reexAMINING Q2: SoN oF God CHrISToLoGy 67 (Q 10,21) At that time he said: I thank you, Father, Lord of heaven and earth, for you hid these things from sages and the learned, and disclosed them to children. yes, Father, for that is what it has pleased you to do. (Q 10,22) everything has been entrusted to me by my Father, and no one knows the Son except the Father, nor does anyone know the Father except the Son, and to whomever the Son chooses to reveal him 14. The reader will notice that in this text Q’s author does not identify Jesus as Sophia. In fact, that identification is not found anywhere in Q. Instead, in 10,21-22 the emphasis is repeatedly placed on Jesus’ divine sonship. However, Sophia is mentioned by Jesus on two other occasions in Q, in 7,35 and 11,49-51, rendering robinson’s interpre- tation of 10,21-22 as containing Sophia Christology plausible. That in- terpretation was seconded by Kloppenborg who similarly to robinson drew a sharp distinction between Q’s sapiential and apocalyptic mate- rial, and therefore he may have perceived an opposition between the Christological images of Q1 and Q2: While it refrains from explicitly identifying the Son with Sophia, 10,22 draws upon the mythologoumena associated with Sophia which rep- resent her as God’s intimate and as the sole mediatrix of knowledge of the divine. [In Q2] further indications of the functional unity of Jesus with Sophia are introduced. Q 7,35 represents Jesus and John as Sophia’s children; 11,49-51a places an oracle of Sophia in Jesus’ mouth and then (11,51b) has Jesus resume the oracle in his own words; 13,34-35 ap- pears to be another Sophia saying; and most dramatically, 10,22 draws upon the mythologoumena of Sophia for its description of the rela- tionship of the Father to the Son 15. Here we notice that Kloppenborg situates 10,21-22 in Q2. one observes, however, that elsewhere in the same compositional layer John and Jesus the Son of Man are both depicted as Sophia’s children (7,31-35) 16. Kloppenborg’s Q2 therefore must answer the following question: could the depiction of Jesus have evolved from Sophia’s envoy (7,31-35) to that of Sophia the sender (10,21-22) in the same compositional layer 17? That seems rather unlikely. A possible way of 14 roBINSoN – HoFFMANN – KLoppeNBorG, Critical Edition of Q, 190-193. 15 KLoppeNBorG, Formation, 199, 319-320 (my addition in square brackets). 16 See roBINSoN, “Jesus as Sophos and Sophia”, 122-123. 17 See esp. KLoppeNBorG, Formation, 110-112.