“... If fasting, prayer, almsgiving, and dietary observances form a quadrumvirate of praxis in 6 and 14, these customs are also either rejected or redefined elsewhere in the Gospel of Thomas. Fasting, prayer, and sin, for example, are similarly associated in Gos. Thom. 104: They said to Jesus, “Come, let us pray today and let us fast.” Jesus said, “What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray.” (Gos. Thom. 104.1–3) At first glance, it would seem that Jesus allows fasting in Gos. Thom. 104, although only after the bridegroom has departed from the bridal chamber. This, in fact, is precisely how the parallel saying is interpreted in the Synoptic Gospels. In Mark 2:18-20, for instance, Jesus is asked why the Pharisees and the disciples of John fast but his disciples do not. Jesus responds, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. The days will come when the bridegroom is taken away from them, and then they will fast on that day” (Mark 2:19-20; cf. Matt 9:14-15; Luke 5:33-35). According to synoptic tradition, Jesus is the bridegroom and his disciples will indeed fast after his death. Yet, in Gos. Thom. 104, Jesus does not indicate that his followers will pray and fast. In fact, the identity of those who ask Jesus to join them in prayer and fasting is not revealed, and it should not be assumed that those who extend the invitation are Jesus’ disciples (cf. Gos. Thom. 91 and 100, where the precise identity of those who engage Jesus in conversation is not revealed). The meaning of 104 for the readers of Thomas hinges on the question of when the bridegroom will leave the bridal chamber. ...”