A Common Written Greek Source for Mark and Thomas

The Scope of N

The Scope of N In the pages that follow, I will argue that the gospels of Mark and Thomas shared a written Greek source for most—perhaps all—of the sayings attributed to Jesus that they have in common. Since it cannot be shown that either Mark or Thomas always give the earliest version of the sayings in this source, the best explanation is that both Mark and Thomas modified and adapted the sayings in this source to their own needs. While the date of this source is unknown, its contents are compatible with a setting in the mid-first century. To suggest the scope of the proposed source,I will first give a partial text of the sayings shared by Mark and Thomas as they may have appeared in the proposed source. I call this source N for “notebook” to give an idea of its size. It is smaller than most reconstructions of Q1, but larger than four of the “books”of the New Testament: Jude,Philemon,II John,and III John. Since the source is likely to have been written in Greek, I supply a Greek text and an English translation.It should be pointed out that this is a reconstruction of the common source, not of the earliest form of teachings of Jesus. As already noted, this work does not speculate about the original teachings of Jesus. For reference, I use the beginning verse numbers in Mark. I have not so far found any structure for N.If there was a structure,it apparently was not honoured by either Mark or Thomas.Mark’s verse numbers are more convenient, since, with one exception, he does not repeat sayings from this source. Since some of these sayings are also in Q, it may turn out that Thomas took some of these sayings from a version of Q rather than from N. Even 11 in these cases, I will argue that Mark at least used the common source; any overlap is between Q and N, not between Mark and Q. I include a few cases—e.g.,N 4:11,8:27,8:34,9:1,and 10:8—where the evidence is restricted to striking shared vocabulary or a single idea. These are included for completeness; they can be considered once N is established on other grounds,but in themselves they cannot be used to prove that N existed since they may be explained in a number of other ways. In these cases there may be an underlying earlier saying, but we cannot know what it is. I have underlined instances where Thomas and Mark are semantically identical—that is, where either the Coptic text of Thomas translates the corresponding passage in Mark, or a surviving Greek text for Thomas is identical to a corresponding text in Mark. Where a corresponding verb or noun is used but there is a difference in number or case or tense or mood, I have underlined only the stem. After listing these sayings, I will discuss in general terms why I think they were received by Mark and Thomas from a written Greek source. A detailed discussion will follow, in which I will give relevant texts from Thomas and the synoptic gospels, show why I have chosen specific wordings , and discuss why each saying either can or must have come from a common source. Finally, I will discuss briefly the setting of the common source in the early history of Christianity. 2:19 (Th. 104:3/Mk. 2:18–20/Mt. 9:14–15/Lk. 5:33–35) Ž E-#¬/¬#¤-#º/1Æ#+ˆÚ´/1?#+-]½-ƈ)- )-E;  ]]µ- ´/1?#+ ˆ!;ˆ-#º/1Æ#+, -C- )-E)#/). Can the sons of the bridechamber fast while the bridegroom is with them? But when the bridegroom goes out of the bridechamber,then they will fast. 2:21 (Th. 47:4–5/Mk. 2:21–22/Mt. 9:16–17/Lk. 5:36–37) #½ ¤+·9#+%°ˆ%'9%-ˆ%¤¬9-# ;#T¨ ‡=, )3?) =)-T¤#½ ¤+9#«#;#¨+ ])#¹+%#E+T¨ ‡ =, ·=!#-. No one sews an old patch on a new garment, otherwise a tear will result; and no one throws new wine into old wineskins,otherwise they will break. 12 a new greek source 3:27 (Th.35/Mk.3:27/Mt.12:29; cf.Lk.12:39/Mt.24:43,Th.21:5,103,Lk. 11:21–22) #½ E- #½ ¤+¨+-Ž#¨?-#º¨)3/'#º¨)¥¤-q )E½-#º '%9)ˆqŽ %'Æ-#-°¨)3/'° =), ¤-C- -Ž#¨?½-#º '%9). No one can go into the house of the strong person and plunder his...