“... The discussion in GTh 12 of apostle-figures continues here, with a catchword link ([...]). Both the request from Jesus and the multiple responses recall the canonical Caesarea Philippi episode (Mk 8.27–33/ Matt. 16.13–23/ Lk. 9.18–22), as is evident from their similar structure: [...] In Thomas, Peter’s view and Matthew’s opinion are clearly painted as wrong answers by the author. [...] Thomas’s version is almost certainly dependent upon Matthew here (Uro, Thomas, 88–89; Gathercole, Composition, 169–177). [...] Also notable here is is the fact that, in contrast to the Synoptics where there are two questions (‘who do people say that I am?’, about the crowds, and ‘who do you say I am?’, addressed directly to the disciples), Thomas has only one question. The single address to the disciples functions to distinguish between Thomas on the one hand from the misguided remainder of the disciples on the other. [...] The mention of Peter here could be a cipher for a specific document, either the Gospel of Mark (associated with Peter by Papias) or the Gospel of Peter: Peter, however, is probably better known at the time of Thomas’s composition as a leader-figure or representative of the disciples, rather than as the embodiment of a written tradition (cf. also GTh 114). Jesus’ statement about Peter’s foundational status in Matthew’s Gospel appears precisely in the parallel passage to GTh 13. As such, placing a foolish confession in Peter’s mouth undercuts the canonical version of the dialogue, as well as his privileged status. ...”