“... (a) An unidentified man requests “out of the blue” (neither text supplies further background) that Jesus tell his brother(s) to divide an inheritance. Since in Luke the dispute over the inheritance is between two brothers, the reader would naturally suppose that the goods are inherited from their father. This is made explicit in CGT 72: “the possessions of my father.” This specification allows Thomas to “slip in” a phrase (“my father”) that, for the reader initiated into the saving knowledge of the work, resonates with the idea of the supreme, transcendent God revealed by Jesus. (b) Jesus replies with a rhetorical question that begins with the vocative address “man” and proceeds to ask who has appointed (Thomas: “made”) Jesus a judge or divider (Thomas has only the noun “divider”) in this familial dispute. Jesus’ rhetorical question is obviously a refusal to accede to the man’s request. [...] The point of this survey of speakers who open individual sayings in Thomas is that the introduction “a man said” (peje ourōme, that is, finite verb with past meaning + singular indefinite article + noun “man”) is found in CGT only in saying 72. This is not the same thing as the few other cases of a vague “they said” or “he said” noted earlier, where the subject pronoun is simply part of the verb form. In other words, “a man said” as the opening formula of a saying is not only untypical of Thomas but is actually restricted to a single logion, CGT 72. [...] When one comes to appreciate (i) that the Coptic opening of logion 72, peje ourme naf (“a man said to him [Jesus]”) is the functional equivalent of Luke’s opening (12:13), eipen de tis . . . autǭ (“someone said . . . to him”), and (ii) that this opening of a pericope to designate an interlocutor and “outsider” who begins a conversation with Jesus is a characteristic of Luke’s redaction but is foreign to Thomas apart from CGT 72, probability lies on the side of the Lucan form of the anecdote influencing the Thomasine version. The presence of a typically Lucan redactional trait in a solitary instance in Thomas’ text is reinforced by a verbal correspondence mentioned earlier, namely, Jesus’ direct address to his interlocutor as “man.” Indeed, in Thomas, this is the only time that Jesus uses this vocative, “O man” (ō prōme). As we have seen, this parallels exactly the opening vocative address of the Lucan Jesus in 12:14 (anthrōpe). The key point here is that while Thomas never has Jesus using this vocative “man” elsewhere in his work, Luke does. [...] It is thus fair to say that the insertion of the vocative “man” into the beginning of direct address is a redactional trait of Luke, and he employs it twice in his Gospel as Jesus begins to address a man asking for his help (the paralytic and the man disputing an inheritance). In contrast, nowhere in Thomas does Jesus address someone with “man,” except in CGT 72, which, as we have already seen, parallels the unique Lucan pericope 12:13–15 and reflects Lucan redactional traits witnessed elsewhere in the Third Gospel. ...”