By John Horman
This booklet 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 typical resource, with Mark, for Matthew and Luke. within the approach, the booklet 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 indicates that every tailored an previous assortment for his personal goal. Neither Mark nor Thomas continually offers the unique or earliest kind of the shared sayings; for this reason, 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.
This concept is new, and has implications for all times of Jesus examine. past learn on sayings attributed to Jesus has handled Thomas in a single of 2 methods: both as an self sufficient circulate 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 recent testomony as resource. This booklet rejects either perspectives.
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The case of old wine into new wineskins may require a laboratory test to see whether it actually spoils. Th. 47:5 causes problems because it apparently reverses the “old” and the “new,” stating that one does not sew an old patch onto a new garment. Even those who normally support Thomas’s version of sayings shared with the Synoptics as the earliest generally find problems with Th. 47:5. 19 But “old” is not said to be better than new; rather, if the two are mixed, there are problems. Both sewing an old patch on a new garment and sewing a new patch on an old garment can cause problems, even if the results of the first procedure are less dramatic.
Similarly, after noting that new wine, when put into old wineskins, breaks them, Mark adds, redundantly, that new wine is put into new wineskins. 31 32 a new greek source Matthew and Luke share Mark’s context as well as some of his redundancy. In Matthew’s version (9:16–17), the particle ; is used to connect this saying to the saying about fasting. The use of % 9, “adds,” instead of %'9%-, “sews on,” is surprising, not only because this difference is a “minor agreement” with Luke, but also because it is less specific.
13:38), “a son of gehenna” (Mt. 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).
A Common Written Greek Source for Mark and Thomas by John Horman