomas by John Horman
Categories: New Testament