Loading ...
Sorry, an error occurred while loading the content.

10774RE: [GTh] GTh and the parable of the banquet

Expand Messages
  • Judy Redman
    Jan 13, 2014
    • 0 Attachment

      Thanks, Mike. This is helpful. I was just sitting looking at it and feeling stuck, so I thought asking others might be useful. It hadn’t occurred to me to run it through the Coptic New Testament – I had forgotten that this is one of the things that the Marcion program allows you to do fairly easily. And, no, I don’t have any specific ideas at the moment. Where I am up to is “is this significant enough to spend time trying to come up with ideas on?” I guess what I need to do now is find places in the Coptic NT where they talk about guests and see whether they use sheMMO or some other word. It would seem rather odd that Coptic doesn’t have some way of expressing the concept of inviting people known to you, your friends, to share a meal, rather than the act of being hospitable to strangers, which, of course, was very much part of the way of life in that culture.

       

      Judy

       

      --

      Judy Redman

      PhD Candidate

      Humanities and Social Sciences

      University of New England

      ARMIDALE NSW 2351

      Email: jredman2@...

      Web: http://judyredman.wordpress.com

       

      From: gthomas@yahoogroups.com [mailto:gthomas@yahoogroups.com] On Behalf Of Mike Grondin
      Sent: Tuesday, 14 January 2014 5:33 AM
      To: gthomas@yahoogroups.com
      Subject: Re: [GTh] GTh and the parable of the banquet

       

       

      > Am I being too literalist in thinking that there might be some significance

      > in the fact that the GTh host has initially invited strangers to his meal?

       

      I'd say not, but I can't imagine what can be made of it. Since the people who end

      up coming to the banquet are strangers to the host as well, I don't know what

      could be inferred by thinking of his original guests as strangers (as opposed to

      friends or close relatives, say). I suppose, though, that you've got an idea.

       

      You having piqued my curiosity about the usage of sheMMO in the Coptic NT,

      I used the Marcion program to find the following (my paraphrasing):

       

      1. Mt 17.25: From whom do Kings collect taxes? Their sons or strangers?

      2. Mt 17.26: (answer) From strangers.

       

      3. Mt 25.35: "I was a stranger, and you invited me in."

      4. Mt 25.38: When did we see you as a stranger?

      5. Mt 25.43: "I was a stranger and you did not invite me in."

      6. Mt 25.44: Lord, when did we see you as a stranger?

       

      7. Mt 27.7: they bought the Potter's Field as a burial place for strangers

       

      8. Lk 17.18: Was there no one to give glory to God except this foreigner?

      9. Lk 24.18: Are you a stranger (or visitor) to Jerusalem that you don't know ...?

       

      10. Jn 10.5: They (sheep) don't follow a stranger

       

      11. Ac 17.21: All the Athenians and the foreigners living there ...

      12. Ac 28.7: (hospitably - compound)

       

      13. Rom 12.13: (hospitality)

      14. Eph 2.12: at that time, you were strangers to the covenants of promise

      15. Eph 2.19: you are no longer strangers and aliens

      16. Col 1.21: you were then alienated

      17. I Tim 3.2: (hospitable)

       

      I suppose you know all this. Also, that you're aware of the biblical command

      to be hospitable to strangers, which may or may not play into Th64. (In Coptic,

      the compound word for 'hospitable' indeed seems to mean something like 'kind

      to strangers'.) Lk 24.18 could easily mean 'visitor', but that's about the only place

      that that seems to be the case. In some other places, 'stranger' and 'foreigner'

      seem roughly interchangeable. Other than that, I got nothin'.

       

      Mike

    • Show all 6 messages in this topic