By Charles Duke Yonge; Henry Drisler
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Not a few of these are sufficiently general that they would have been as appropriate in the Evangelist’s narrative as in Jesus’ discourse. Other factors must be considered. cxv). Westcott goes on to provide useful examples. ’ on Jesus’ lips, for instance (cf. comments below) suggests the Evangelist is trying to use language that will present the fewest barriers. when the scale of his vision is clarified, the sense of dislocation largely evaporates. § VI, on the purpose of the Fourth Gospel, below.
1:1–4), and there is no need to think that the fourth Evangelist followed some different course. Quibbles about John’s memory being a ‘source’ are beside the point: that is in one sense true, but entirely irrelevant, since the point of source-criticism is not to separate out memories from material obtained some other way, but to separate out written documents and external oral traditions that allegedly served as sources for the Gospel as we now have it. further discussion below), the one point on which all sides agree is that modern scholarship could not possibly reconstruct any block of Synoptic material from the text of John before us.
97–110), Helmut Koester draws a number of interesting parallels and simply assumes that the Evangelist knew of these or similar sayings, without addressing the possibility that in at least some instances the dependency may have gone the other way. 14 In any case, verbal parallels are of little significance unless the conceptual affinities are carefully sorted out. The source-criticism of John still has its supporters (cf. comments below, and in § III), but the detailed work of Bultmann has rightly suffered eclipse.
An English-Greek lexicon by Charles Duke Yonge; Henry Drisler