400 D.W. Kim knowledge)” of Logion 39 (P. Oxy. 655.ii.14-15) is replaced by “th;n basileian tou' (qeou) (the kingdom of [God])” (40). The Jewish leaders ' v (especially, Pharisees) in Logion 102 are metaphorically portrayed as “a sleeping dog in the manger of oxen”. The offensive attitude of the Jews leads others to a future without hope, in the sense that it depicts the irreverent effort for salvation. The rebuking scene of Jesus over the disciples (Logion 43b) (41) consistently shows that the customary Jewish mentality of being a person with a dual personality is not necessary in the community life of Thomas. Another anti-Jewish rule that appeared in the picture relates to the Jewish practices of “e...nhsteue (fasting)”, “e...¯lhl (praying)” and “e...elehmosunh (almsgiving)” (42). These practices were ideologically reinterpreted because of their formalism. This does not mean that these religious activities themselves were useless; it was more a matter of the untruthful attitudes of the practioners. The response of Jesus in His saying from Logion 6, “Do not lie; and do not do what you hate, for all things are manifest before Heaven” (43), does not defend the methodological questions of His disciples on “e...nhsteue (fasting)”, “e...¯lhl (praying)” and “e...elehmosunh (almsgiving)”; rather, it designates the formal behaviours of the religious rituals. The policy of the anti-Jewish rule is emphasised even more strongly in Logion 14a; “If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits” (44). These hypocritical practices are not only avoided, but also penalised with a heavy punishment, if one takes note of the conditional structure of “e... ¯an (if)” in the reading. Yet, the Thomas text (Logion 27a) proves the truthful activities have meanings in the sight of the (40) It is better to understand that the terms “keys”, “knowledge” and “secret words” were quoted later by gnostic forerunners. (41) “But you have become like the Jews, for they (either) love the tree and hate its fruit (or) love the fruit and hate the tree”. (42) The combination of the three religious practices, which are also in the Book of Tobit (12,8), implies that its origin belongs to the Jewish ethical tradition. MARJANEN, “Thomas and Jewish Religious Practices”, 167. (43) See also “For there is nothing hidden that shall not be revealed and there is nothing covered that shall remain without being uncovered”. (44) The view that the question of Logion 6.1, in a way, seems to be answered in the Logion 14:1-3, is interpreted in many ways among Thomas readers, such as the organisational matter of Quispel for Logion 5, Davies’ suggestion of the mistake of ‘a tired scribe’, and Pearson’s accident theory. MARJANEN, “Thomas and Jewish Religious Practices”, 167-168. S.L. DAVIES, The Gospel of Thomas and Christian Wisdom (New York 1983) 153.