A Common Written Greek Source for Mark and Thomas (Studies by John Horman
By John Horman
This booklet 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 approach, the e-book sheds mild 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 indicates that every tailored an previous assortment for his personal objective. Neither Mark nor Thomas continuously offers the unique or earliest type of the shared sayings; consequently, Horman states, every one used and tailored an previous resource. shut verbal parallels among the types in Mark and Thomas convey that the resource used to be written in Greek. Horman’s end is this universal resource is N.
This concept 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 autonomous circulation of Jesus sayings written with out 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 e-book rejects either perspectives.
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Extra resources for A Common Written Greek Source for Mark and Thomas (Studies in Christianity and Judaism)
It is not implausible that two authors would independently remember this particular proverb in connection with another proverb that mentions wine. Crossan finds it “very probable” (his emphasis) “that Luke 5:36–39 has another version of … [this aphorism] besides Mark 2:21–22 … and that Luke’s aphoristic trilogy (5:36,37–38,39) appears in an earlier version in Gos. Thom. ”25 If this is the case, then Thomas did not get Th. 47:4–5 from the source he shares with Mark. Luke, however, agrees with Mark’s text and shares the context of Mk.
6:24) and a saying shared only with Luke (Th. 47:3/Lk. 5:39). The best starting point for our interpretation of Th. 47 as a whole is, however,Th. ” While Thomas may have created Th. 47:1, it is not out of place in the Christian literature of the first two centuries since it evidently refers to a necessity to choose between two sets of alternatives. Th. 47:2, “a slave cannot serve two masters,” is joined to 47:1 by auw, and could have been the model for 47:1 since, at least in Coptic, both begin with the same words, m@n Gom @nte, presumably in both cases translating #½ E - , “cannot,” followed by a subject with an indefinite article and infinitive.
Some of Mark’s changes can be set down to his typical redundancy. For example, the second part of vs. 28, -q '-= - ¤ ¬ )1? ” 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).