From: "Mark Goodacre" To: "Antonio Jerez" , Date: Wed, 4 Feb 1998 17:23:02 GMT Subject: Re: Thomas and Synoptics 2b Reply-to: m.s.goodacre@bham.ac.uk CC: crosstalk@info.harpercollins.com Antonio Jerez wrote: > > Mark 4:22 For whatever is hidden is meant to be disclosed, > > and whatever is concealed is meant to be brought out into > > the open > > Matt 10:26 There is nothing concealed that will not be disclosed, > > or hidden that will not be made known > > Luke 8:17 For there is nothing hidden that will not be disclosed, > > and nothing concealed that will not be known or brought out > > into the open > > GTh 5b For there is nothing hidden that will not be revealed, > > and there is nothing buried that will not be raised > > ---------------------------------------------------------------------------- > > ----- > > Here Luke is closest to Thomas. So close that the first part of > > the saying is exactly the same in wording and word order. Disclosed > > and revealed are synonymous. > ========================== Stevan wrote: > > < < < < 10:26). < in parts identical to Mark 4:22a, and the Greek of < (Oxy.Pap. 654.38-40) shares one key element <<(faneron) with Mark > 4:22b, proving that Mark's version of this proverb < the Thomas version than it is to the Q < > OK. If Greek Thomas 5b contains the word "faneron" then > I agree with you that Thomas has at least one component > in common with Mark against Mtt and Luke. Since I do not > have the Greek fragments in the original language, and > cannot check out how close they are for the rest (compared > to Mtt and Lk) I give you this saying for now at least. I do not think, Antonio, that you need 'give' Stevan this saying -- FANERON occurs in Luke 8.17 -- but Steve is right that Mark is closer to Thomas than to Q, as I will attempt to explain. Let me say first that I am greatly enjoying these exchanges on Thomas and the Synoptics (though I have considered on a few occasions making a plea for modified language) and wish that I had time to work in detail through all of the argument. Sadly, this is a very busy time and I can only dabble in the thread. Let us get the evidence on this one clear: Matt. 10.26: "For nothing is covered that will not be revealed (OUDEN GAR ESTIN KEKALUMMENON hO OUK APOKALUFQHSETAI), or hidden that will not be known (KAI KRUPTON hO OU GNWSQHSETAI" Mark 4.22: "For there is nothing hid except to be made manifest (OU GAR ESTIN TI KRUPTON hO EAN MH FANERWQHi;); nor is anything secret except to come to light (OUDE EGENETO APOKRUFON ALL' hINA ELQHi EIS *FANERON*) Luke 8.17: "For nothing is hid that shall not be made manifest (OU GAR ESTIN KRUPTON hO *FANERON* GENHSETAI), nor anything secret that shall not be known and come to light (OUDE APOKRUFON hO OU MH GNWSQHi KAI EIS *FANERON* ELQHi") Luke 12.2: "Nothing is covered up that will not be revealed, or hidden that will not be known (OUDEN DE SUGKEKALUMMENON ESTIN hO OUK APOKALUFQHSETAI KAI KRUPTON hO OU GNWSQHSETAI). Thomas 5 (Coptic): "Know what is before your face, and that which is hidden from you will be revealed to you. For there is nothing hidden which will not be revealed" POxy 654, lines 27-31 (Fitzmyer's reconstruction): G[NWQI TO ON EMPROS]QEN THS OYEWS SOU, KAI [TO KEKALUMMENON] APO SOU APOKALUFHSET[AI SOI; OU GAR ES]TIN KRUPTON hO OU *FANE[RON* GENHSETAI] KAI QEQAMMENON hO OUK EGERQHSETAI "Jesus says K[now what is be]fore your face, and [that which is hidden] from you will be reveal[ed to you. For there i]s nothing hidden which will not [be made] mani[fest] and (nothing) buried which will not [be raised up]." Thomas 6 (Coptic) "For there is nothing hidden which will not be revealed, and nothing concealed that will remain without disclosure" POxy 654, lines 38-40 (again Fitzmyer): [OUDEN GAR ESTI]N A[P]OKEKR[UMMENON hO OU *FANERON* ESTAI] "[For there is nothing] hidden [which will not be (made) known] The word FANERON which was queried occurs in Mark 4.22, Luke 8.17 and (almost certainly) in POxy 654, line 30 (but not certainly lines 39-40 where it has to be wholly supplied). Following Antonio, it is not therefore true here that Thomas is closer to Mark than to Luke. Based on the Greek evidence (I am still working on the Coptic), Thomas shares elements with several versions: POxy 654, lines 28-39: - KEKALUMMENON (if Fitzmyer is right to reconstruct it): shared only with Matt. 10.26; - APOKALUFQHSETAI: shared with Matt. 10.26 // Luke 12.2 - KRUPTON: shared with Matt. 10.26 // Luke 12.2 - FANERON: shared with Mark 4.22 // Luke 8.17 It seems to me roughly correct, then, to say, as Steve does, that Mark's version of the saying is closer to Thomas than to Q. But this is largely because the Q version is usually taken to be best represented by Matt. 10.26 // Luke 12.2 for the very reason that those verses contain agreements against Mark. There is a degree of complexity here in synoptic relationships that I could see myself enjoying researching a good deal. If only there were more time. For now, I will continue to enjoy reading the exchanges on this. With good wishes Mark ------------------------------------------------ Dr Mark Goodacre M.S.Goodacre@bham.ac.uk Dept of Theology, University of Birmingham Homepage: http://www.bham.ac.uk/theology/goodacre.htm World Without Q: http://www.bham.ac.uk/theology/q.htm