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[Synoptic-L] more about the Anointing pericope

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  • Yuri Kuchinsky
    Dear friends, As some of you may recall, in my Apr 25, 2000 Anointing Scene post, http://www.egroups.com/message/synoptic-l/4214 I have argued for the
    Message 1 of 1 , Jul 6, 2000
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      Dear friends,

      As some of you may recall, in my Apr 25, 2000 "Anointing Scene" post,


      I have argued for the priority of the Anointing Scene pericope in Lk,
      compared to Mt/Mk versions. Also I argued that the Pepysian Gospel (PG)
      preserves this pericope in a more primitive form compared even to Lk,
      because PG preserves better the shape of the anointing story, and its
      immediate context. At the same time, both Lk and PG preserve better its
      general context within the story of Jesus, where the call to discipleship
      naturally would belong in its early part. And also, both Lk and PG
      preserve better the original uninterpolated sequence of the narrative of
      the assembly of the rulers, and their contact with Judas.

      Also, Lk preserves the Anointing primarily as a moral tale, but its
      conclusion appears to have been changed rather arbitrarily in Lk, where
      the conclusion does not really agree so well with the tale itself, while
      the conclusion is preserved better in PG.

      But now I'm pleased to report that, in the course of researching different
      versions of the Diatessaron, I have recently found even more textual
      substantiation for the above ideas.

      First of all, in my previous analysis I had overlooked an additional
      important item of evidence from PG, itself, that the story as presented by
      PG is actually more logical and coherent. This is the question of Jesus,

      Lk 7.42 "When they could not pay, he forgave them both. Now which of them
      will love him more?"

      Thus, in the canonical version this question is preserved as follows,

      "which of them will love him more?"

      But PG preserves this question in a different sense,

      "Whether loued he most?" (p. 32. line 30), i.e. "Which of them he loved

      The difference is important because this question in PG is quite in accord
      with the conclusion of the story as given in PG. Or, to put it
      differently, if PG preserves the earlier version of this whole episode,
      then the way this question is formulated in PG is clearly co-ordinated
      with PG's conclusion of the story, and the whole story is then rather
      coherent in PG. So then in the canonical Lk, both the question and the
      conclusion would have been changed in a co-ordinated way.

      And now I have also found very substantial external confirmation that this
      whole episode existed in the Diatessaron in the shape very similar to PG.
      I found this evidence in the book by G. Quispel, DIATESSARON AND THE
      GOSPEL OF THOMAS, Brill, 1975, p. 135.

      Quispel assembled evidence from a few other versions of DT, and also from
      Irenaeus, supporting the existence of PG version of this question in
      Tatian's DT. While these DT variants are mostly from the medieval European
      versions of DT, importantly, Quispel also found this variant in one of the
      Eastern versions of DT, the Persian DT. Thus, this appears to be strong
      confirmation that this variant existed in Tatian's DT. Which seems to
      increase the chances that this was indeed a pre-canonical version of this
      story, before it was included in the canonical Lk, and later inserted into
      Mt and Mk where it precedes the Passion Narrative. The existence of such a
      variant in Irenaeus also seems like additional good evidence to support
      this theory.

      Quispel's additional evidence is from the Old High German DT, Munich DT,
      Saelden Hort (a poem of the life of Jesus, ca 1320), and also from a
      Gothic ms.

      Best regards,


      Yuri Kuchinsky | Toronto | http://www.trends.ca/~yuku/bbl/bbl.htm

      Biblical history list http://www.egroups.com/group/loisy - unmoderated

      The goal proposed by Cynic philosophy is apathy, which is
      equivalent to becoming God -=O=- Julian
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