RE: Bilby's hypothesis that the parable of the sower dealing with royal lineage
See 1:08:26 / 1:34:17 of the video
https://www.youtube.com/watch?v=quRv7Xg83vQ
From Bilby's reconstructed first gospel: the sower
https://zenodo.org/record/4001977#.Y9PezT3MLrc
he spoke this sort of comparison to them
the sower went out to sow his seed
and some fell by the road and the birds came and devoured it
and other fell upon rocky where it did not have much earth and it sprang up and withered
and other fell amidst thorns and the thorns rose up and choked it
but others fell into beautiful soil and gave fruit
the one who has ears hear
one does not hide a light but instead places it upon a lampstand so that it illumines all
for there is nothing hidden that will not become clear
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I don't see where Bilby could get a royal lineage idea of the sower from this text, unless the "seed" of Jesus, a literal physical child, was "hidden."
Bilby on Marcion's Mk: the parable of the sower
Re: Bilby on Marcion's Mk: the parable of the sower
https://zenodo.org/record/7542445#.Y9RGjnbMJGMgryan wrote: ↑Fri Jan 27, 2023 6:30 am RE: Bilby's hypothesis that the parable of the sower dealing with royal lineage
See 1:08:26 / 1:34:17 of the video
https://www.youtube.com/watch?v=quRv7Xg83vQ
From Bilby's reconstructed first gospel: the sower
https://zenodo.org/record/4001977#.Y9PezT3MLrc
he spoke this sort of comparison to them
the sower went out to sow his seed
and some fell by the road and the birds came and devoured it
and other fell upon rocky where it did not have much earth and it sprang up and withered
and other fell amidst thorns and the thorns rose up and choked it
but others fell into beautiful soil and gave fruit
the one who has ears hear
one does not hide a light but instead places it upon a lampstand so that it illumines all
for there is nothing hidden that will not become clear
--------------
I don't see where Bilby could get a royal lineage idea of the sower from this text, unless the "seed" of Jesus, a literal physical child, was "hidden."
QnLk1 8.4. ⟪ἔλεγεν⟫ ⸄ἐν παραβολαῖς⸅ ⟪αὐτοῖς⟫ 260
QnLk1 8.5. ⟪ἐξῆλθεν ὁ σπείρων σπείραι καὶ ὃ μὲν ἔπεσεν παρὰ τὴν ὁδὸν καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό⟫
QnLk1 8.6. ⟪καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν καὶ ἐξανέτειλεν καὶ ἐξηράνθη⟫
QnLk1 8.7. ⟪καὶ ἄλλο ἔπεσεν μέσον τῶν ἀκανθῶν καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτό⟫
QnLk1 8.8a. ⟪καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπὸν⟫
QnLk1 8.8b. ὁ ἔχων ὦτα ἀκουέτω 261
260 This fable is apparently attested when T twice quotes 8.8b (see below), and Lk1 8.4 in particular was likely attested in T when he says that Jesus spoke "by comparisons" / de parabolis ( Marc. 4.19.2; SC 456:238; Evans 358). The majority of GMcn editors have likewise found 8.4–8 together meriting reconstruction: H (420), Z (464), BD (104), K (668), and N (48–51). V (198*) and TS (88) both saw this content as generally attested without specific wording, while R (417) alone claims that most of the fable is unattested. We here undertake our own thorough restoration of 8.4–8, partly based on unique features in D and partly on improvising a simpler stratum that could have been a source for Mk1 and Mt1 yet devoid of typical MkR1, MtR1 and LkR2 redactional features. T's expression for this opening verse is closer to the Markan/Matthean "in comparisons" / ἐν παραβολαῖς, rather than (as in R 5.29) the LkR2 formulation, "through a comparison" / διὰ παραβολῆς, not least because the Greek is singular where T's Latin is plural. Note that the previous passages have followed the Lukan order, drawing on Qn rather than Mk1 as the source. I read this section as a continuation of Qn and posit that the earliest form of the fable of the sower belongs to Qn rather than Mk1, that Qn (whose order is preserved in Lk1Lk2) placed this fable after the list of women patrons, and that Mk1 relocated and retold it to be expressly about Torah/Gospel and to sidestep connotations involving female fertility, human reproduction, and the populating of a rival political dynasty, a concern reflected yet updated to a post-war setting in the Secret seed fable (A126) in Mk1 4.26–29.
261 Lk1 8.8b is quoted twice by T: "'the one who has ears, hear!'... therefore, 'the one who has ears, hear!'" / qui habet aures audiat… dehinc qui habet aures audiat ( Marc. 4.19.2; SC 456:238, 240; Evans 358).
261 Lk1 8.8b is quoted twice by T: "'the one who has ears, hear!'... therefore, 'the one who has ears, hear!'" / qui habet aures audiat… dehinc qui habet aures audiat ( Marc. 4.19.2; SC 456:238, 240; Evans 358).
Observe the evident grammatical struggle with singular and plural subject going strangely together with singular verb
Naturally caused by Thomas' consistent use of plural subject (and plural verb) save for the one single mention of an actual subject, namely 'seed':
9. IS said: lo behold he came forth, he who throw-sows; he filled his hand, he cast.
Whilst some fell upon the path, the birds came, they gathered them;
some another they fell upon the Rock and they did not take root downward to the earth and they did not put forth heads of grain, upward to the heaven;
and some another they fell upon the Acacias-nilotica; they choked the seed, the worm ate them;
and some another fell upon the good earth, he gave Fruit upward to the heaven, good; he came of sixty to arrow and hundred twenty to arrow.
Whilst some fell upon the path, the birds came, they gathered them;
some another they fell upon the Rock and they did not take root downward to the earth and they did not put forth heads of grain, upward to the heaven;
and some another they fell upon the Acacias-nilotica; they choked the seed, the worm ate them;
and some another fell upon the good earth, he gave Fruit upward to the heaven, good; he came of sixty to arrow and hundred twenty to arrow.
In the end there is just one who "does it", namely the singular earth: it gives good Fruit
I have been so kind as to remove the part that doesn't belong - and regarding your opening statement, I have no idea gryan