Ted Hoffman

Tell him, brother.

Jeffrey Gibson

Which one in particular?

Obvious?

Companion, yes (see below). But "consort"?? Can you document this?

In any case, where does the Gospel of Philip identify Mary as Sophia. And what is the word in Pistis Sophia that is translated as consort? Is it κοινωνός?

And what is the date of these texts?

And are you saying that the interpretation of the significance of Mary that we that we (possibly) find in Gnostic texts is something that was actually an original part of the original, early "passion story"?

May it not be a later reading into the text something that was not originally there?

Jeffrey

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κοινωνός, οῦ, ὁ and ἡ (trag.+; inscr., pap., LXX, Philo, Joseph.) companion, partner, sharer.

1. one who takes part in someth. with someone—a. with someone, expressed
α. by the dat. (Philo, Spec. Leg. 1, 131 θεῷ τινος [‘in someth.’]; Jos., Ant. 8, 239σοί τινος; Himerius, Or. 48 [=Or. 14], 15 κ. ἐκείνοις τῆς γνώμης=with those men [the seven wise men] in knowledge) ἦσαν κοινωνοὶ τῷ Σίμωνι (who) were partners (in business) with Simon Lk 5:10 (cf. PAmh. 100, 4: Hermes the fisherman takes Cornelius as his κ.=‘partner’; ὁ κ.=partner Diod. S. 8, 5, 3; BGU 1123, 4).

β. by the gen. (Pr 28:24; Is 1:23; Mal 2:14) κ. τῶν οὕτως ἀναστρεφομ�*νων γενηθ�*ντες Hb 10:33. Of a martyr (who shares a bloody death w. Christ) Χριστοῦ MPol 6:2; cf. 17:3. κ. τῶν δαιμονίων be a partner w. the demons (in the sacrifices offered to them) 1 Cor 10:20 (HGressmann, Ἡ κοινωνία τῶν δαιμονίων: ZNW 20, ’21, 224-30; Clemen2 182-8).

γ. by μετά and gen. μετὰ τοῦ πνεύματος κ. Hs 5, 6, 6.
b. in someth., expressed—α. by the gen. of the thing (Diod. S. 14, 61, 5; Epict. 3, 22, 63 κ. τῆς βασιλείας [of the Cynic]; Plut., Mor. 45e; 819c, Brut. 13, 5; Aelian, V.H. 2, 24; Appian, Samn. 10 §12 τ. ἀγαθῶν; Maximus Tyr. 31, 5c; Sir 6:10; Esth 8:12n; Jos., Ant. 4, 177κ. τῆς ταλαιπωρίας). κ. τοῦ θυσιαστηρίου 1 Cor 10:l8 (Pla., Ep. 7 p. 350c κοινωνὸς ἱερῶν; Philo, Spec. Leg. 1, 221 κοινωνὸν τοῦ βωμοῦ). τῶν παθημάτων (Diod. S. 4, 20, 2 τῶν κακοπαθειῶν κ.), τῆς παρακλήσεως 2 Cor 1:7. ὁ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κ. 1 Pt 5:1. θείας φύσεως 2 Pt 1:4 (cf. the inscr. fr. Commagene under κοινων�*ω 1a). τῆς μοιχείας a partner in adultery Hm 4, 1, 5 (Socrat., Ep. 7, 1 κοι. τ. ἀδικήματος; Polyaenus 2, 14, 1 κ. τῆς ἐπαναστάσεως in the uprising). ἀμφότεροι κοινωνοὶ τοῦ ἔργου τ. δικαίου Hs 2:9 (Pla., Ep. 7 p. 325a ἀνοσίων αὐτοῖς ἔργων κοι.).

β. by ἐν: D 4:8. ἐν τῷ ἀφθάρτῳ κ. in what is imperishable B 19:8.—c. with someone in someth. αὐτῶν κ. ἐν τῷ αἵματι τῶν προφητῶν Mt 23:30.
d. abs. (4 Km 17:11) κ. ἐμὸς καὶ συνεργός 2 Cor 8:23 (for the combination of κ. and συνεργός cf. the first two Plut.-pass. given under b α). ἔχειν τινὰ κοινωνόν consider someone a partner Phlm 17 (cf. Diod. S. 18, 53, 6 ἔσχε κοινωνοὺς τ. αὐτῶν ἐλπίδων).

2. one who permits someone else to share in someth. τινί τινος: τῶν ἀποκαλυφθ�*ντων ἡμῖν γινόμεθα ὑμῖν κοινωνοί we let you share in what has been revealed to us Dg 11:8.—The concrete mng. ‘member’ (Idomeneus Hist. [III bc] no. 338 fgm. 8 Jac. κ. τῆς προαιρ�*σεως=‘member of the party’) does not seem to be found in our lit. M-M.*

Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1996, c1979). A Greek-English lexicon of the New Testament and other early Christian literature : A translation and adaption of the fourth revised and augmented edition of Walter Bauer's Griechisch-deutsches Worterbuch zu den Schrift en des Neuen Testaments und der ubrigen urchristlichen Literatur (439). Chicago: University of Chicago Press.

karlmarx

The one in which Jesus preaches, gets crucified, dies and comes back. That one.

Sure, if you accept that Mary had been called his consort, as I mentioned later. If you don't, well, you may not find it so obvious.

You did so yourself, look closely. "Partner in adultery". It's not the only connotation, of course. But it's clear enough to most people: two blokes in business who are partners are probably only business partners. A man and a woman who are partners are a bit more ambiguous. Mary being described as the sole "partner" of Jesus could raise some eyebrows, given that he had 12 male disciples to chose from if he wanted a platonic partnership.

I'm not arguing that this was the original content of the story, just that this is what the Gnostic Gospels suggest, and it's what Gnostics traditionally accept.

I didn't say it did.

Are you really asking me to do this for you? These texts are well documented, and readily available on-line.

No, I'm not. Are you sure you're not confusing me with someone else? I was the one that said that Mary being identified as Sophia is a Gnostic interpretation, I said nothing about what the "original" story was (whatever that may be).

Did I give priority to the Gnostic Gospels over the Canonical ones? Whether the "original" christians were gnostics, or of the more orthodox variety, has little to do with the fact that Mary is identified as Sophia by gnostics.