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Re: Kingdom vs. rule/reign Re: [GTh] Recent Entries in Judy's Blog

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  • Jack Kilmon
    Hi Mike: Whether it’s the Gospel of Thomas or the Canonical Gospels, the sayings of Jesus have one linguistic root, Aramaic. There are two synonymous
    Message 1 of 10 , Jun 6, 2012
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      Hi Mike:
          Whether it’s the Gospel of Thomas or the Canonical Gospels, the sayings of Jesus have one linguistic root, Aramaic.  There are two synonymous phrases used,  מלכותא דאלהא  and מלכותא דשׁמיא   . “Kingdom of God” and Kingdom of the Heavens.”  It implies that all of the heavens and the earth is God’s kingdom. The Tanakh mentions God as king on a number of occasions such as 1 Samuel 12:14 עָלֵינוּ וַיהוָה אֱלֹהֵיכֶם מַלְכְּכֶֽם׃ , “..although YHWH your God was your King.”
      The thought is preserved in the Lord’s prayer where in the Kingdom to come, the will of God would be done  איכנא דבשׁמיא אף בארעא  “as in the heavens, so  on earth.”  Heaven does not RULE!  It is ruled by the KING of the heavens and earth, God.  “Kingdom” is correct.
       
      Jack Kilmon
      Houston, TX
       
       
      Sent: Tuesday, June 05, 2012 11:29 PM
      Subject: Re: Kingdom vs. rule/reign Re: [GTh] Recent Entries in Judy's Blog
       


      > Aren't we revisiting here the Jesus Seminar's debates on this subject?
       
      I don't think so, Bob. Judy's reason for preferring 'reign/rule' in the Kingdom
      parables isn't the same as JSem's. But, BTW, the translators of the JSem version
      (AKA the "Scholar's Version") of GThom (Meyer and Patterson) seem to have
      only grudgingly yielded to their colleagues on this issue. I say that because the
      translations that appear in their subsequent and non-JSem books use 'kingdom'.
       
      > When the issue arises in GTh, as in 22, 76, & 113, I see no
      commentaries
      > on the differences between Coptic and Greek, ...
       
      I wouldn't expect that in that book. But did you pick on these particular sayings
      because they had canonical parallels? If so, you missed one where the difference
      is stark : #96. Matt and Luke have "the kingdom is like leaven which a woman
      took ...", while Thom has "the kingdom is like a woman. She took some leaven ..."
      L96 is in fact the first of three consecutive sayings (L97 and 98 don't have parallels)
      that evidence a unique tendency in GThom to compare the kingdom to a man or
      woman doing something. For whatever reason it was written that way, it focuses
      on the person using the leaven, rather than on the leaven itself. This isn't universal
      throughout GThom (it still has the mustard seed), but it isn't uncommon either -
      and you don't find it at all in the canonicals, AFAIK.
       
      > How would Greek (or Coptic) readers/hearers have viewed this
      term?
       
      Probably depends on what kingdoms were brought to mind. Readers sympathetic
      with Jewish history, e.g., would recall David and Solomon and probably think that
      a divinely-ordained king of their own people (unlike King Herod) who ruled in the
      right way would be a good thing. In any case, a "Kingdom of God" or "Kingdom
      of the Father" would be something else entirely.
       
      Mike
    • chaptim45
      Just got a new Kindle Touch and among the first books I downloaded was The Gospel of Thomas by Dr. Ann Nyland of New England, Australia. She chooses the word
      Message 2 of 10 , Jun 21, 2012
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        Just got a new Kindle Touch and among the first books I downloaded was "The Gospel of Thomas" by Dr. Ann Nyland of New England, Australia. 

        She chooses the word "Realm" for mNtero/basileia.  Her comments about this are:

        "The phrase often translated `Kingdom of God' is correctly the Realm where God's way of doing things happens, where God's will is exercised as God wishes"  --Dr. A. Nyland, "The Gospel of Thomas" 2011, loc 253.

        Whether "correctly" translated or not, this is her opinion on the matter.

        By the way, she also includes canonical parallels to the Gospel of Thomas from "The Source" which is her translation of the Bible. 

        All of her comments and end-notes in "The Gospel of Thomas" are explanations of the text itself, as she considers herself more of a lexicographer than an theological expositor. 

        Tim Staker

        Indianapolis

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