Use of Jewish Scriptures or Not, and Paul vs No Paul, in the time of Marcion

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MrMacSon
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Use of Jewish Scriptures or Not, and Paul vs No Paul, in the time of Marcion

Post by MrMacSon »

Excerpts from Jason BeDuhn's The First New Testament Canon: Marcion's Scriptural Canon, 2013, pp.18-23, in part:


Marcion’s Religious Environment

Some of th[e] Christian literature contemporary with Marcion reflects a struggle between followers of Jesus and others within the broader Jewish tradition over the meaning and lasting value of the Jewish scriptures. The author of the Letter of Barnabas, for example, insists on the obsolescence of literal application of those scriptures. The typological and allegorical interpretive tradition he promotes would come to dominate non-Marcionite forms of Christianity from that point forward and would allow the continued authority of the Jewish scriptures, primarily as repositories of symbolic imagery whose meaning was detached from Jewish religious practice. Claiming to be the “true Israel,” such Christians laid claim to Jewish heritage while breaking continuity with more literal ways of reading and applying Jewish sacred texts.

Somewhat later than Barnabas, letters penned by Ignatius display considerable concern over the still ill-defined distinction between Christian and Jewish observances [eg. Ign.Mag 9.1 and 10.3; Ign.Phd 6.1]. Ignatius apparently was involved in debates with fellow Christians about the trustworthy foundations of the faith. His opponents refused to believe anything not explicitly supported by the archeiois, the Jewish scriptures; while Ignatius embraced the independent authority of “the gospel”, 'oral instruction' and interpretive tradition of [some] Christian communities.54
  • 54 Ign.Phd 8.2. Ignatius specifies that by “gospel” he means Christ’s death, resurrection, and the faith he taught. Campenhausen notes that, “despite the strenuous theological controversy both parties agree in affirming the fundamental character of the biblical ‘documents,’ and neither knows of any canon other than the holy ‘archives’ of the past to put alongside of the oral preaching” (The Formation of the Christian Bible, 73).

“For Ignatius,” William Schoedel concludes, “the teachings and myths of Judaism are ‘old’ (cf. Mag. 9.1; 10.2)—a term that he uses to describe what is opposed to God (cf. Eph. 19.3). ‘Judaism,’ then, is not granted even a historically limited role in the unfolding of God’s plan. Thus, the negative view of Judaism is more emphatic in Ignatius than in the Pastorals and approaches the extreme position of Barnabas” (Schoedel, Ignatius of Antioch, 119).

From the same period, the Letter to Diognetus [chapters 1-10]56 goes even further in criticizing the Jewish tradition in a manner unqualified by any claim that Christianity is a truer Judaism, repeatedly emphasizing the newness of Christianity, instead of the more typical claim that it was something ordained from of old. According to the author, no one had any knowledge of God before the coming of Christ, and God held back his “own wise counsel as a well-guarded mystery.” The author concedes that the one God is the creator, and that the Jews worship this God, but they misunderstand his character. So, while the author has not taken the step—which Marcion did—of distinguishing between the creator god of the Jews and the higher god of the Christians, the Jewish depiction of God comes in for sharp criticism as unworthy of Christ’s Father.

Moreover, the author says, nature in no way serves to direct attention to its ultimate creator; God conceals all until revealing it exclusively to his Son. All other faiths, both Greek and Jewish, are human doctrines and earthly inventions. God revealed his true character, his inherent goodness and power to save, only at the end of time.62 His followers are aliens in this world. This text, then, offers an ideology closely akin to Marcion’s, and suggests the existence of a wider environment from which Marcion drew inspiration.
  • 56 ... Nielsen, “The Epistle to Diognetus,” contends that the additional material [usually chapters 11-2] represents an adaptation of the original to suit the catholic position after the appearance of Marcion. The “Law and Prophets” suddenly appear as scripture in this last section, along with repeated references to “the apostles” and one to “the gospels” in the plural (11.6) which, if dated as early as the rest of the treatise, would make it the earliest known such reference. This should be contrasted to the extensive arguments against the Jews in chap. 1–10, all made without a single quotation of the OT, that is, without any effort to make the usual appropriation of Jewish scriptures against their former possessors. See also Ehrman, The Apostolic Fathers, vol. 2, 124. But since the manuscript is late and still distinguishes the first ten chapters from the later, the combination is perhaps to be attributed to a scribe copying what he saw as related material from different sources, and not as a formal re-edition of the original work.

    62 Diogn 9.1–2. This dramatic act of salvation evokes from the author of the letter the exclamation, “O unfathomable work of God! O blessings beyond all expectation!” which Nielsen notes is startlingly close to the opening lines of Marcion’s Antitheses (“The Epistle to Diognetus,” 87).
In the world Marcion knew, therefore, some strands of Christianity displayed an effort to maintain close ties to...Jewish...symbolism and practice; others appropriated the Jewish religious tradition with increasing hostility to its contemporary Jewish practitioners; still others showed themselves to be on the verge of severing all connections with the Jewish origins of Christianity [Nielsen, “The Epistle to Diognetus,” 90–91] ...

David Balás sees a role in the process for pressures connected to the Jewish revolts, noting that Marcion’s decision to go to Rome was made at or shortly after the time of the suppression of the Bar Kokhba revolt and anti-Jewish imperial legislation. “Politically and socially,” he wrote, “Christians, especially Hellenistic Christians with no national or cultural roots in Judaism, found at this time association with Jewish history an embarrassing and dangerous liability”.67
  • 67 Balás, “Marcion Revisited,” 99. C-B Amphoux draws a similar connection between the Bar Kochba crisis and the emergence various alternative Christian schools in Rome, including Marcion’s, in “Les premières editions de Luc,” 83ff.
In contrast, Gerhard May reads Marcion’s situation in terms of broad questions about authority within emerging Christianity: "Could the Bible of the Jews, as a matter of fact, be the revelatory book of the true God?" [May, “Marcion in Contemporary Views,” 148–49].
.

BeDuhn also notes


While some sought to appropriate the authority of Paul against Marcion, others apparently found it necessary to attack rather than domesticate Paul himself and, through him, Marcion, under the thin disguise of the arch-heretic Simon Magus in the novelistic Pseudo-Clementine literature.87 The early orthodox tracts against Marcion may have been considered largely worthless to later generations because they reflected views at odds with later orthodoxy, such as overt criticism of Paul, attacks on the Gospel of Luke, or a view of sacred scripture that did not recognize a place for a “new” testament.88
  • 87 These consist primarily of two closely related works, the so-called Homilies and Recognitions. The two heroes of this literary saga are Peter and, significantly, Clement of Rome. The Jewish Christian character of the material has been widely discussed and usually related to “Jewish Christian” cells in Syria. Few have taken up the issue of why the hero of these cells would be the distant figure of Clement. But this puzzle is resolved once one recognizes that Rome was a major center of “Jewish Christianity” in the first half of the second century. I leave to others better qualified than I a proper definition of the term in scare quotes, in all its own internal diversity; see most recently Broadhead, Jewish Ways of Following Jesus.

    88 Grant, Jesus after the Gospels, 51

Earlier, at the start of the subsection headed, "Marcion’s Religious Environment", BeDuhn wrote:


From the evidence of the letter of Clement to Corinth46 and the writings of Justin Martyr, Christianity in Rome was deeply committed to its Jewish roots,47 and, when it did not outright reject Paul,48 it relegated him to a very minor place in Christian thought.49 Yet Christian literature produced by others in Marcion’s lifetime reveals a diverse environment in which his break with [a] 'Jewish heritage' was not a unique aberration.
  • 46 The [Clement] letter is addressed from the Christian community of Rome to that of Corinth. Dionysius of Corinth, writing in the 170s, is the first person to ascribe the letter in question to Clement, without specifying when he lived or wrote. For a thorough dismissal of the traditional arguments for dating Clement at the end of the first century, see Welborn, “On the Date of First Clement.” Clement is referred to as a contemporary by Hermas who, according to the Muratorian Canon, was writing in the 150s. Clement cites over one hundred verses from Jewish scripture, and Lampe, From Paul to Valentinus, 75–76, provides a dozen examples of the letter’s use of Jewish apocryphal tradition to expand on the biblical text.

    47 “... the synagogues... exercised an astonishing influence on the formation of [Christian] theology in urban Roman...” (Lampe, From Paul to Valentinus, 76).

    47 Hermas and Justin do not directly quote or mention Paul at all in their extensive literary output. Clement gives him perfunctory recognition as the founder of the Corinthian church to which he addresses his letter. Hegesippus...in Rome in the latter half of the second century (writing in the time of bishop Eleutheros, post-177 ce), appears to reject Paul’s statement in 1 Cor 2.9 as a false understanding of the faith (Campenhausen, The Formation of the Christian Bible, 178). Cosgrove, “Justin Martyr and the Emerging Christian Canon,” argues that the absence of Paul from Justin’s writings is a consciously anti-Marcionite attitude on his part.

    47 Rome was by no means unique in its neglect of Paul.
    Papias of Hierapolis, a contemporary of Marcion and Polycarp, either did not know or deliberately ignored Paul in his collection of sayings of Jesus (even though Paul would have supplied valuable material for this purpose) and, interestingly, is equally silent on Luke (Grant, The Formation of the New Testament, 72). According to Robert Grant, Eusebius’ negative view of Papias and his writings indicate that “they reflected a form of Christianity close to Judaism which did not later survive. It may be doubted that he had anything like a ‘canon’ of New Testament writings” (Grant, “The New Testament Canon,” 291). Annand likewise sees Papias as representing an anti-Pauline, Judaizing minority in the largely Pauline environment of Asia Minor (“Papias and the Four Gospels,” 49). “So long as Christianity stood close to Judaism, or was predominantly Jewish, scripture remained the Old Testament, and this situation can be seen persisting in such a document as 1 Clement, with its frequent and almost exclusive appeal to the Old Testament text” (Evans, “The New Testament in the Making,” 234).

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The newness of it all: καινός

Post by mlinssen »

MrMacSon wrote: Thu Mar 02, 2023 10:18 pm Excerpts from Jason BeDuhn's The First New Testament Canon: Marcion's Scriptural Canon, 2013, pp.18-23, in part:

Marcion’s Religious Environment
Some of this Christian literature contemporary with Marcion reflects a struggle between followers of Jesus and others within the broader Jewish tradition over the meaning and lasting value of the Jewish scriptures. The author of the Letter of Barnabas, for example, insists on the obsolescence of literal application of those scriptures. The typological and allegorical interpretive tradition he promotes would come to dominate non-Marcionite forms of Christianity from that point forward and would allow the continued authority of the Jewish scriptures, primarily as repositories of symbolic imagery whose meaning was detached from Jewish religious practice. Claiming to be the “true Israel,” such Christians laid claim to Jewish heritage while breaking continuity with more literal ways of reading and applying Jewish sacred texts.

Somewhat later than Barnabas, letters penned by Ignatius display considerable concern over the still ill-defined distinction between Christian and Jewish observances [eg. Ign.Mag 9.1 and 10.3; Ign.Phd 6.1]. Ignatius apparently was involved in debates with fellow Christians about the trustworthy foundations of the faith. His opponents refused to believe anything not explicitly supported by the archeiois, the Jewish scriptures; while Ignatius embraced the independent authority of “the gospel”, 'oral instruction' and interpretive tradition of [some] Christian communities.54
  • 54 Ign.Phd 8.2. Ignatius specifies that by “gospel” he means Christ’s death, resurrection, and the faith he taught. Campenhausen notes that, “despite the strenuous theological controversy both parties agree in affirming the fundamental character of the biblical ‘documents,’ and neither knows of any canon other than the holy ‘archives’ of the past to put alongside of the oral preaching” (The Formation of the Christian Bible, 73).

“For Ignatius,” William Schoedel concludes, “the teachings and myths of Judaism are ‘old’ (cf. Mag. 9.1; 10.2)—a term that he uses to describe what is opposed to God (cf. Eph. 19.3). ‘Judaism,’ then, is not granted even a historically limited role in the unfolding of God’s plan. Thus, the negative view of Judaism is more emphatic in Ignatius than in the Pastorals and approaches the extreme position of Barnabas” (Schoedel, Ignatius of Antioch, 119).

From the same period, the Letter to Diognetus [chapters 1-10]56 goes even further in criticizing the Jewish tradition in a manner unqualified by any claim that Christianity is a truer Judaism, repeatedly emphasizing the newness of Christianity, instead of the more typical claim that it was something ordained from of old. According to the author, no one had any knowledge of God before the coming of Christ, and God held back his “own wise counsel as a well-guarded mystery.” The author concedes that the one God is the creator, and that the Jews worship this God, but they misunderstand his character. So, while the author has not taken the step—which Marcion did—of distinguishing between the creator god of the Jews and the higher god of the Christians, the Jewish depiction of God comes in for sharp criticism as unworthy of Christ’s Father.

Moreover, the author says, nature in no way serves to direct attention to its ultimate creator; God conceals all until revealing it exclusively to his Son. All other faiths, both Greek and Jewish, are human doctrines and earthly inventions. God revealed his true character, his inherent goodness and power to save, only at the end of time.62 His followers are aliens in this world. This text, then, offers an ideology closely akin to Marcion’s, and suggests the existence of a wider environment from which Marcion drew inspiration.

Indeed.
Like Justin, some of the early Patristics are decisively Chrestian and treat Judaism not as roots to their new religion, nor even as a host from which the benign parasite sprang, but they merely juxtapose the new religion to the old

A search for 'new':

καινός 1

I.new, fresh, Lat. recens, novus, καινὰ καὶ παλαιὰ ἔργα Hdt.; καινοὺς λόγους φέρειν to bring news, Aesch.; λέγεταί τι καινόν; Dem.; ἐκ καινῆς (sc. ἀρχῆς) anew, afresh, Lat. de novo, Thuc.:—esp. of dramas produced for the first time, Aeschin., Dem.
II.newly-invented, new-fangled, novel, Eur., etc.; κ. θεοί strange gods, Plat.; καινά innovations, Xen.; οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων he introduced as little of anything new as others, id=Xen.; τὸ καινὸν τοῦ πολέμου the unforeseen turn which war often takes, Thuc.
III.κ. ἄνθρωπος = novus homo, Plut.

http://www.perseus.tufts.edu/hopper/tex ... Dkaino%2Fs

Blue Letter Bible is your friend:

https://www.blueletterbible.org/search/ ... rimary_0_1

Mat 9:17 οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς εἰ δὲ μή γε ῥήγνυνται οἱ ἀσκοί καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς καὶ ἀμφότεροι συντηροῦνται
Mat 13:52 ὁ δὲ εἶπεν αὐτοῖς διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά
Mat 26:29 λέγω δὲ ὑμῖν οὐ μὴ πίω ἀπ᾽ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου
Mat 27:60 καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν
Mar 1:27 καὶ ἐθαμβήθησαν ἅπαντες ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας τί ἐστιν τοῦτο διδαχὴ καινὴ κατ᾽ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει καὶ ὑπακούουσιν αὐτῷ
Mar 2:21 οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν εἰ δὲ μή αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται
Mar 2:22 καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς εἰ δὲ μή ῥήξει ὁ οἶνος τοὺς ἀσκούς καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς
Mar 14:25 ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ
Mar 16:17 σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν γλώσσαις λαλήσουσιν καιναῖς
Luk 5:36 ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν εἰ δὲ μή γε καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ
Luk 5:38 ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον
Luk 22:20 καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον
Jhn 13:34 ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους
Jhn 19:41 ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος

Act 17:19 ἐπιλαβόμενοί τε αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον λέγοντες δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή
Act 17:21 Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον
Rom 6:4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν
Rom 7:6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντες ἐν ᾧ κατειχόμεθα ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος
1Co 11:25 ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι τοῦτο ποιεῖτε ὁσάκις ἐὰν πίνητε εἰς τὴν ἐμὴν ἀνάμνησιν
2Co 3:6 ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης οὐ γράμματος ἀλλὰ πνεύματος τὸ γὰρ γράμμα ἀποκτέννει τὸ δὲ πνεῦμα ζῳοποιεῖ
2Co 5:17 ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν ἰδοὺ γέγονεν καινά
Gal 6:15 οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία ἀλλὰ καινὴ κτίσις
Eph 2:15 (MGNT 2:14) τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ (2:15) τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην
Eph 4:24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας
Heb 8:8 μεμφόμενος γὰρ αὐτοὺς λέγει ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινήν
Heb 8:13 ἐν τῷ λέγειν καινὴν πεπαλαίωκεν τὴν πρώτην τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ
Heb 9:15 καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας
2Pe 3:13 καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν ἐν οἷς δικαιοσύνη κατοικεῖ
1Jo 2:7 ἀγαπητοί οὐκ ἐντολὴν καινὴν γράφω ὑμῖν ἀλλ᾽ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπ᾽ ἀρχῆς ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε
1Jo 2:8 πάλιν ἐντολὴν καινὴν γράφω ὑμῖν ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει
2Jo 1:5 καὶ νῦν ἐρωτῶ σε κυρία οὐχ ὡς ἐντολὴν καινὴν γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾽ ἀρχῆς ἵνα ἀγαπῶμεν ἀλλήλους
Rev 2:17 ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου καὶ δώσω αὐτῷ ψῆφον λευκὴν καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων
Rev 3:12 ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου τῆς καινῆς Ἰερουσαλήμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου καὶ τὸ ὄνομά μου τὸ καινόν
Rev 5:9 καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους
Rev 14:3 καὶ ᾄδουσιν ὡς ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες οἱ ἠγορασμένοι ἀπὸ τῆς γῆς
Rev 21:1 καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι
Rev 21:2 καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς
Rev 21:5 καὶ εἶπεν ὁ καθήμενος ἐπὶ τῷ θρόνῳ ἰδοὺ καινὰ ποιῶ πάντα καὶ λέγει γράψον ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν

14 verses in the gospels, 27 in the letters - this unequal division is similar to the use of χρηστός:

Matthew 11:30 χρηστὸς (is easy)
Luke 5:39 χρηστός (good)
Luke 6:35 χρηστός (kind)

Romans 2:4 χρηστότητος (kindness) & χρηστὸν (kindness)
Romas 3:12 χρηστότητα (good)
Romans 11:22 χρηστότητα (the kindness) & χρηστότης (kindness) & χρηστότητι (kindness)
Romans 16:18 χρηστολογίας (smooth talk) - and that's a negative connotation
1 Corinthians 13:4 χρηστεύεται (is kind)
1 Corinthians 15:33 χρηστὰ (good)
2 Corinthians 6:3 χρηστότητι (kindness)
Galatians 5:22 χρηστότης (kindness)
Ephesians 2:7 χρηστότητι (kindness)
Ephesians 4:32 χρηστοί (kind)
Colossians 3:12 χρηστότητα (kindness)
2 Timothy 2:21 εὔχρηστον (useful)
2 Timothy 4:11 εὔχρηστος (useful)
Titus 3:4 χρηστότης (kindness)
Philemon 1:10 ἄχρηστον (useless) & εὔχρηστον (useful)
1 Peter 2:3 χρηστὸς (is good)

If we keep in mind the "unchangeability" and "fixedness" of the texts that we have, which are full of inconsistencies, grammatical errors and hilariously fake and false "prophecies" sometimes even assigned to the wrong prophet, there are only two possibilities in this matter:

1. The texts that show an abundance of this word were written when this word was considered a hot topic, and
2. The texts that show a relative absence of this word were written when this word was "just a word"

Matthew gives away a grand clue, perhaps: ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν - my yoke is Chrestos, a literal copy of Thomas 90, and an extremely un-Matthean closeness to Thomas. As usual, NA28 doesn't notice any variants for Matthew here, but that concerns only the earliest MSS:

docID="10062" gaNum="P62">|και τ̣ο φορτιον μου ελα̣[φ][ρο]ν εστιν
docID="20001" gaNum="01">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν·
docID="20003" gaNum="03">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20004" gaNum="04">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν·
docID="20005" gaNum="05">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20017" gaNum="017">|ο γαρ ζυγος μου χριστος· και το φορτιον μου ελαφρον εστιν·
docID="20019" gaNum="019">|ο γαρ ζυγος μου χριστος· και το φορτιον μου· ελαφρον εστιν·
docID="20032" gaNum="032">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20038" gaNum="038">|ο γαρ ζυγος μου χρηστος· και το φορτιον μου ελαφρον εστιν·
docID="20041" gaNum="041">|ο γαρ ζυγος μου χρηστος· και το φορτιον μου ελαφρον εστιν·
docID="20042" gaNum="042">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν·
docID="20043" gaNum="043">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20233" gaNum="0233">|ο γαρ ζυγος μου χ̅ς̅ και το φο̣ρ̣τιον μου ελαφρον εστη̣ν
docID="20281" gaNum="0281">|ο γαρ ζυγος μου χρηστος και το φορτιον μ̣[ου] [ελαφρον] εστιν·
docID="30001" gaNum="1">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30004" gaNum="4">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30013" gaNum="13">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30016" gaNum="16">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30018" gaNum="18">|ο γαρ ζυγος μου χρηστος· και το φορτιον μου ελαφρον εστιν·
docID="30022" gaNum="22">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30033" gaNum="33">|[ο] [γαρ] [ζυγος] [μου] [χρηστος] [και] [το] [φορτιον] [μου] ελαφρον εστιν
docID="30035" gaNum="35">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30038" gaNum="38">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30059" gaNum="59">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30061" gaNum="61">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30067" gaNum="67">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30118" gaNum="118">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30124" gaNum="124">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30130" gaNum="130">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30150" gaNum="150">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30157" gaNum="157">|ο γαρ ζυγος μου χρηστος εστι και το φορτιον μου ελαφρον
docID="30163" gaNum="163">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30174" gaNum="174">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30184" gaNum="184">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30191" gaNum="191">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30205" gaNum="205">|ο ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30209" gaNum="209">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30222" gaNum="222">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30230" gaNum="230">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30233" gaNum="233">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30273" gaNum="273">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30279" gaNum="279">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30295" gaNum="295">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30310" gaNum="310">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30333" gaNum="333">|ο γαρ ζυγος μου χρηστος εστι και το φορτιον μου ελαφρον
docID="30335" gaNum="335">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30346" gaNum="346">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30348" gaNum="348">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30372" gaNum="372">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30423" gaNum="423">|ο γαρ ζυγος μου χρηστος εστι και το φορτι μου ελαφρον
docID="30509" gaNum="509">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30517" gaNum="517">|ο γαρ ζυγος μου χρηστος και το φορτιον ελαφρον εστιν
docID="30543" gaNum="543">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30544" gaNum="544">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30555" gaNum="555">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30565" gaNum="565">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30579" gaNum="579">-firsthand-C|ο γαρ ζυγος μου χ̅ς̅ και το φορτιων μου ελαφρον εστιν|-firsthand|ο γαρ ζυγος μου ε και το φορτιων μου ελαφρον εστιν
docID="30700" gaNum="700">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30723" gaNum="723">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30735" gaNum="735">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30738" gaNum="738">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30740" gaNum="740">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30749" gaNum="749">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30788" gaNum="788">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30792" gaNum="792">|ο γαρ ζυγος μου χριστος και το φορτειον μου ελαφρον εστιν
docID="30826" gaNum="826">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30828" gaNum="828">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30829" gaNum="829">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30842" gaNum="842">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον
docID="30863" gaNum="863">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30892" gaNum="892">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30895" gaNum="895">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30930" gaNum="930">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30954" gaNum="954">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30983" gaNum="983">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31043" gaNum="1043">|ο γαρ ζυγο[ς] μου χρηστος και το φορτιον μου ελαφρον
docID="31047" gaNum="1047">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31063" gaNum="1063">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31093" gaNum="1093">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31110" gaNum="1110">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31190" gaNum="1190">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31192" gaNum="1192">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31194" gaNum="1194">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31273" gaNum="1273">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="31279" gaNum="1279">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31289" gaNum="1289">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31342" gaNum="1342">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31414" gaNum="1414">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31421" gaNum="1421">|ο γαρ ζυγος μου χρηστος [και] [το] φορτιον μου ελαφρον εστιν
docID="31424" gaNum="1424">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31446" gaNum="1446">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31451" gaNum="1451">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31455" gaNum="1455">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31502" gaNum="1502">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31528" gaNum="1528">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31534" gaNum="1534">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον
docID="31574" gaNum="1574">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31579" gaNum="1579">|ο γαρ ζυγος μου χρηστος και το φορτιον ελαφρον εστιν
docID="31582" gaNum="1582">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31604" gaNum="1604">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι
docID="31661" gaNum="1661">|ο γαρ ζυγος μου χρηστος εστι και το φορτιον μου ελαφρον εστιν
docID="31675" gaNum="1675">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31689" gaNum="1689">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31780" gaNum="1780">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31823" gaNum="1823">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="32193" gaNum="2193">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32586" gaNum="2586">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32589" gaNum="2589">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32597" gaNum="2597">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32676" gaNum="2676">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32680" gaNum="2680">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32726" gaNum="2726">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32737" gaNum="2737">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="32766" gaNum="2766">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="32786" gaNum="2786">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32831" gaNum="2831">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32886" gaNum="2886">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="40060" gaNum="L60">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστην
docID="40211" gaNum="L211">+Matt.11.30.P820.I1|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι|+Matt.11.30.P3930.I1|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="40387" gaNum="L387">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40547" gaNum="L547">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="40563" gaNum="L563">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40770" gaNum="L770">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40773" gaNum="L773">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40844" gaNum="L844">|[ο] [γα]ρ̣ ζ̣υγος μου χρησ̣[τος] κ̣αι το φορτιον̣ [μου] [ελ]α̣φ[ρ]ον εστιν
docID="40950" gaNum="L950">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="42211" gaNum="L2211" lang="g-arb">|ο γαρ ζυγος μου χρηστος και το φορτιων μου ελαφρον εσεστιν

Not only do we find quite a few variants, but I would dare to assert that these are dynamite, if not nuclear ones. Here is the concise list with dates to them:

docID="20017" Century=IX >|ο γαρ ζυγος μου χριστος· και το φορτιον μου ελαφρον εστιν·
docID="20019" Century=VIII >|ο γαρ ζυγος μου χριστος· και το φορτιον μου· ελαφρον εστιν·
docID="20233" Century=VIII >|ο γαρ ζυγος μου χ̅ς̅ και το φο̣ρ̣τιον μου ελαφρον εστη̣ν
docID="30013" Century=XIII >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30124" Century=XI >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30222" Century=XIV >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30295" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30579" Century=XIII >-firsthand-C|ο γαρ ζυγος μου χ̅ς̅ και το φορτιων μου ελαφρον εστιν|-firsthand|ο γαρ ζυγος μου ε και το φορτιων μου ελαφρον εστιν
docID="30792" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτειον μου ελαφρον εστιν
docID="30829" Century=XII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30895" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="31273" Century=1128 >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="31604" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι
docID="31823" Century=XV >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="32766" Century=XIII >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="40060" Century=1021 >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστην
docID="40211" Century=995/6 >+Matt.11.30.P820.I1|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι|+Matt.11.30.P3930.I1|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="40547" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="40950" Century=1289/90 >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν

As early as 8th CE do we see attempts to repurpose this quote, and to ALSO CHANGE THIS OCCURRENCE OF XRHSTOS to the new Xristos - preferably even as nomen sacrum.
Now what about the καινός? Evidently, that also stems from Chrestianity: ἡ καινὴ διαθήκη is what Luke manages to copy from *Ev, as the only one, and of the 14 gospel verses containing the word, 5 concern the parable of the wine and the patch. Surprisingly, the gospel-writers also apply it to the tomb, which use accounts for another 2 verses - and the remainder consists of try-outs of which Mark's 1:27 “Τί (What) ἐστιν (is) τοῦτο (this) διδαχὴ (teaching) καινή (new)? is a splendid example.
One won't have to go far in order to find comments to this word, and Klinghardt, Vinzent and BeDuhn are full of it: Marcion's new covenant. But where did this word come from?
Indirectly from Thomas, as elaborately explained in viewtopic.php?p=146579#p146579 and viewtopic.php?p=149266#p149266

Yet what is most important is that Thomas has an old patch on a new garment, which "Marcion" changes to a new patch on an old one: explicitly separating the new religion from the old Judaism, stating that is doesn't fit, will create a tear. *Ev changes the attribute of patch and garment, and thereby creates this enormously strong anti-Judaism. How do the canonicals deal with that? They mitigate it by swapping the order of wine and garment and change 'new patch' to 'unshrunk patch', and as the end is always what remains best in mind, they cheerily finish with "oh noes but new wine into new winekins!" and hope the best for it

It isn't until Paul after the gospels that the new words get repurposed: χρηστός suddenly gets sexy, and so does καινός. And so the letters are relatively full of these words, and tyhe gospels aren't - and once again it is blatantly evident that Paul is late, and somehow it just doesn't get through to some idiots' thick skulls (and that includes some of those three above, if not all) that it has been abundantly demonstrated that *Ev is not Luke condensed but vice versa, and the same will hold true for the alleged Apostolikon versus the letters.
Can we turn it around? The letters are full of χρηστός and καινός but the gospels aren't because they want to move away from that stuff?
Well, go ahead and be my guest
Last edited by mlinssen on Fri Mar 03, 2023 1:24 am, edited 1 time in total.
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Re: The newness of it all: καινός

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mlinssen wrote: Fri Mar 03, 2023 12:51 am Like Justin, some of the early Patristics are decisively Chrestian and treat Judaism not as roots to their new religion, nor even as a host from which the benign parasite sprang, but they merely juxtapose the new religion to the old
There was good reason to be juxtaposing:
MrMacSon wrote: Thu Mar 02, 2023 10:18 pm

David Balás sees a role in the process for pressures connected to the Jewish revolts, noting that Marcion’s decision to go to Rome was made at or shortly after the time of [the suppression of] the Bar Kokhba revolt and anti-Jewish imperial legislation. “Politically and socially,” he wrote, “Christians, especially Hellenistic Christians with no national or cultural roots in Judaism, found at this time association with Jewish history an embarrassing and dangerous liability”.67
  • 67 Balás, “Marcion Revisited,” 99. C-B Amphoux draws a similar connection between the Bar Kochba crisis and the emergence various alternative Christian schools in Rome, including Marcion’s, in “Les premières editions de Luc,” 83ff.

Jason BeDuhn's The First New Testament Canon: Marcion's Scriptural Canon, 2013, p.20:
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Re: The newness of it all: καινός

Post by mlinssen »

MrMacSon wrote: Fri Mar 03, 2023 1:05 am
mlinssen wrote: Fri Mar 03, 2023 12:51 am Like Justin, some of the early Patristics are decisively Chrestian and treat Judaism not as roots to their new religion, nor even as a host from which the benign parasite sprang, but they merely juxtapose the new religion to the old
There was good reason to be juxtaposing:
MrMacSon wrote: Thu Mar 02, 2023 10:18 pm

David Balás sees a role in the process for pressures connected to the Jewish revolts, noting that Marcion’s decision to go to Rome was made at or shortly after the time of [the suppression of] the Bar Kokhba revolt and anti-Jewish imperial legislation. “Politically and socially,” he wrote, “Christians, especially Hellenistic Christians with no national or cultural roots in Judaism, found at this time association with Jewish history an embarrassing and dangerous liability”.67
  • 67 Balás, “Marcion Revisited,” 99. C-B Amphoux draws a similar connection between the Bar Kochba crisis and the emergence various alternative Christian schools in Rome, including Marcion’s, in “Les premières editions de Luc,” 83ff.

Jason BeDuhn's The First New Testament Canon: Marcion's Scriptural Canon, 2013, p.20:
Sure Mac.
So Marcion creates his religion after Bar Kokhba, inspired by the actions taken in the aftermath of that? 135-140 CE, and while it was perfectly safe in Palestine after Bar Kokhba precisely because the Jews got kicked out, he moves to Rome instead?

Mansplain that to me please

And then follow up with a reason why, after all that, it suddenly got decided that Judaism was the sole roots to and womb of (or at the very least for) Christianity

:whistling:
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Re: The newness of it all: καινός

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mlinssen wrote: Fri Mar 03, 2023 12:51 am
It isn't until Paul that the new words get repurposed: χρηστός suddenly gets sexy, and so does καινός. And so the letters are relatively full of these words, and tyhe gospels aren't - and once again it is blatantly evident that Paul is late, and somehow it just doesn't get through to some idiots' thick skulls (and that includes some of those three above, if not all) that it has been abundantly demonstrated that *Ev is not Luke condensed but vice versa, and the same will hold true for the alleged Apostolikon versus the letters.
.
  • Why Paul [here] ??
ok: since edited thus
mlinssen wrote: Fri Mar 03, 2023 12:51 am It isn't until Paul after the gospels that the new words get repurposed: χρηστός suddenly gets sexy, and so does καινός ...
  • I kinda get this:
    mlinssen wrote: Fri Mar 03, 2023 12:51 am
    Now what about the καινός? ... ἡ καινὴ διαθήκη is what Luke manages to copy from *Ev, as the only one, and of the 14 gospel verses containing the word, 5 concern the parable of the wine and the patch. Surprisingly, the gospel-writers also apply it to the tomb, which use accounts for another 2 verses - and the remainder consists of try-outs of which Mark's 1:27 “Τί (What) ἐστιν (is) τοῦτο (this) διδαχὴ (teaching) καινή (new)? is a splendid example.

    One won't have to go far in order to find comments to this word, and Klinghardt, Vinzent and BeDuhn are full of it: Marcion's new covenant. But where did this word come from?

    Indirectly from Thomas, as elaborately explained in viewtopic.php?p=146579#p146579 and viewtopic.php?p=149266#p149266

    u]Yet what is most important is that Thomas has an old patch on a new garment, which "Marcion" changes to a new patch on an old one[/u]: explicitly separating the new religion from the old Judaism, stating that is doesn't fit, will create a tear. *Ev changes the attribute of patch and garment, and thereby creates this enormously strong anti-Judaism. How do the canonicals deal with that? They mitigate it by swapping the order of wine and garment and change 'new patch' to 'unshrunk patch', and as the end is always what remains best in mind, they cheerily finish with "oh noes but new wine into new winekins!" and hope the best for it
    .
And note this:
mlinssen wrote: Fri Mar 03, 2023 12:51 am
A search for 'new':


καινός

I. new, fresh, Lat. recens, novus, καινὰ καὶ παλαιὰ ἔργα Hdt.; καινοὺς λόγους φέρειν to bring news, Aesch.; λέγεταί τι καινόν; Dem.; ἐκ καινῆς (sc. ἀρχῆς) anew, afresh, Lat. de novo, Thuc.:—esp. of dramas produced for the first time, Aeschin., Dem.
II. newly-invented, new-fangled, novel, Eur., etc.; κ. θεοί strange gods, Plat.; καινά innovations, Xen.; οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων he introduced as little of anything new as others, id=Xen.; τὸ καινὸν τοῦ πολέμου the unforeseen turn which war often takes, Thuc.
III. κ. ἄνθρωπος = novus homo, Plut.

http://www.perseus.tufts.edu/hopper/tex ... Dkaino%2Fs




1Co 11:25 ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι τοῦτο ποιεῖτε ὁσάκις ἐὰν πίνητε εἰς τὴν ἐμὴν ἀνάμνησιν

2Co 3:6 ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης οὐ γράμματος ἀλλὰ πνεύματος τὸ γὰρ γράμμα ἀποκτέννει τὸ δὲ πνεῦμα ζῳοποιεῖ

2Co 5:17 ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν ἰδοὺ γέγονεν καινά

Eph 2:15 (MGNT 2:14) τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ (2:15) τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην


And appreciate we can't necessarily separate Paul out from the Gospels or even other canonical NT texts.


For posterity
mlinssen wrote: Fri Mar 03, 2023 12:51 am Matthew gives away a grand clue, perhaps: ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν - my yoke is Chrestos, a literal copy of Thomas 90, and an extremely un-Matthean closeness to Thomas.
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Re: The newness of it all: καινός

Post by MrMacSon »

mlinssen wrote: Fri Mar 03, 2023 1:11 am
MrMacSon wrote: Fri Mar 03, 2023 1:05 am
mlinssen wrote: Fri Mar 03, 2023 12:51 am Like Justin, some of the early Patristics are decisively Chrestian and treat Judaism not as roots to their new religion, nor even as a host from which the benign parasite sprang, but they merely juxtapose the new religion to the old
There was good reason to be juxtaposing:
MrMacSon wrote: Thu Mar 02, 2023 10:18 pm

David Balás sees a role in the process for pressures connected to the Jewish revolts, noting that Marcion’s decision to go to Rome was made at or shortly after the time of [the suppression of] the Bar Kokhba revolt and anti-Jewish imperial legislation. “Politically and socially,” he wrote, “Christians, especially Hellenistic Christians with no national or cultural roots in Judaism, found at this time association with Jewish history an embarrassing and dangerous liability”.67
  • 67 Balás, “Marcion Revisited,” 99. C-B Amphoux draws a similar connection between the Bar Kochba crisis and the emergence various alternative Christian schools in Rome, including Marcion’s, in “Les premières editions de Luc,” 83ff.

Jason BeDuhn's The First New Testament Canon: Marcion's Scriptural Canon, 2013, p.20:
Sure Mac.
So Marcion creates his religion after Bar Kokhba, inspired by the actions taken in the aftermath of that? 135-140 CE, and, while it was perfectly safe in Palestine after Bar Kokhba, precisely because the Jews got kicked out, he moves to Rome1 instead?

Mansplain that to me please

And then follow up with a reason why, after all that, it suddenly got decided that Judaism was the sole roots to and womb of (or at the very least for) Christianity2

:whistling:
  1. I don't think the moving to Rome thing was or is as big a thing as is made out
    .
  2. That's not my point. Or, more widely, my proposition or argument. I'm not going to 'reason' it
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Re: The newness of it all: καινός

Post by mlinssen »

MrMacSon wrote: Fri Mar 03, 2023 1:15 am
  • Why Paul [here] ??
My bad, I meant "everything but the gospels".
And we can perfectly split the entire NT into gospels, letters, and Acts: what came first, what came after, and what was needed to glue the two together

I mean how blatantly obvious must it be, really.
It is evident that Acts is extremely late, right?
What is the very topic of Acts, letters or gospels?
So what does Acts try to set straight, letters or gospels?
And if the letters had come prior to the gospels, why didn't the gospels fix the (support for the) letters?

Just as LukeMatthew is one large editorial to John and Mark, so is Acts one large editorial to the gospels and letters
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Re: The newness of it all: καινός

Post by mlinssen »

mlinssen wrote: Fri Mar 03, 2023 12:51 am
Indeed.
Like Justin, some of the early Patristics are decisively Chrestian and treat Judaism not as roots to their new religion, nor even as a host from which the benign parasite sprang, but they merely juxtapose the new religion to the old

A search for 'new':

καινός 1

I.new, fresh, Lat. recens, novus, καινὰ καὶ παλαιὰ ἔργα Hdt.; καινοὺς λόγους φέρειν to bring news, Aesch.; λέγεταί τι καινόν; Dem.; ἐκ καινῆς (sc. ἀρχῆς) anew, afresh, Lat. de novo, Thuc.:—esp. of dramas produced for the first time, Aeschin., Dem.
II.newly-invented, new-fangled, novel, Eur., etc.; κ. θεοί strange gods, Plat.; καινά innovations, Xen.; οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων he introduced as little of anything new as others, id=Xen.; τὸ καινὸν τοῦ πολέμου the unforeseen turn which war often takes, Thuc.
III.κ. ἄνθρωπος = novus homo, Plut.

http://www.perseus.tufts.edu/hopper/tex ... Dkaino%2Fs

Blue Letter Bible is your friend:

https://www.blueletterbible.org/search/ ... rimary_0_1

Mat 9:17 οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς εἰ δὲ μή γε ῥήγνυνται οἱ ἀσκοί καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς καὶ ἀμφότεροι συντηροῦνται
Mat 13:52 ὁ δὲ εἶπεν αὐτοῖς διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά
Mat 26:29 λέγω δὲ ὑμῖν οὐ μὴ πίω ἀπ᾽ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου
Mat 27:60 καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν
Mar 1:27 καὶ ἐθαμβήθησαν ἅπαντες ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας τί ἐστιν τοῦτο διδαχὴ καινὴ κατ᾽ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει καὶ ὑπακούουσιν αὐτῷ
Mar 2:21 οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν εἰ δὲ μή αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται
Mar 2:22 καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς εἰ δὲ μή ῥήξει ὁ οἶνος τοὺς ἀσκούς καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς
Mar 14:25 ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ
Mar 16:17 σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν γλώσσαις λαλήσουσιν καιναῖς
Luk 5:36 ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν εἰ δὲ μή γε καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ
Luk 5:38 ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον
Luk 22:20 καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον
Jhn 13:34 ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους
Jhn 19:41 ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος

Act 17:19 ἐπιλαβόμενοί τε αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον λέγοντες δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή
Act 17:21 Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον
Rom 6:4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν
Rom 7:6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντες ἐν ᾧ κατειχόμεθα ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος
1Co 11:25 ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι τοῦτο ποιεῖτε ὁσάκις ἐὰν πίνητε εἰς τὴν ἐμὴν ἀνάμνησιν
2Co 3:6 ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης οὐ γράμματος ἀλλὰ πνεύματος τὸ γὰρ γράμμα ἀποκτέννει τὸ δὲ πνεῦμα ζῳοποιεῖ
2Co 5:17 ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν ἰδοὺ γέγονεν καινά
Gal 6:15 οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία ἀλλὰ καινὴ κτίσις
Eph 2:15 (MGNT 2:14) τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ (2:15) τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην
Eph 4:24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας
Heb 8:8 μεμφόμενος γὰρ αὐτοὺς λέγει ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινήν
Heb 8:13 ἐν τῷ λέγειν καινὴν πεπαλαίωκεν τὴν πρώτην τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ
Heb 9:15 καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας
2Pe 3:13 καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν ἐν οἷς δικαιοσύνη κατοικεῖ
1Jo 2:7 ἀγαπητοί οὐκ ἐντολὴν καινὴν γράφω ὑμῖν ἀλλ᾽ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπ᾽ ἀρχῆς ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε
1Jo 2:8 πάλιν ἐντολὴν καινὴν γράφω ὑμῖν ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει
2Jo 1:5 καὶ νῦν ἐρωτῶ σε κυρία οὐχ ὡς ἐντολὴν καινὴν γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾽ ἀρχῆς ἵνα ἀγαπῶμεν ἀλλήλους
Rev 2:17 ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου καὶ δώσω αὐτῷ ψῆφον λευκὴν καὶ ἐπὶ τὴν ψῆφον ὄνομα καινὸν γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων
Rev 3:12 ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου τῆς καινῆς Ἰερουσαλήμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου καὶ τὸ ὄνομά μου τὸ καινόν
Rev 5:9 καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους
Rev 14:3 καὶ ᾄδουσιν ὡς ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες οἱ ἠγορασμένοι ἀπὸ τῆς γῆς
Rev 21:1 καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι
Rev 21:2 καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς
Rev 21:5 καὶ εἶπεν ὁ καθήμενος ἐπὶ τῷ θρόνῳ ἰδοὺ καινὰ ποιῶ πάντα καὶ λέγει γράψον ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν

14 verses in the gospels, 27 in the letters - this unequal division is similar to the use of χρηστός:

Matthew 11:30 χρηστὸς (is easy)
Luke 5:39 χρηστός (good)
Luke 6:35 χρηστός (kind)

Romans 2:4 χρηστότητος (kindness) & χρηστὸν (kindness)
Romas 3:12 χρηστότητα (good)
Romans 11:22 χρηστότητα (the kindness) & χρηστότης (kindness) & χρηστότητι (kindness)
Romans 16:18 χρηστολογίας (smooth talk) - and that's a negative connotation
1 Corinthians 13:4 χρηστεύεται (is kind)
1 Corinthians 15:33 χρηστὰ (good)
2 Corinthians 6:3 χρηστότητι (kindness)
Galatians 5:22 χρηστότης (kindness)
Ephesians 2:7 χρηστότητι (kindness)
Ephesians 4:32 χρηστοί (kind)
Colossians 3:12 χρηστότητα (kindness)
2 Timothy 2:21 εὔχρηστον (useful)
2 Timothy 4:11 εὔχρηστος (useful)
Titus 3:4 χρηστότης (kindness)
Philemon 1:10 ἄχρηστον (useless) & εὔχρηστον (useful)
1 Peter 2:3 χρηστὸς (is good)

If we keep in mind the "unchangeability" and "fixedness" of the texts that we have, which are full of inconsistencies, grammatical errors and hilariously fake and false "prophecies" sometimes even assigned to the wrong prophet, there are only two possibilities in this matter:

1. The texts that show an abundance of this word were written when this word was considered a hot topic, and
2. The texts that show a relative absence of this word were written when this word was "just a word"

Matthew gives away a grand clue, perhaps: ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν - my yoke is Chrestos, a literal copy of Thomas 90, and an extremely un-Matthean closeness to Thomas. As usual, NA28 doesn't notice any variants for Matthew here, but that concerns only the earliest MSS:

docID="10062" gaNum="P62">|και τ̣ο φορτιον μου ελα̣[φ][ρο]ν εστιν
docID="20001" gaNum="01">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν·
docID="20003" gaNum="03">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20004" gaNum="04">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν·
docID="20005" gaNum="05">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20017" gaNum="017">|ο γαρ ζυγος μου χριστος· και το φορτιον μου ελαφρον εστιν·
docID="20019" gaNum="019">|ο γαρ ζυγος μου χριστος· και το φορτιον μου· ελαφρον εστιν·
docID="20032" gaNum="032">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20038" gaNum="038">|ο γαρ ζυγος μου χρηστος· και το φορτιον μου ελαφρον εστιν·
docID="20041" gaNum="041">|ο γαρ ζυγος μου χρηστος· και το φορτιον μου ελαφρον εστιν·
docID="20042" gaNum="042">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν·
docID="20043" gaNum="043">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="20233" gaNum="0233">|ο γαρ ζυγος μου χ̅ς̅ και το φο̣ρ̣τιον μου ελαφρον εστη̣ν
docID="20281" gaNum="0281">|ο γαρ ζυγος μου χρηστος και το φορτιον μ̣[ου] [ελαφρον] εστιν·
docID="30001" gaNum="1">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30004" gaNum="4">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30013" gaNum="13">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30016" gaNum="16">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30018" gaNum="18">|ο γαρ ζυγος μου χρηστος· και το φορτιον μου ελαφρον εστιν·
docID="30022" gaNum="22">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30033" gaNum="33">|[ο] [γαρ] [ζυγος] [μου] [χρηστος] [και] [το] [φορτιον] [μου] ελαφρον εστιν
docID="30035" gaNum="35">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30038" gaNum="38">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30059" gaNum="59">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30061" gaNum="61">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30067" gaNum="67">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30118" gaNum="118">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30124" gaNum="124">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30130" gaNum="130">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30150" gaNum="150">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30157" gaNum="157">|ο γαρ ζυγος μου χρηστος εστι και το φορτιον μου ελαφρον
docID="30163" gaNum="163">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30174" gaNum="174">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30184" gaNum="184">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30191" gaNum="191">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30205" gaNum="205">|ο ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30209" gaNum="209">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30222" gaNum="222">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30230" gaNum="230">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30233" gaNum="233">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30273" gaNum="273">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30279" gaNum="279">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30295" gaNum="295">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30310" gaNum="310">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30333" gaNum="333">|ο γαρ ζυγος μου χρηστος εστι και το φορτιον μου ελαφρον
docID="30335" gaNum="335">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30346" gaNum="346">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30348" gaNum="348">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30372" gaNum="372">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30423" gaNum="423">|ο γαρ ζυγος μου χρηστος εστι και το φορτι μου ελαφρον
docID="30509" gaNum="509">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30517" gaNum="517">|ο γαρ ζυγος μου χρηστος και το φορτιον ελαφρον εστιν
docID="30543" gaNum="543">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30544" gaNum="544">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30555" gaNum="555">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30565" gaNum="565">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30579" gaNum="579">-firsthand-C|ο γαρ ζυγος μου χ̅ς̅ και το φορτιων μου ελαφρον εστιν|-firsthand|ο γαρ ζυγος μου ε και το φορτιων μου ελαφρον εστιν
docID="30700" gaNum="700">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30723" gaNum="723">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30735" gaNum="735">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30738" gaNum="738">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30740" gaNum="740">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30749" gaNum="749">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="30788" gaNum="788">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30792" gaNum="792">|ο γαρ ζυγος μου χριστος και το φορτειον μου ελαφρον εστιν
docID="30826" gaNum="826">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30828" gaNum="828">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30829" gaNum="829">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30842" gaNum="842">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον
docID="30863" gaNum="863">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30892" gaNum="892">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30895" gaNum="895">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30930" gaNum="930">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30954" gaNum="954">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="30983" gaNum="983">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31043" gaNum="1043">|ο γαρ ζυγο[ς] μου χρηστος και το φορτιον μου ελαφρον
docID="31047" gaNum="1047">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31063" gaNum="1063">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31093" gaNum="1093">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31110" gaNum="1110">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31190" gaNum="1190">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31192" gaNum="1192">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31194" gaNum="1194">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31273" gaNum="1273">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="31279" gaNum="1279">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31289" gaNum="1289">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31342" gaNum="1342">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31414" gaNum="1414">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31421" gaNum="1421">|ο γαρ ζυγος μου χρηστος [και] [το] φορτιον μου ελαφρον εστιν
docID="31424" gaNum="1424">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31446" gaNum="1446">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31451" gaNum="1451">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31455" gaNum="1455">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31502" gaNum="1502">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31528" gaNum="1528">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31534" gaNum="1534">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον
docID="31574" gaNum="1574">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31579" gaNum="1579">|ο γαρ ζυγος μου χρηστος και το φορτιον ελαφρον εστιν
docID="31582" gaNum="1582">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31604" gaNum="1604">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι
docID="31661" gaNum="1661">|ο γαρ ζυγος μου χρηστος εστι και το φορτιον μου ελαφρον εστιν
docID="31675" gaNum="1675">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="31689" gaNum="1689">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31780" gaNum="1780">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="31823" gaNum="1823">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="32193" gaNum="2193">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32586" gaNum="2586">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32589" gaNum="2589">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32597" gaNum="2597">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32676" gaNum="2676">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32680" gaNum="2680">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32726" gaNum="2726">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32737" gaNum="2737">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="32766" gaNum="2766">|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="32786" gaNum="2786">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32831" gaNum="2831">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="32886" gaNum="2886">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστι
docID="40060" gaNum="L60">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστην
docID="40211" gaNum="L211">+Matt.11.30.P820.I1|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι|+Matt.11.30.P3930.I1|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="40387" gaNum="L387">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40547" gaNum="L547">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="40563" gaNum="L563">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40770" gaNum="L770">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40773" gaNum="L773">|ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν
docID="40844" gaNum="L844">|[ο] [γα]ρ̣ ζ̣υγος μου χρησ̣[τος] κ̣αι το φορτιον̣ [μου] [ελ]α̣φ[ρ]ον εστιν
docID="40950" gaNum="L950">|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="42211" gaNum="L2211" lang="g-arb">|ο γαρ ζυγος μου χρηστος και το φορτιων μου ελαφρον εσεστιν

Not only do we find quite a few variants, but I would dare to assert that these are dynamite, if not nuclear ones. Here is the concise list with dates to them:

docID="20017" Century=IX >|ο γαρ ζυγος μου χριστος· και το φορτιον μου ελαφρον εστιν·
docID="20019" Century=VIII >|ο γαρ ζυγος μου χριστος· και το φορτιον μου· ελαφρον εστιν·
docID="20233" Century=VIII >|ο γαρ ζυγος μου χ̅ς̅ και το φο̣ρ̣τιον μου ελαφρον εστη̣ν
docID="30013" Century=XIII >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30124" Century=XI >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30222" Century=XIV >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="30295" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30579" Century=XIII >-firsthand-C|ο γαρ ζυγος μου χ̅ς̅ και το φορτιων μου ελαφρον εστιν|-firsthand|ο γαρ ζυγος μου ε και το φορτιων μου ελαφρον εστιν
docID="30792" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτειον μου ελαφρον εστιν
docID="30829" Century=XII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="30895" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="31273" Century=1128 >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="31604" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι
docID="31823" Century=XV >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="32766" Century=XIII >|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="40060" Century=1021 >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστην
docID="40211" Century=995/6 >+Matt.11.30.P820.I1|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστι|+Matt.11.30.P3930.I1|ο γαρ ζυγος μου χ̅ς̅ και το φορτιον μου ελαφρον εστιν
docID="40547" Century=XIII >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν
docID="40950" Century=1289/90 >|ο γαρ ζυγος μου χριστος και το φορτιον μου ελαφρον εστιν

As early as 8th CE do we see attempts to repurpose this quote, and to ALSO CHANGE THIS OCCURRENCE OF XRHSTOS to the new Xristos - preferably even as nomen sacrum.
Now what about the καινός? Evidently, that also stems from Chrestianity: ἡ καινὴ διαθήκη is what Luke manages to copy from *Ev, as the only one, and of the 14 gospel verses containing the word, 5 concern the parable of the wine and the patch. Surprisingly, the gospel-writers also apply it to the tomb, which use accounts for another 2 verses - and the remainder consists of try-outs of which Mark's 1:27 “Τί (What) ἐστιν (is) τοῦτο (this) διδαχὴ (teaching) καινή (new)? is a splendid example.
One won't have to go far in order to find comments to this word, and Klinghardt, Vinzent and BeDuhn are full of it: Marcion's new covenant. But where did this word come from?
Indirectly from Thomas, as elaborately explained in viewtopic.php?p=146579#p146579 and viewtopic.php?p=149266#p149266

Yet what is most important is that Thomas has an old patch on a new garment, which "Marcion" changes to a new patch on an old one: explicitly separating the new religion from the old Judaism, stating that is doesn't fit, will create a tear. *Ev changes the attribute of patch and garment, and thereby creates this enormously strong anti-Judaism. How do the canonicals deal with that? They mitigate it by swapping the order of wine and garment and change 'new patch' to 'unshrunk patch', and as the end is always what remains best in mind, they cheerily finish with "oh noes but new wine into new winekins!" and hope the best for it

It isn't until Paul after the gospels that the new words get repurposed: χρηστός suddenly gets sexy, and so does καινός. And so the letters are relatively full of these words, and tyhe gospels aren't - and once again it is blatantly evident that Paul is late, and somehow it just doesn't get through to some idiots' thick skulls (and that includes some of those three above, if not all) that it has been abundantly demonstrated that *Ev is not Luke condensed but vice versa, and the same will hold true for the alleged Apostolikon versus the letters.
Can we turn it around? The letters are full of χρηστός and καινός but the gospels aren't because they want to move away from that stuff?
Well, go ahead and be my guest
What I forgot to state: it is almost unavoidable that the parable of the wineskins is the pièce de résistance in *Ev and the very thing that led him not only to establish his "διαθήκη" but most importantly provided him with the unique word καινός for it, triggered by Thomas who has the unique ϣⲁⲉⲓ here.
And while Mark and Matthew both opt to replace that by "unshrunk", the Coptic has one and the same word for all of the Synoptics: ϣⲁⲓ

https://www.stepbible.org/?q=version=BS ... NTERLEAVED
lclapshaw
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Re: The newness of it all: καινός

Post by lclapshaw »

mlinssen wrote: Fri Mar 03, 2023 1:22 am
MrMacSon wrote: Fri Mar 03, 2023 1:15 am
  • Why Paul [here] ??
My bad, I meant "everything but the gospels".
And we can perfectly split the entire NT into gospels, letters, and Acts: what came first, what came after, and what was needed to glue the two together

I mean how blatantly obvious must it be, really.
It is evident that Acts is extremely late, right?
What is the very topic of Acts, letters or gospels?
So what does Acts try to set straight, letters or gospels?
And if the letters had come prior to the gospels, why didn't the gospels fix the (support for the) letters?

Just as LukeMatthew is one large editorial to John and Mark, so is Acts one large editorial to the gospels and letters
In the case of Paul (1 Corinthians at least) I suspect that Gospel material was added to the original material at a later date. In my latest experiment I am finding it helpful to separate 1 Cor into pre-Gospel and post Gospel sections to then try to isolate the different authors. A little less than half of 1 Cor seems to be pre-Gospel with the rest showing signs of being familiar with at least 1 Gospel story.

Hey! Thanks for the PM link BTW! :cheers:
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MrMacSon
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Re: The newness of it all: καινός

Post by MrMacSon »

mlinssen wrote: Fri Mar 03, 2023 10:03 am
What I forgot to state: it is almost unavoidable that the parable of the wineskins is the pièce de résistance in *Ev and the very thing that led him not only to establish his "διαθήκη" but most importantly provided him with the unique word καινός for it, triggered by Thomas who has the unique ϣⲁⲉⲓ here.
.
διαθήκη/diathéké = testament, covenant, and/or will https://biblehub.com/greek/1242.htm
  • I wonder if 'will', as in determination, has a meaningful role here (even if by way of double entendre).

    And many English translations of the likes of Hebrews 8:8 have covenant for διαθήκη/diathéké
FWIW
mlinssen wrote: Fri Mar 03, 2023 12:51 am

1Co 11:25 ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι τοῦτο ποιεῖτε ὁσάκις ἐὰν πίνητε εἰς τὴν ἐμὴν ἀνάμνησιν

2Co 3:6 ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης οὐ γράμματος ἀλλὰ πνεύματος τὸ γὰρ γράμμα ἀποκτέννει τὸ δὲ πνεῦμα ζῳοποιεῖ

2Co 5:17 ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν ἰδοὺ γέγονεν καινά

Gal 6:15 οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία ἀλλὰ καινὴ κτίσις [κτίσις = creation/created order/human authority]

Eph 2:15 (MGNT 2:14) τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ (2:15) τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην

Eph 4:24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας

Heb 8:8 ... ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινήν

Heb 9:15 καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβά

Luk 22:20 καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι λέγων τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον





In line with the tenet of the OP above, note that Hebrews is very Jewish - ie. it appeals to Jewish tenets or even to Jews - cf. other early Christian texts not being 'Jewish' ie. not using Jewish 'scriptures' or tropes

eg. Hebrews 8:8

Heb 8:8 ... ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινήν
Behold [the] days are coming, says [the] Lord, and I will ratify with the house of Israel and with the house of Judah, a covenant new



Also, re καινὸν ἄνθρωπον :

III. κ. ἄνθρωπος = novus homo [man], Plut[arch].

http://www.perseus.tufts.edu/hopper/tex ... Dkaino%2Fs
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