Luke-Paul-Mark-Matthew parallels with Thomas

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Luke-Paul-Mark-Matthew parallels with Thomas

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Looking for verbatim agreement as usual, I have selected a few from the list supplied by Guillaumont et al.
Secondary literature is https://www.academia.edu/41380594/Paul_ ... _Parallels

Guillaumont et al 1959

SCRIPTURAL PARALLELS AND ECHOES

Log. 1, pl. 80, 12-14: cf. Jn. viii, 51 and 52.
Log. 2, pl. 80, 14-16: cf., in one sense, Mt. vii, 7-8 = Lk. xi,9-10.
Log. 3, pl. 80, 19-24: cf., in one sense, Deut. xxx,11-14 and Rom. x, 6-8; pl. 80, 25: Lk. xvii, 21b.
Log. 4, pl. 81, 6-8: cf., in one sense, Mt. xi, 25 = Lk. x, 21; pl. 81, 9-10: Mt. xix, 30 et xx, 16 = Mk. x, 31 = Lk. xii, 30.
Log. 5, pl. 81, 13: Lk. viii, 17 (= Mk. iv, 22); cf. Mt. x, 26 = Lk. xii, 2.
Log. 6, pl. 81, 15-18: cf. Mt. vi, 1-18; pl. 81, 18: cf. Eph. iv, 25 and Col. iii, 9; pl. 81, 19: cf., in one sense, Mt. vii, 12 = Lk. vi, 31; pl. 81, 21-23: Mt. x, 26 = Lk. xii, 2 (cf. Mk. iv, 22 = Lk. viii, 17).
Log. 8, pl. 81, 29-p1. 82, 2: cf. Mt. xiii, 47-50; pl. 82, 2-3: Mt. xi, 15, xiii, 9 and 43 ; Mk. iv, 9 and 23, vii, 16; Lk. viii, 8, xiv, 35; Rev. ii, 7, xiii, 9.
Log. 9, pl. 82, 3-13 : Mt. xiii, 3-9 = Mk. iv, 3-9 = Lk. viii, 5-8.
Log. 10, pl. 82, 14-16: cf. Lk. xii, 49.
Log. 11, pl. 82, 16-17: cf. Mt. xxiv, 35 = Mk. xiii, 31 = Lk. xxi, 33; Mt. v, 18 = Lk. xvi, 17 ; I Cor. vii, 31; I Jn. ii, 17.
Log. 12, pl. 82, 26-27: cf., perhaps, Mt. xviii, 1 = Mk. ix, 34 = Lk. ix, 46.
Log. 13, pl. 82, 30-pl. 83, 4: cf., in one sense, Mt. xvi, 13-16 = Mk. viii, 27-30 = Lk. ix, 18-21; pl. 83, 5: cf. Mt. xxiii, 8 and, perhaps, Jn. xv, 15; pl. 83, 6: cf. Jn. iv, 10-14; pl. 83, 7: cf. Lk. ix, 10; pl. 83, 12-13: cf. Jn. viii, 59 and x, 31.
Log. 14, pl. 83, 19-23 : Lk. x, 8-9 (cf. Mt. x, 8; I Cor. x, 27) ; pl. 83, 24-27: Mt. xv, 11 = Mk. vii, 15.
Log. 16, pl. 83, 31- pl. 84, 3: Lk. xii, 49 and 51-53; cf. Mt. x, 34-36.
Log. 17, pl. 84, 5-9: cf. I Cor. ii, 9 (quoting Is. lxiv, 3).
Log. 19, pl. 84, 19: cf., perhaps, Jn. xiii, 35 and xv, 8; pl. 84,20-21: cf., perhaps, Mt. iii, 9 = Lk. iii, 8 or Mt. iv, 3 = Lk. iv, 3; pl. 84, 21-25: cf., in one sense, Rev. ii, 7.
Log. 20, pl. 84, 26-33 : Mk. iv, 30-32; cf. Mt. xiii, 31-32 and Lk. xiii, 18-19.
Log. 21, pl. 85, 4-5: cf., perhaps, ii Cor. v, 3; pl. 85, 7-14: Mt. xxiv, 43-44 = Lk. xii, 39-40 (cf. Mt. vi, 19-20); pl. 85, 10: cf. Mt. xii, 29 = Mk. iii, 27 = Lk. xi, 21-22; pl. 85, 11-12: Lk. xii, 35 and 37 (cf. Mt. xxv, 13); pl. 85, 17-18: cf. Mk. iv, 29 Joel iii, 13); pl. 85, 19: Mt. xi, 15, xiii, 9 and 43; Mk. iv, 9 and 23, vii, 16; Lk. viii, 8, xiv, 35; Rev. ii, 7, xiii, 9.
Log. 22, pl. 85, 20-22: Mt. xviii, 1-3 (cf. Mk. ix, 36 and Lk. rx, 47-48); compare also Mt. xix, 13-15 = Mk. x, 13-15 = Lk. xviii, 15-17; pl. 85, 28-31: cf. Gal. iii, 28, Eph. ii, 14-16.
Log. 23, pl. 86, 1-2: cf. Mt. xxii, 14; Jn. vi, 70, xiii, 18, xv, 16 and 19.
Log. 24, pl. 86, 4-6: cf., perhaps, Jn. xiv, 4-5; pl. 86, 6-7: Mt. xi, 15, xiii, 9 and 43; Mk. iv, 9 and 23, vii, 16; Lk. viii, 8, xiv, 35; Rev. ii, 7, xiii, 9; pl. 86, 7-10: compare, perhaps, Mt. vi, 22-23 = Lk. xi, 34-35.
Log. 25, pl. 86, 10-11: Mt. xix, 19b and xxii, 39 = Mk. xii, 31 = Lk. x, 27 (= Lev. xix, 18, quoted also by Jam. ii, 8); pl. 86, 12: cf. Deut. xxxii, 10, Ps. xvii, 8, Prov. vii, 2, Eccles. xvii, 22.
Log. 26, pl. 86, 12-17: Mt. vii, 3-5 = Lk. vi, 41-42.
Log. 27, pl. 86, 18-19: cf., perhaps, Mt. vi, 33 = Lk. xii, 31; pl. 86, 20: cf. Jn. xiv, 9 and Mt. v, 8.
Log. 28, pl. 86, 22: cf. I Tim. iii, 16.
Log. 30, pl. 87, 3-5: cf. Mt. xviii, 20.
Log. 31, pl. 87, 5-7: Mt. xiii, 57 = Mk. vi, 4; Lk. iv, 23-24; Jn. iv, 44.
Log. 32, pl. 87, 8-10: Mt. v, 14b; cf. Mt. vii, 24-25 and Is. ii, 2.
Log. 33, pl. 87, 10-13: Mt. x, 27 = Lk. xii, 3; pl. 87, 13-17: Mk. iv, 21 = Lk. viii, 16; Mt. v, 15 = Lk. xi, 33.
Log. 34, pl. 87, 18-20: Mt. xv, 14, Lk. vi, 39.
Log. 35, pl. 87, 20-24: Mt. xii, 29 = Mk. iii, 27; cf. Lk. xi, 21-22.
Log. 36, pl. 87, 24-27: Mt. vi, 25 = Lk. xii, 22; cf. Mt. vi, 31 = Lk. xii, 29.
Log. 37, pl. 87, 27-29: cf. Jn. xiv, 22 and I Jn. iii, 2; pl. 87, 30-31: cf., in one sense, Gen. ii, 25 and iii, 7; pl. 88, 1: cf. Mt. xvi, 16.
Log. 38, pl. 88, 2-5: cf., perhaps, Mt. xiii, 17 = Lk. x, 24; pl. 88, 5-6: cf. Mt. ix, 15, Mk. ii, 20, Lk. v, 35 and xxi, 6; pl. 88, 6-7: cf. Jn. vii, 33-34 and 36.
Log. 39, pl. 88, 7-11: Mt. xxiii, 13 = Lk. xi, 52; pl. 88, 11-13: Mt. x, 16.
Log. 40, pl. 88, 13-16: cf. Mt. xv, 13 and Jn. xv, 1-10.
Log. 41, pl. 88, 16-18: Mt. xiii, 12 = Mk. iv, 25 = Lk. viii, 18; cf. Mt. xxv, 29 = Lk. xix, 26.
Log. 43, pl. 88, 20-22: cf. Jn. xiv, 8-11; pl. 88, 24-26 : cf. Mt. xii, 33 = Lk. vi, 43-44; Mt. vii, 17-20.
Log. 44, pl. 88, 26-32: Mt. xii, 31-32 = Mk. iii, 28-29 = Lk. xii, 10.
Log. 45, pl. 88, 31-pl. 89, 5: Lk. vi, 44-45 = Mt. vii, 16 + xii, 35 + xii, 34.
Log. 46, pl. 89, 6-12: Mt. xi, 11 = Lk. vii, 28.
Log. 47, pl. 89, 14-17: Mt. vi, 24 = Lk. xvi, 13; pl. 89, 17-19: Lk. v, 39; pl. 89, 19-23: Mt. ix, 16-17 = Mk. ii, 21-22 = Lk. v, 36-38.
Log. 48, pl. 89, 24-25: Mt. xviii, 19 (cf., perhaps Mt. xii, 25 = Mk. iii, 25); pl. 89, 25-27: Mt. xvii, 20 (cf. Mt. xxi, 21 = Mk. xi, 22-23). Cf. I Cor. xiii, 2.
Log. 50, pl. 90, 3: cf. Lk. xvi, 8, Jn. xii, 36, Eph. v, 8, I Thess. v, 5; pl. 90, 4: cf. Jn. vi, 57, Rom. ix, 26.
Log. 51, pl. 90, 11: cf., in one sense, Mt. xvii, 11-12, or Jn. v, 25.
Log. 52, pl. 90, 12-18: cf., in one sense, Jn. v, 39-40 and viii, 53; moreover, Lk. xxiv, 5 and Mt. viii, 22 = Lk. ix, 60.
Log. 53, p1. 90, 19 : cf. Rom. ii, 25 and iii, 1; pl. 90, 22: cf. Rom. ii, 29.
Log. 54, pl. 90, 23-24: Mt. v, 3 = Lk. vi, 20.
Log. 55, pl. 90, 25-29 : Mt. x, 37-38 = Lk. xiv, 26-27 ; cf. Mt. xvi, 24 = Mk. viii, 34 = Lk. ix, 23.
Log. 56, pl. 90, 32: cf. Heb. xi, 38.
Log. 57, pl. 90, 33-pl. 91, 7: Mt. xiii, 24-30.
Log. 58, pl. 91, 8-9: cf., in one sense, Jam. i, 12 and I Pet. iii, 14.
Log. 61, pl. 91, 23-25: Lk. xvii, 34 (cf. Mt. xxiv, 40-41); pl. 91, 29-30: cf. Mt. xi, 27 = Lk. x, 22, Jn. vi, 37 and 39, xvii, 2, 6 and 9; Lk. ii, 49.
Log. 62, pl. 92, 1-2: Mt. vi, 3.
Log. 63, p1.92,3-9: Lk. xii, 16-21; pl. 92, 9-10: Mt. xi, 15, xiii, 9 and 43 ; Mk. iv, 9 and 23, vii, 16; Lk. viii, 8, xiv, 35; Rev. ii, 7, xiii, 9.
Log. 64, pl. 92, 10-35: Lk. xiv, 16-24 = Mt. xxii, 2-10.
Log. 65, pl. 93, 1-15: Mt. xxi, 33-41 = Mk. xii, 1-8 = Lk. xx, 9-16; pl. 93, 16: Mt. xi, 15, xiii, 9 and 43; Mk. iv, 9 and 23, vii, 16; Lk. viii, 8, xiv, 35; Rev. ii, 7, xiii, 9.
Log. 66, pl. 93, 16-19: Mt. xxi, 42 (= Ps. cxvii, 22) = Mk. xii, 10 = Lk. xx, 17 ; cf. also I Pet. ii, 4-6.
Log. 67, pl. 93, 19-20: cf. Mt. xvi, 26 = Mk. viii, 36 = Lk. ix, 25.
Log. 68, pl. 93, 21-22: cf. Mt. v, 11 = Lk. vi, 22.
Log. 69, pl. 93, 25: cf. Mt. v, 10; pl. 93, 27 : cf. Mt. xxii, 16, Jn. iv, 23 and 24, xvii, 17 and 19, etc. ; pl. 93, 28: cf. Mt. v, 6 = Lk. vi, 21.
Log. 71, pl. 93, 34-35: cf., in one sense, Mt. xxvi, 61 (and xxvii, 40) Mk. xiv, 58 ; Jn. ii, 19; Acts vi, 14.
Log. 72, pl. 94, 1-6: Lk. xii, 13-14.
Log. 73, pl. 94, 6-9: Mt. ix, 37-38 = Lk. x, 2.
Log. 75, pl. 94, 11-13: cf., perhaps, Mt. xxii, 10-14, ix, 15 (= Mk. ii, 19 = Lk. v, 34; cf. Jn. iii, 29) and xxv, 10.
Log. 76, pl. 94, 14-19: Mt. xiii, 45-46; pl. 94, 19-20: cf. Mt. xiii, 44; pl. 94, 19-22: Mt. vi, 19-20 = Lk. xii, 33.
Log. 77, pl. 94, 23: cf. Jn. viii, 12; pl. 94, 25-26: cf. Rom. xi, 36, and I Cor. viii, 6.
Log. 78, pl. 94, 28-pl. 95, 2: Mt. xi, 7-8 = Lk. vii, 24-25; pl. 94, 32: Rev. vi, 15 (cf. Ps. ii, 2, Is. xxiv, 21) and Mt. xx, 25.
61
Log. 79, p1. 95, 3-8: Lk. xi, 27-28; pl. 95, 9-12: Lk. xxiii, 29. Cf. also Mt. xxiv, 19 = Mk. xiii, 17 = Lk. xxi, 23.
Log. 81, pl. 95, 15-16: cf. I Cor. iv, 8.
Log. 82, pl. 95, 17-19: cf., in one sense, Mk. xii, 34.
Log. 86, pl. 95, 34-pl. 96, 4: Mt. viii, 20 = Lk. ix, 58.
Log. 88, pl. 96, 7-9: cf. Mt. xvi, 27 = Mk. viii, 38b = Lk. ix, 26b.
Log. 89, p1. 96, 13-16: Mt. xxiii, 26 = Lk. xi, 39-40.
Log. 90, pl. 96, 17-19: Mt. xi, 28-30.
Log. 91, pl. 96, 21: cf. Jn. vi, 30; p1. 96, 22-25: Lk. xii, 56 = Mt. xvi, 3.
Log. 92, p1. 96, 26: cf., in one sense, Mt. vii, 7-8 = Lk. xi, 9-10.
Log. 93, pl. 96, 30-33: Mt. vii, 6.
Log. 94, pl. 96, 33-34: Mt. vii, 8 = Lk. xi, 10.
Log. 95, pl. 96, 35-pl. 97, 2: Lk. vi, 34-35 (cf. vi, 30 and Mt. v, 42).
Log. 96, pl. 97, 2-5 : Mt. xiii, 33 = Lk. xiii, 20-21; pl. 97, 6: Mt. xi, 15, xiii, 9 and 43; Mk. iv, 9 and 23, vii, 16; Lk. viii, 8, xiv, 35; Rev. ii, 7, xiii, 9.
Log. 99, pl. 97, 21-26: Mt. xii, 47-50 = Mk. iii, 32-35 = Lk. viii, 20-21.
Log. 100, pl. 97, 27-30: Mt. xxii, 16-21 = Mk. xii, 13-17 = Lk. xx, 21-25.
Log. 101, pl. 97, 32-33: Mt. x, 37 = Lk. xiv, 26; cf. Mt. xix, 29 = Mk. x, 29 = Lk. xviii, 29b.
Log. 102, pl. 98, 2: cf. Lk. xi, 42 and 43, Mt. xxiii, 13, 14, 15, 23, 25, 27 and 29.
Log. 103, pl. 98, 6-8: cf. Mt. xxiv, 43 = Lk. xii, 39; pl. 98, 9-10: cf. Lk. xii, 35.
Log. 104, pl. 98, 10-16: Mt. ix, 14-15 = Mk. ii, 18-20 = Lk. v, 33-35.
Log. 105, pl. 98, 17-18: cf., perhaps, Jn. viii, 41.
Log. 107, pl. 98, 22-27: Mt. xviii, 12-13 = Lk. xv, 3-6.
Log. 108, pl. 98, 28-29: cf., in one sense, Jn. vii, 37.
Log. 109, pl. 98, 31-pl. 99, 3: cf. Mt. xiii, 44.
Log. 111, pl. 99, 6: cf. Is. xxxiv, 4, Heb. I, 12, Rev. vi, 14.
Log. 113, pl. 99, 12-18: Lk. xvii, 20-21; cf., perhaps, Mt. xxiv, 23 and Jn. i, 26.

I'm sticking to the order of Luke, Mark, Paul and Matthew

Paying taxes: Romans 13:7

Luke 20:22 ἔξεστιν (Is it lawful) ἡμᾶς (for us) Καίσαρι (to Caesar) φόρον (tribute) δοῦναι (to give), ἢ (or) οὔ (not)?”
23 Κατανοήσας (Having perceived) δὲ (however) αὐτῶν (of them) τὴν (the) πανουργίαν (craftiness), εἶπεν (He said) πρὸς (to) αὐτούς (them),
24 “Δείξατέ (Show) μοι (Me) δηνάριον (a denarius). b τίνος (Of whom) ἔχει (has it) εἰκόνα (the image) καὶ (and) ἐπιγραφήν (inscription)?” Οἱ (-) δὲ (And) εἶπαν (they said), “Καίσαρος (Caesar’s).”
25 Ὁ (-) δὲ (And) εἶπεν (He said) πρὸς (to) αὐτούς (them), “Τοίνυν (Therefore) ἀπόδοτε (give back) τὰ (the things) Καίσαρος (of Caesar) Καίσαρι (to Caesar), καὶ (and) τὰ (the things) τοῦ (-) Θεοῦ (of God) τῷ (-) Θεῷ (to God).”

Romans 13: 7 ἀπόδοτε (Render) πᾶσιν (to all) τὰς (their) ὀφειλάς (dues), τῷ (to whom) τὸν (the) φόρον (tax), τὸν (the) φόρον (tax); τῷ (to whom) τὸ (the) τέλος (revenue), τὸ (the) τέλος (revenue); τῷ (to whom) τὸν (the) φόβον (respect), τὸν (the) φόβον (respect); τῷ (to whom) τὴν (the) τιμὴν (honor), τὴν (the) τιμήν (honor).

Mark 12:14 καὶ (And) ἐλθόντες (having come), λέγουσιν (they say) αὐτῷ (to Him), “Διδάσκαλε (Teacher), οἴδαμεν (we know) ὅτι (that) ἀληθὴς (true) εἶ (You are), καὶ (and) οὐ (not) μέλει (there is care) σοι (to You) περὶ (about) οὐδενός (no one); οὐ (not) γὰρ (for) βλέπεις (You look) εἰς (on the) πρόσωπον (appearance) ἀνθρώπων (of men), ἀλλ’ (but) ἐπ’ (on the basis of) ἀληθείας (the truth) τὴν (the) ὁδὸν (way) τοῦ (-) Θεοῦ (of God) διδάσκεις (teach). ἔξεστιν (Is it lawful) δοῦναι (to give) κῆνσον (tribute) Καίσαρι (to Caesar) ἢ (or) οὔ (not)? δῶμεν (Should we pay) ἢ (or) μὴ (not) δῶμεν (pay)?”
15 Ὁ (-) δὲ (And) εἰδὼς (knowing) αὐτῶν (of them) τὴν (the) ὑπόκρισιν (hypocrisy), εἶπεν (He said) αὐτοῖς (to them), “Τί (Why) με (Me) πειράζετε (do you test)? φέρετέ (Bring) μοι (Me) δηνάριον (a denarius), b ἵνα (that) ἴδω (I might see it).”
16 οἱ (-) δὲ (And) ἤνεγκαν (they brought it). καὶ (And) λέγει (He says) αὐτοῖς (to them), “Τίνος (Whose is) ἡ (the) εἰκὼν (likeness) αὕτη (this), καὶ (and) ἡ (the) ἐπιγραφή (inscription)?” Οἱ (-) δὲ (And) εἶπαν (they said) αὐτῷ (to Him), “Καίσαρος (Caesar’s).”
17 Ὁ (-) δὲ (And) Ἰησοῦς (Jesus) εἶπεν (said) αὐτοῖς (to them), “Τὰ (The things) Καίσαρος (of Caesar), ἀπόδοτε (give back) Καίσαρι (to Caesar), καὶ (and) τὰ (the things) τοῦ (-) Θεοῦ (of God), τῷ (-) Θεῷ (to God).”

Matthew 22:17 εἰπὸν (Tell) οὖν (therefore) ἡμῖν (us) τί (what) σοι (You) δοκεῖ (think)? ἔξεστιν (Is it lawful) δοῦναι (to give) κῆνσον (tribute) Καίσαρι (to Caesar), ἢ (or) οὔ (not)?”
18 Γνοὺς (Having known) δὲ (however) ὁ (-) Ἰησοῦς (Jesus) τὴν (the) πονηρίαν (malice) αὐτῶν (of them), εἶπεν (He said), “Τί (Why) με (Me) πειράζετε (do you test), ὑποκριταί (hypocrites)?
19 ἐπιδείξατέ (Show) μοι (Me) τὸ (the) νόμισμα (coin) τοῦ (of the) κήνσου (tribute).” Οἱ (-) δὲ (And) προσήνεγκαν (they presented) αὐτῷ (to Him) δηνάριον (a denarius).
20 Καὶ (And) λέγει (He says) αὐτοῖς (to them), “Τίνος (Whose is) ἡ (the) εἰκὼν (likeness) αὕτη (this)? καὶ (And) ἡ (whose) ἐπιγραφή (inscription)?”
21 Λέγουσιν (They say) ‹αὐτῷ› (to Him) “Καίσαρος (Caesar’s).” Τότε (Then) λέγει (He says) αὐτοῖς (to them), “Ἀπόδοτε (Give back) οὖν (therefore) τὰ (the things) Καίσαρος (of Caesar) Καίσαρι (to Caesar), καὶ (and) τὰ (the things) τοῦ (-) Θεοῦ (of God) τῷ (-) Θεῷ (to God).”

Read up on your Roman taxes: https://www.academia.edu/2587364/The_In ... Sestertius

φόρος is the more common word for tax in general, whereas κῆνσος is the obvious Roman loanword for census, a special type of tax.
So Paul follows Luke where Mark gets specific and is followed by Matthew. Thomas?

100. did they show IS [dop] a(n) gold and said they to he : they-who be-valuing [dop] Caesar they demand of we [dop] the(PL) tax said he to they : give those-of Caesar to Caesar give those-of the god to the god and he-who mine is give! you(PL) to I he

No Greek loanword, just the native Coptic ϣⲱⲙ (homonym for 'summer', by the way). Evident parallel with the Synoptics, likely precedes them because a gold (coin) can only be symbolic given its high likelihood of being an aureus, which was worth as much as 25 denarius. Obviously it would be more likely for the Synoptics to replace this high value by a more acceptable one. By the late Roman Republic and early Roman Empire (c. 27 BC), a common soldier or unskilled laborer would be paid 1 denarius/day (with no tax deductions)

Circumcision

Romans 2:28 Οὐ (Not) γὰρ (for) ὁ (the one) ἐν (on) τῷ (the) φανερῷ (outward) Ἰουδαῖός (a Jew) ἐστιν (is); οὐδὲ (neither) ἡ (the one) ἐν (outwardly), τῷ (the) φανερῷ (outward) ἐν (in) σαρκὶ (flesh), περιτομή (is circumcision);
29 ἀλλ’ (but) ὁ (he who is) ἐν (on) τῷ (the) κρυπτῷ (inward) Ἰουδαῖος (a Jew is one); καὶ (and) περιτομὴ (circumcision is) καρδίας (of heart), ἐν (in) πνεύματι (spirit), οὐ (not) γράμματι (in letter); οὗ (of whom) ὁ (the) ἔπαινος (praise) οὐκ (is not) ἐξ (of) ἀνθρώπων (men), ἀλλ’ (but) ἐκ (of) τοῦ (-) Θεοῦ (God).
Romans 3:1 Τί (What) οὖν (then is) τὸ (the) περισσὸν (superiority) τοῦ (of the) Ἰουδαίου (Jew)? ἢ (Or) τίς (what is) ἡ (the) ὠφέλεια (benefit) τῆς (of the) περιτομῆς (circumcision)?

φανερός is an adjective, and means 'visible, manifest'.
κρυπτός also is an adjective, and means 'hidden' - and both are hardcore Thomasine words

ὠφέλεια is the linking pin:

53. His Disciples said to him: does the circumcision make be Useful (ⲱⲫⲉⲗⲉⲓ) Or no? He said to them: were he make be Useful (ⲱⲫⲉⲗⲉⲓ), their father would beget them from their mother circumcised; Rather the true circumcision in Spirit did he find all usefulness (ϩⲏⲩ).

As usual we find Thomas combining Greek loanword and native Coptic in one and the same logion so it becomes clear what their definitions are; Greek always has a higher metaphysical meaning - and this magnificently sarcastic logion makes clear that the sheeple, circumcised in spirit, indeed have become very useful to religious institutes.
No parallels to anything but Thomas and Paul

Blind guide

Luke 6:39 Εἶπεν (He spoke) δὲ (then) καὶ (also) παραβολὴν (a parable) αὐτοῖς (to them), “Μήτι (Not) δύναται (is able) τυφλὸς (a blind man), τυφλὸν (a blind man) ὁδηγεῖν (to lead)? οὐχὶ (Not) ἀμφότεροι (both) εἰς (into) βόθυνον (a pit) ἐμπεσοῦνται (will fall)?

Romans 2:19 πέποιθάς (are persuaded that) τε (then) σεαυτὸν (you yourself) ὁδηγὸν (a guide) εἶναι (are), τυφλῶν (of the blind), φῶς (a light) τῶν (to those) ἐν (in) σκότει (darkness),

Matthew 15:14 ἄφετε (Leave) αὐτούς (them)! τυφλοί (Blind) εἰσιν (they are) ὁδηγοί (guides) τυφλῶν (of the blind). d τυφλὸς (Blind) δὲ (now) τυφλὸν (blind) ἐὰν (if) ὁδηγῇ (they lead), ἀμφότεροι (both) εἰς (into) βόθυνον (a pit) πεσοῦνται (will fall).”

Evidently the verb ὁδηγέω is better translated with 'to guide' than 'to lead', but hey

34. IS said: if a blind person should go before a blind person, habitually they fall both together downward to a pit.

No Greek in Thomas, just native Coptic. Paul again uses fairly gnostic words next to these, "light and darkness"

Food

Romans 14:14 Οἶδα (I know) καὶ (and) πέπεισμαι (I am persuaded) ἐν (in the) Κυρίῳ (Lord) Ἰησοῦ (Jesus) ὅτι (that) οὐδὲν (nothing is) κοινὸν (unclean) δι’ (of) ἑαυτοῦ (itself); εἰ (if) μὴ (not) τῷ (to him) λογιζομένῳ (reckoning) τι (anything) κοινὸν (unclean) εἶναι (to be), ἐκείνῳ (to that one) κοινόν (unclean it is).

Mark 7:15 οὐδέν (Nothing) ἐστιν (there is) ἔξωθεν (from outside) τοῦ (the) ἀνθρώπου (man) εἰσπορευόμενον (entering) εἰς (into) αὐτὸν (him), ὃ (which) δύναται (is able) κοινῶσαι (to defile) αὐτόν (him); ἀλλὰ (but) τὰ (the things) ἐκ (out of) τοῦ (the) ἀνθρώπου (man) ἐκπορευόμενά (proceeding) ἐστιν (are) τὰ (the things) κοινοῦντα (defiling) τὸν (the) ἄνθρωπον (man).”

Matthew 15:11 οὐ (Not) τὸ (what) εἰσερχόμενον (is entering) εἰς (into) τὸ (the) στόμα (mouth) κοινοῖ (defiles) τὸν (the) ἄνθρωπον (man); ἀλλὰ (but) τὸ (that) ἐκπορευόμενον (going forth) ἐκ (out of) τοῦ (the) στόματος (mouth), τοῦτο (this) κοινοῖ (defiles) τὸν (the) ἄνθρωπον (man).”

Acts 10:14 Ὁ (-) δὲ (And) Πέτρος (Peter) εἶπεν (said), “Μηδαμῶς (In no way), Κύριε (Lord); ὅτι (for) οὐδέποτε (never) ἔφαγον (have I eaten) πᾶν (anything) κοινὸν (common) καὶ (or) ἀκάθαρτον (unclean).”
15 Καὶ (And) φωνὴ (a voice) πάλιν (came again) ἐκ (for) δευτέρου (the second time) πρὸς (to) αὐτόν (him): “Ἃ (What) ὁ (-) Θεὸς (God) ἐκαθάρισεν (has cleansed), σὺ (you) μὴ (not) κοίνου (call common).”

A surprise with Acts there! And no surprise with the crooked NT translations where κοίνος suddenly no longer means 'defiling, unclean' when ἀκάθαρτος enters the stage - where the noun is correct, and κοινόω indeed DOES MEAN 'to make common', and ἀ-κάθαρτος really means un-cleansed

14. IS said to them: if you should Fast, you will beget to you a sin; and if you should pray, they will Condemn you; and if you should give Alms, you will make be a Bad one of your Spirits. And if you should go inward to a certain earth and you walk in the Lands, if they should Accept you; he who they will place him at you: eat him. They who are sick of their heart/mind, Heal them. He who will go Indeed inward in your mouth he will defile (ϫⲱϩⲙ̅) you not, Rather he who is coming from your mouth; he is he who will defile (ϫⲱϩⲙ̅) you

No Greek, just native Coptic for this specific word. Evidently, all of the NT is linked with this odd word

Innocent and wise

Romans 16:19 Ἡ (The) γὰρ (for) ὑμῶν (of you) ὑπακοὴ (obedience), εἰς (to) πάντας (all) ἀφίκετο (has reached). ἐφ’ (Over) ὑμῖν (you), οὖν (therefore) χαίρω (I rejoice); θέλω (I wish) δὲ (however) ὑμᾶς (you) σοφοὺς (wise) εἶναι (to be) εἰς (to) τὸ (-) ἀγαθόν (good), ἀκεραίους (innocent) δὲ (however) εἰς (to) τὸ (-) κακόν (evil).

Matthew 10:16 Ἰδοὺ (Behold), ἐγὼ (I) ἀποστέλλω (send forth) ὑμᾶς (you) ὡς (as) πρόβατα (sheep) ἐν (in) μέσῳ (the midst) λύκων (of wolves); γίνεσθε (be you) οὖν (therefore) φρόνιμοι (shrewd) ὡς (as) οἱ (the) ὄφεις (serpents), καὶ (and) ἀκέραιοι (innocent) ὡς (as) αἱ (the) περιστεραί (doves).

We'll have to be very forthcoming here, with only one word agreeing - especially as the context is dissimilar

39. IS said: the Pharisees with the Scribes, they took the keys of the Knowledge, they hid them; Nor did they go inward and they who desire to go inward they did not permit them. Yourselves However come to be Prudent (ⲫⲣⲟⲛⲓⲙⲟⲥ) ones in the manner of the serpents (ϩⲟϥ) and Pure (ⲁⲕⲉⲣⲁⲓ̈ⲟⲥ) ones in the manner of the doves (ϭⲣⲟⲙ`ⲡⲉ).

[To be continued later, I have worked my way down Luigi Walt until Corinthians.
Circumcision is a blatantly obvious parallel between Romans and Thomas, with nothing else in sight - and it doesn't get more Gnostic than that really]

Eyes, ears, (hand,) heart

Luke 10:24 λέγω (I say) γὰρ (for) ὑμῖν (to you) ὅτι (that) πολλοὶ (many) προφῆται (prophets) καὶ (and) βασιλεῖς (kings) ἠθέλησαν (desired) ἰδεῖν (to see) ἃ (what) ὑμεῖς (you) βλέπετε (see), καὶ (and) οὐκ (not) εἶδαν (saw); καὶ (and) ἀκοῦσαι (to hear) ἃ (what) ἀκούετε (you hear), καὶ (and) οὐκ (not) ἤκουσαν (heard).”

1 Cor 2:9 ἀλλὰ (but) καθὼς (as) γέγραπται (it has been written): “Ἃ (What) ὀφθαλμὸς (eye) οὐκ (not) εἶδεν (has seen), καὶ (and) οὖς (ear) οὐκ (not) ἤκουσεν (has heard), καὶ (and) ἐπὶ (into) καρδίαν (heart) ἀνθρώπου (of man) οὐκ (not) ἀνέβη (has entered), ὅσα (what) ἡτοίμασεν (has prepared) ὁ (-) Θεὸς (God) τοῖς (for those) ἀγαπῶσιν (loving) αὐτόν (Him).”

Romans 11:7 Τί (What) οὖν (then)? ὃ (What) ἐπιζητεῖ (is seeking) Ἰσραήλ (Israel), τοῦτο (this) οὐκ (not) ἐπέτυχεν (it has obtained); ἡ (-) δὲ (but) ἐκλογὴ (the elect) ἐπέτυχεν (obtained it). οἱ (The) δὲ (now) λοιποὶ (rest) ἐπωρώθησαν (were hardened),
8 καθὼς* (as) γέγραπται (it has been written): “Ἔδωκεν (Gave) αὐτοῖς (them) ὁ (-) Θεὸς (God) πνεῦμα (a spirit) κατανύξεως (of stupor), ὀφθαλμοὺς (eyes) τοῦ (-) μὴ (not) βλέπειν (to see), καὶ (and) ὦτα (ears) τοῦ (-) μὴ (not) ἀκούειν (to hear), ἕως (unto) τῆς (the) σήμερον (today) ἡμέρας (day).”

Matthew 13:13 διὰ (Because of) τοῦτο (this), ἐν (in) παραβολαῖς (parables) αὐτοῖς (to them) λαλῶ (I speak): ‘Ὅτι (Because) βλέποντες (seeing), οὐ (not) βλέπουσιν (do they see); Καὶ (and) ἀκούοντες (hearing), οὐκ (not) ἀκούουσιν (do they hear), οὐδὲ (nor) συνίουσιν (do they understand).’ 14 Καὶ (And) ἀναπληροῦται (is fulfilled) αὐτοῖς (in them) ἡ (the) προφητεία (prophecy) Ἠσαΐου (of Isaiah), ἡ (-) λέγουσα (saying): ‘Ἀκοῇ (In hearing) ἀκούσετε (you will hear), καὶ (and) οὐ (no) μὴ (not) συνῆτε (understand); Καὶ (and) βλέποντες (seeing) βλέψετε (you will see) καὶ (and) οὐ (no) μὴ (not) ἴδητε (perceive). 15 Ἐπαχύνθη (Has grown dull) γὰρ (for) ἡ (the) καρδία (heart) τοῦ (of the) λαοῦ (people) τούτου (this), Καὶ (and) τοῖς (with the) ὠσὶν (ears) βαρέως (barely) ἤκουσαν (they have heard), Καὶ (and) τοὺς (the) ὀφθαλμοὺς (eyes) αὐτῶν (of them) ἐκάμμυσαν (they have closed); Μή ‿ (not) ποτε (lest) ἴδωσιν (they should see) τοῖς (with the) ὀφθαλμοῖς (eyes), Καὶ (and) τοῖς (with the) ὠσὶν (ears) ἀκούσωσιν (they should hear), Καὶ (and) τῇ (with the) καρδίᾳ (heart) συνῶσιν (they should understand), Καὶ (and) ἐπιστρέψωσιν (should return), Καὶ (and) ἰάσομαι (I will heal) αὐτούς (them).’ b 16 Ὑμῶν (Of you) δὲ (however) μακάριοι (blessed) οἱ (are the) ὀφθαλμοὶ (eyes), ὅτι (because) βλέπουσιν (they see); καὶ (and) τὰ (the) ὦτα (ears) ὑμῶν (of you), ὅτι (because) ἀκούουσιν (they hear).

Throwing in Isaiah for good measure:

Isaiah 6:9καὶ εἶπεν Πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε.
10ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσαν, μή ποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν, καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς.

Oddly, Walt points to Thomas 38 here, next to 7

17. IS said: I will give to you him who no eye beheld and him who no ear heard and him who no hand touched and who did not come up on the heart/mind of human.

The order is important: eye, ear, hand, heart. Only Thomas has hand, but the order throughout is see / hear / (heart), and Matthew is pretending that Corinthians got its text from Isaiah instead of Thomas, which evidently falls through already in Matthew himself: he copies the quote and order himself (see / hear) and then cites Isaiah, who has hear / see. The funny thing is, NO ONE has the Isaiah order but Isaiah itself - and Matthew is covering for either all of them, or Corinthians came after Matthew and made the same mistake that Romans and Luke made?

It is easier to look at the correct Hebrew instead:

Isaiah 6:9 And He said, “Go, say to that people:
‘Hear, indeed, but do not understand;
See, indeed, but do not grasp.’

10 Dull that people’s mind,
Stop its ears,
And seal its eyes—

Lest, seeing with its eyes
And hearing with its ears,
It also grasp with its mind,
And repent and heal itself.”



Now what does the LXX really say then?
Let's follow sefaria with the interlinear LXX:

And he said, Go! and say to this people,
και είπε πορεύθητι και είπον τω λαώ
Hearing, you shall hear, but in no way shall you perceive;
τούτω ακοή ακούσετε και ου μη συνείτε
and seeing you shall see, but in no way shall you know.
και βλέποντες βλέψετε και ου μη ίδητε[/b]
For the heart of this people];
γαρ η καρδία του λαού τούτου
and [ with their ears heavily they heard],
και τοις ωσίν αυτών βαρέως ήκουσαν
and the eyes closed eyelids,
και τους οφθαλμούς εκάμμυσαν

lest at any time they should behold with their eyes,
μήποτε ίδωσι τοις οφθαλμοίς αυτών
and the ears should hear,
και τοις ωσίν ακούσωσι
and the heart should perceive,
και τη καρδία συνώσι
and they should turn, and I shall heal them.
και επιστρέψωσι και ίασομαι αυτούς[/b]

The essential part is highlighted, and the Hebrew imperative gets magically turned into, well, errrr, gobbledegook. The Hebrew actually states "inner man" and it is identical to the Coptic heart/mind: it could be either-or, or both. So in essence, save for turning the Hebrew imperative into a narative, the elements are all there and their order is intact, in between the Hebrew and the LXX

In between that and all the other copies? The order is completely different from that, and always "that of Thomas" - because this OP will demonstrate that Thomas is the thin red line through all of these texts. Just for good measure, the other parallels to this specific piece of text:

Dialogue of the Saviour 57
'The Lord said, "[You have] asked me for a word [about that] which eye has not seen, nor have I heard about it, except from you."'

1 Clement 34.8
'Ten thousand times ten thousand stood before him, says Scripture, and thousands did him service, crying, Holy, holy, holy is the Lord of hosts; all creation is full of his glory. In the same way ought we ourselves, gathered together in a conscious unity, to cry to him as it were with a single voice, if we are to obtain a share of his glorious great promises - for it says that no eye has seen, nor ear has heard, no mortal heart has dreamed of the things God has in store for those who wait patiently for him.'

2 Clement 11.7
'If, then, we have done what is right in God's eyes, we shall enter his Kingdom and receive the promises which ear has not heard or eye seen, or which man's heart has not entertained.'

The funny bit about this Clement is that it has the right order, yet also includes heart, and especially "heart of man" whereas the LXX speaks of a heart of the people (τοῦ λαοῦ) so what on earth is this Clement quoting here?

Martyrdom of Peter 10
'Therefore, you also brethren, having taken refuge with him and having learned that in him alone you exist, will obtain those things of which he says to you - what eye has not seen or ear heard, nor did they enter the heart of man.'

Acts of Peter 39
'To him, brethren, you also take refuge and learn that your existence is in him alone, and you shall then obtain that of which he said to you, "Eye has not seen, nor ear heard, neither has it entered into the heart of man."'

Acts of Thomas 36
'But we speak of God and our Lord Jesus, and of the angels and the guardian spirits and the saints, and of the new world; and of the incorruptible food of the tree of life, and of the draught (of the water) of life; of what eye has not seen nor ear heard nor has entered into the heart of man (to conceive), - what God has prepared from of old for those who love him.'

Pseudo-Philo, Liber antiquitatum biblicarum 26, 13
'And then I will take those and many others better than they are from where eye has not seen nor ear heard and it has not entered into the heart of man, until the like should come to pass in the world.'

Pseudo-Titus Epistle
'Great and honourable is the divine promise which the Lord has made with his own mouth to them that are holy and pure. He will bestow upon them what eyes have not seen nor ears heard, nor has it entered the human heart. And from eternity to eternity there will be a race incomparable and incomprehensible.'

Prayer of the Apostle Paul l,A,26-35
'Grant what no angel eye has [seen] and no archon ear (has) heard and what has not entered into the human heart which came to be angelic and (modelled) after the image of the psychic God when it was formed in the beginning, since I have faith and hope.'

Apostolic Constitutions 7.32
' "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal", to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for those who love him".'

Turfan Manichaean Fragment, M 789
'.. .that I may redeem you from death and annihilation, I will give you what you have not seen with the eye nor heard with the ears nor grasped with the hand.'

Again, NO ONE quotes Isaiah, and whatever 2 Clement 11.7 is citing may remain a mystery.
ALL copies here demonstrate blissful unawareness of an LXX,and all ignore the poster child of Christianity, and his feeble alleged excuse for quoting what he writes differently himself. There is even one hand here, and countless hearts - of (the hu)man, and none of the people

It is like Matthew doesn't exist, and the LXX doesn't exist - to all of these writings. And it is most blatantly evident that Isaiah is NOT the source to any of them

Skipping next parallel

- I see no parallel whatsoever in 1 Cor 2:10-12 and Thomas 5, there's not even one single word to go on. And likewise for Thomas 6 and 108. There is ἀπεκάλυψεν (has UNCOVERED it) in the text, yes - but that is a frequently copied word and I at least expect its sibling 'covered', although the NT will certainly not be as strict as Thomas

The Temple

John 2:19 Ἀπεκρίθη (Answered) Ἰησοῦς (Jesus) καὶ (and) εἶπεν (said) αὐτοῖς (to them), “Λύσατε (Destroy) τὸν (the) ναὸν (temple) τοῦτον (this), καὶ (and) ἐν (in) τρισὶν (three) ἡμέραις (days) ἐγερῶ (I will raise up) αὐτόν (it).”
John 2:21 Ἐκεῖνος (He) δὲ (however) ἔλεγεν (was speaking) περὶ (concerning) τοῦ (the) ναοῦ (temple) τοῦ (of the) σώματος (body) αὐτοῦ (of Him). 22 ὅτε (When) οὖν (therefore) ἠγέρθη (He was raised up) ἐκ (out from) νεκρῶν (the dead), ἐμνήσθησαν (remembered) οἱ (the) μαθηταὶ (disciples) αὐτοῦ (of Him) ὅτι (that) τοῦτο (this) ἔλεγεν (He had said), καὶ (and) ἐπίστευσαν (they believed) τῇ (the) γραφῇ (Scripture) καὶ (and) τῷ (the) λόγῳ (word) ὃν (that) εἶπεν (had spoken) ὁ (-) Ἰησοῦς (Jesus).

Luke 21:5 Καί (And) τινων (as some) λεγόντων (were speaking) περὶ (about) τοῦ (the) ἱεροῦ (temple), ὅτι (that) λίθοις (with stones) καλοῖς (goodly) καὶ (and) ἀναθήμασιν (consecrated gifts) κεκόσμηται (it was adorned), εἶπεν (He said), 6 “Ταῦτα (As to these things) ἃ (which) θεωρεῖτε (you are beholding), ἐλεύσονται (will come) ἡμέραι (the days) ἐν (in) αἷς (which) οὐκ (not) ἀφεθήσεται (will be left) λίθος (stone) ἐπὶ (upon) λίθῳ (stone) ὃς (which) οὐ (not) καταλυθήσεται (will be thrown down).”

Mark 14:58 “Ὅτι (-) Ἡμεῖς (We) ἠκούσαμεν (heard) αὐτοῦ (Him) λέγοντος (saying) ὅτι (-), ‘Ἐγὼ (I) καταλύσω (will destroy) τὸν (the) ναὸν (temple) τοῦτον (this), τὸν (the one) χειροποίητον (made with hands), καὶ (and) διὰ (in) τριῶν (three) ἡμερῶν (days) ἄλλον (another), ἀχειροποίητον (not made with hands), οἰκοδομήσω (I will build).’”

Mark 15:29 Καὶ (And) οἱ (those) παραπορευόμενοι (passing by) ἐβλασφήμουν (were railing at) αὐτὸν (Him), κινοῦντες (shaking) τὰς (the) κεφαλὰς (heads) αὐτῶν (of them) καὶ (and) λέγοντες (saying), “Οὐὰ (Aha)! ὁ (The One) καταλύων (destroying) τὸν (the) ναὸν (temple) καὶ (and) οἰκοδομῶν (building it) ἐν (in) τρισὶν (three) ἡμέραις (days),

1 Corinthians 3:16 Οὐκ (Not) οἴδατε (know you) ὅτι (that) ναὸς (temple) Θεοῦ (of God) ἐστε (you yourselves are), καὶ (and) τὸ (the) Πνεῦμα (Spirit) τοῦ (-) Θεοῦ (of God) «ἐν (in) ὑμῖν» (you) ⇔ οἰκεῖ (dwells)? 17 εἴ (If) τις (anyone) τὸν (the) ναὸν (temple) τοῦ (-) Θεοῦ (of God) φθείρει (destroys), φθερεῖ (will destroy) τοῦτον (him) ὁ (-) Θεός (God); ὁ (-) γὰρ (for) ναὸς (the temple) τοῦ (-) Θεοῦ (of God) ἅγιός (holy) ἐστιν (is), οἵτινές (which) ἐστε (are) ὑμεῖς (you).

Matthew 26:61 εἶπαν (they said), “Οὗτος (This man) ἔφη (has been saying), ‘Δύναμαι (I am able) καταλῦσαι (to destroy) τὸν (the) ναὸν (temple) τοῦ (-) Θεοῦ (of God), καὶ (and) διὰ (in) τριῶν (three) ἡμερῶν (days) οἰκοδομῆσαι (to rebuild it).’”

Matthew 27:40 καὶ (and) λέγοντες (saying), “Ὁ (The One) καταλύων (destroying) τὸν (the) ναὸν (temple) καὶ (and) ἐν (in) τρισὶν (three) ἡμέραις (days) οἰκοδομῶν (building it), σῶσον (save) σεαυτόν (Yourself)! εἰ (If) Υἱὸς (the Son) εἶ (You are) τοῦ (-) Θεοῦ (of God), καὶ (also) κατάβηθι (descend) ἀπὸ (from) τοῦ (the) σταυροῦ (cross)!”

Mindboggling really.
There are two different words used throughout the NT: ναός (the dwelling of a god, a temple) and ἱερός, which is an adjective yet often used substantivised, and mostly Homer and Herodotus use it as 'temple'. And it occurs in gospels and Acts ONLY, and uniquely in 1 Cor 9:13. Most interestingly, the use in Mark (about a dozen) is restricted to the temple (courts) in Jerusalem, and nowehere else.
Luke has the wrong word but gets harmosied via the verb 'destroy'. John really is very much in line with 1 Cor, which I personally find to be almost identical to Thomas 3: (...) Rather, the reign of king is of your inside and she is of your eye. Whenever you should know you Then they will know you, and you will understand: yourselves are the children of the living father (...).
1 Cor obviously has "the wrong verb" as well, and φθείρω occurs only in 1/2 Cor, Eph, 2 Pet, Jud, Rev: letters only...

Thomas 71. said IS : I will ove[rturn [dop] this hou]se and there-is-not anyone will be-able build he [undisturbed]

Thomas is lacunose yet most definitely speaks of a house, and changing / overturning it. Naturally, all the Christian falsifiers "translate" it with 'destroy', such as Lambdin, Layton, Meyer, Paterson, Davies, and so on. Yet the verb is ϣⲟⲣϣⲣ: upset, overturn, overthrow. Yes that may seem close to 'destroy' but in reality it is very far from it, and it most certainly isn't it.
Not many takeaways here, other than that Corinthians and Thomas are almost identical in thought; John follows up closely; Luke uses a completely different noun for temple, used in the gospels and Acts alone, and Corinthians uses a verb for 'destroy' that is exclusively used in the letters alone

(to be continued)
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mlinssen
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*Ev parallels with Thomas

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The complete set of 57 parallels with *Ev belongs here as well:

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