Sayings of Jesus in the Context of Ancient Sayings Traditions:An Investigation of the Nature, Composition and Redaction of Ancient Sayings Collections Compared to Q and the Gospel of Thomas, together with Pseudo-Phocylides, Sextus and Epicurus

著名公众人物的语录集在古代很受欢迎和广泛传播。然而，长久以来人们都不知道是否存在这样的耶稣语录集。1835年，卡尔·拉赫曼（Karl Lachmann）首次提出这样的假设，他认为耶稣的语录集是符类福音书的来源之一。自拉赫曼以来，学者们基本上成功地从马太福音和路加福音的名言材料中，重建了大部分所谓的名言来源Q。此外，1945年在埃及Nag Hammadi用科普特语发现的《多马福音》，第一次为现代学术提供了几乎完整的主话语集。然而，为这些文本找到一个令人信服的解释的适当标准仍然是一个未解决的问题。由于它们的体裁，文本集呈现出非常多样化的材料，以或多或少松散的方式排列。由于叙事或议论文的连贯性几乎完全不存在，已经被证明行之有效的叙事或语篇分析方法就失效了。耶稣生平的传记大纲，虽然没有这样叙述，但q仍然揭示了多马福音，另一方面，抵制了学者们所有的尝试，以确定任何综合的构成原则，在收集的谚语材料的基础上。这正是拟议的项目力求作出贡献的地方，因为它将使通常用于评价这些文本的方法有细微差别并加以扩展。鉴于先前的成分分析假设所讨论的文本具有统一的文本传播，本研究将着眼于个别文本证人之间的多样性，并评估它们与个别说法传播历史的相关性。与此同时，《多马福音》和《Q》中耶稣语录的传播将不再被孤立地考虑，而是在古代创造语录集的实践背景下进行，这种实践遵循自己的规则，尽管这些几乎没有受到研究。这个研究项目的两个主要目标是，尽可能精确地在选定的文本语料库的基础上，分离出那些支配古代谚语集创作的规则，然后在《Q》和《多马福音》的成分分析中利用它们。为此，从古代的语录收集将被使用，是现存的，在各自的手稿传统，在显著不同的形式。这是每个人都认为是伪福昔利德、塞克斯图斯和伊壁鸠鲁的语录集的情况。与此同时，这个选择的一个优点是，它包括了犹太人的语录（伪福基里德），基督教的（塞克斯图斯）和异教徒的（伊壁鸠鲁），所有这些都可以追溯到希腊罗马时期。

Collections of sayings by well-known public figures were popular and widespread throughout antiquity. However, the existence of any such collection of sayings attributed to Jesus was long unknown. Such a collection was first postulated only in 1835 by Karl Lachmann, who suggested that a collection of Jesus sayings served as one of the sources of the Synoptic Gospels. Since Lachmann, scholars have largely succeeded in reconstructing most of this so-called Sayings Source Q from the sayings material shared by the Gospels of Matthew and Luke. Furthermore, the discovery of the Gospel of Thomas in 1945, in Coptic, at Nag Hammadi, Egypt, provided modern scholarship, for the first time, a virtually intact collection of dominical sayings. Still, finding adequate criteria for a cogent interpretation of these texts remains an unresolved issue. By virtue of their genre, collections of texts present very diverse material arranged in a more or less loose manner. Since narrative or argumentative coherence is almost entirely absent, the well-proven methods of narrative or discourse analysis fail to work. A biographical outline of the life of Jesus, though not narrated as such, is nevertheless still revealed by Q. The Gospel of Thomas, on the other hand, has resisted all attempts by scholars to identify any comprehensive compositional principles underlying the collected sayings material. This is where the proposed project seeks to make a contribution, in that it will both nuance and expand the methodologies commonly used to assess these texts. Whereas previous compositional analyses have assumed a uniform textual transmission of the texts in question, this study will look at the diversity among individual textual witnesses and evaluate their relevance for the transmission history of individual sayings. At the same time, the transmission of sayings of Jesus in the Gospel of Thomas and in Q will no longer be considered in isolation, but rather within the context of the ancient practice of creating sayings collections, a practice that followed its own rules, though these have scarcely been subjected to study. The two main objectives of this research project are to isolate, as precisely as possible and on the basis of selected text corpora, those rules that governed the creation of ancient sayings collections and to then to utilize them in the compositional analysis of Q and the Gospel of Thomas. To this end, sayings collections from antiquity will be used that are extant, in their respective manuscript traditions, in significantly different forms. This is the case with each with the collections of sayings attributed to Pseudo-Phocylides, Sextus and Epicurus. At the same time, an advantage of this selection is that it includes a Jewish collection of sayings (Pseudo-Phocylides), a Christian one (Sextus) and a pagan one (Epicurus), all of which date to the Hellenistic-Roman period.