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It has been suggested that Hebrew (Aramaic) Gospel be merged into this article. (Discuss) Proposed since November 2012.

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The Gospel of the Hebrews (Template:Lang-el), commonly shortened from the Gospel according to the Hebrews or simply called the Hebrew Gospel, is a hypothesised lost gospel, or lost version of Matthew's gospel, preserved in seven or more fragments within the writings of the Church Fathers.

This non-canonical gospel gave an account of the life and ministry of Jesus of Nazareth detailing his story from the events of his Baptism to his Resurrection.

A major source regarding the Gospel is the testimony of Jerome who received a copy from a Nazarene group while he was at Chalcis between 373 and 376. Jerome records that it was regarded by many of the Nazarenes and Ebionites as the original version of Matthew: "In evangelio quo utuntur Nazaraeni et Ebionitae, quod nuper in Graecum de Hebraeo sermone transtulimus, et quod vocatur a plerisque Matthaei authenticum."

Extant text

Editions and translations

Critical editions of the Gospel of the Hebrews vary, but there is general agreement among modern scholars that seven quotations from Patristic sources are from a distinct Gospel of the Hebrews, although two of these are ambiguous. Hans Waitz (1937) provides a list of the major German scholars who up to that date divide the Jewish-Christian Gospels into different traditions, though Waitz himself argues for only two Gospels. There is now a tendency to reduce the traditional division of the Gospel of the Hebrews, Gospel of the Nazarenes and Gospel of the Ebionites to two Gospels, though Klauck (2003) notes that against this hypothesis, the material includes "three extra-canonical narratives of the baptism of Jesus which vary to such an extent that they cannot come from one or even two gospels alone."

The standard critical edition of the Gospel of the Hebrews is by Philipp Vielhauer, translated by George Ogg, in Hennecke and Schneemelcher's New Testament Apocrypha (1962), also reproduced in Cameron (1982) and Lapham (2003).

Language

Scholarship generally holds that it was probably composed in Egypt in the 2nd century and originally in Greek, though Jerome considered the copy he obtained to be an original composition in Hebrew (Against Pelagius 3.2).

Patristic sources and testimony

There was a strong tradition in the early church that the apostle Matthew had written a gospel in the Hebrew language. This association is mentioned by a number of early Christian writers, including Papias, Origen, and Eusebius. Some authors, such as Irenaeus, Epiphanius, and Jerome identify specifically Matthew as the author of the Gospel of the Hebrews. Jerome relates that the Nazarenes and Ebionites believed that the Gospel of the Hebrews was the original Gospel of Matthew (Commentary on Matthew 2 . 12) Epiphanius in the Panarion wrote that, "They too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel of the Hebrews, for in truth, Matthew alone of the New Covenant writers expounded and declared the gospel in Hebrew using Hebrew script." (Panarion, 30.3.7)

Papias, Bishop of Hierapolis in Asia Minor during the first half of the 2nd century, writes that Matthew composed the logia in the Hebrew tongue and each one interpreted them as he was able. He also notes that the story of the Sinful Woman was originally from the Gospel of the Hebrews. Apart from Papias' comment, we do not hear about the author of the Gospel until Irenaeus around 185 who remarks that Matthew issued a written Gospel of the Hebrews (Against Heresies 3.1.1) Pantaenus, Origen and other Church Fathers also believed Matthew wrote the Gospel of the Hebrews (Church History 5.10.3, 6.25.4) None of these Church Fathers asserted that Matthew wrote his Gospel in Greek.

Traditionally within orthodox Christianity, the Gospel of Matthew was believed to have been composed by Matthew with some believing it to be the first gospel written. This view is not widely held within contemporary Biblical studies. Most scholars believe that the author of the Gospel of Matthew made use of the Gospel of Mark and another source known as Q. This solution to the origin is known as the Two-source hypothesis. For this and other reasons, the Gospel of Matthew was composed in Greek and not Hebrew as suggested by Papias.

Irenaeus believed Matthew issued a written Gospel of the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church (Against Heresies 3:1). According to Eusebius Hegesippus said Matthew's Gospel was written in Syriac (Ecclesiastical History 3:22-24) a view Eusebius shared (Theophania 4:12). This is repeated in the Stichometry of Nicephorus (c.810). Epiphanius wrote that the Ebionites used only the Gospel of the Hebrews, which was expounded and declared Hebrew using Hebrew script.

Jerome makes frequent reference to the Nazarene Gospel of the Hebrews being composed in Hebrew in his commentaries (Commentary on Isaiah 4, Commentary on Ezekiel 16:3, Commentary on Isaiah 40:9, Commentary on Micah 7:6) Jerome considered that the Gospel of the Hebrews, was written in the Chaldee and Syriac (Aramaic) language but in Hebrew script. Jerome claimed to have translated the whole into Greek (Against Pelagius 3:2) but this is doubted by many scholars since Jerome also made this claim about the Old Testament before he had actually done so. Jerome claimed that a Hebrew original of the Nazarene text was preserved in the library of Caesarea, which Pamphilus of Caesarea had gathered.(Illustrious Men 2"). In recent years some modern scholars have given more credence to Jerome's testimony.

Jerome identifies the readers of this gospel as observant Jews, distinct from the culturally assimilated and Hellenized Jews, for whom the Greek Septuagint had been translated from Hebrew. It was used extensively by the followers of Hegesippus, Merinthus and Cerinthus as well as by the Ebionites and the Nazarenes.

According to Pantaenus, it was also in circulation in India, having been brought there by Bartholomew. Pantaenus became head of the School in Alexandria and was responsible for much of the Library in Caesarea. In this library was preserved a copy of the Gospel of the Hebrews. The Nazarenes of Beroea gave a copy to Jerome.

Patristic Testimony on Non-canonical status

Origen and Eusebius classed a Gospel of the Hebrews among the "disputed writings" which some reject, but which others class with the accepted books: "And among these some have also placed the Gospel according to the Hebrews, with which those Hebrews who accept Christ are especially delighted" (Church History III.xxv.5) Hence there were a body of Jewish Christians who regarded it as their authority regarding the life, work, and teaching of Jesus. Jerome often cites it as though it were a trustworthy source. Beyond this we know very little of its status.

Patristic Names of Gospels

Different church fathers refer to a Gospel of the Hebrews, Gospel of the Apostles, Gospel of the Twelve Apostles as well as The Hebrew Gospel. To distinguish various texts modern scholars generally refer to the Gospels of the Hebrews, Nazarenes, Ebionites respectively.

In the Catalog of Eusebius, only one Hebrew gospel is listed: "And among these some have placed also the Gospel of the Hebrews with which those of the Hebrews that have accepted Christ are especially delighted." (Church History, 3.25.5). Epiphanius mentions only one Hebrew gospel: "They call it the Gospel of the Hebrews for, in truth, Matthew alone in the New Covenant expounded and declared the Gospel in Hebrew using Hebrew script." (Panarion, 30.3.7)

Modern scholarship

Number of Jewish-Christian Gospels?

Since no complete text of any Jewish-Christian Gospel survives, a primary task of scholarship is determining how many distinct Gospels are indicated by the patristic evidence. Hans-Josef Klauck in Apocryphal gospels: an introduction (2003) notes that "it has become almost canonical in twentieth-century scholarship to speak of three Jewish-Christian gospels: a Gospel of the Hebrews (EvHeb), a Gospel of the Nazaraeans (EvNaz) and a Gospel of the Ebionites (EvEb)". This, effectively, is the distinction observed by Hans Waitz, Wilhelm Schneemelcher and Philipp Vielhauer in what is often termed the "standard" edition of the New Testament Apocrypha. A notable supporter of this now traditional division into three is Albertus Klijn (1992) who writes that "The presence of three Jewish Christian Gospels is an established fact." There are those who dissent from this conclusion, such as Paul Foster (2008). Part of the reason for three Gospels is the presence of differences in the surviving fragments, particularly the presence of three separate accounts of Christ's baptism, while another factor was the scepticism towards the reliability of the evidence of Jerome. However, Klauck also notes that "In more recent years (cf. Schmidt) in a pendulum swing away from this scepticism, there has been a tendency to regard Jerome as more trustworthy." For that reason, the division of Jerome's testimony into two—a Gospel of the Hebrews (EvHeb) and a Gospel of the Nazaraeans (EvNaz)—is less confident. This still leaves however the problem of the multiple accounts of Christ's baptism, which seem to require at least three sources. Craig A. Evans (2005) considers that it is probably more safe to divide the material into Origen's Gospel, Jerome's Gospel, Epiphanius' Gospel, etc.

Debate

The topic of the Gospel according to the Hebrews continues to be one of ongoing and heated debate. Scholars do agree that the title, Gospel according to the Hebrews is not a scholarly neologism, nor is it simply a "hypothetical" gospel. They agree that its title was used in the Early Church as well as in the early church catalogs.

Hebrew Gospel hypotheses

There are various hypotheses concerning the relation of the material preserved by Jerome to the New Testament. The Hebrew Gospel hypothesis of Nicholson (1879) claims two versions of Matthew, Greek and Hebrew, while that of James R. Edwards (2009) is that the Jewish Christian Gospels preserve some of the source material of Gospel of Luke. These hypotheses are contested by scholars such as Hans-Josef Klauck (2002) who writes, "the Gospel of the Hebrews is not to be equated with an Ur-Matthew."

Traditionally, although the Gospel is technically anonymous, it was believed that the Gospel of Matthew was the work of Saint Matthew, and scholars believed that it was an eyewitness account of the life of Jesus Christ. This is still the 'official' position of the Roman Catholic, Orthodox and Evangelical Churches. Indeed, Craig Blomberg, F. F. Bruce and Gregory Boyd maintain that the apostle Matthew did write 'his' gospel. They support their position by arguing that, as a former tax collector, Matthew would not have been an ideal person to falsify a gospel.

Nevertheless, most critical scholars still reject Matthean authorship of the first Gospel. Some argue that an apostle and eyewitness of Jesus' ministry would not have used a secondary source, yet the first Gospel relies on Mark for much of its material. Others claim that the perspectives of the book show a fuller development of traditional material and of relations with the Jews than one might expect in an "early Gospel".

The two-source hypothesis is the most commonly accepted solution to the synoptic problem. It argues that Matthew borrowed from two Greek sources, the Gospel of Mark and a hypothetical sayings collection, known by scholars as Q. Therefore Canonical Matthew was composed in Greek at a later time than the Gospel of Mark. More importantly, it was probably not written by Matthew. According to Jerome, the Nazarenes and the Ebionites regarded their version of Matthew as the original (Commentary on Matthew 2).

Scholars of the Tübingen School such as Johann Gottfried Eichhorn (d.1827), Christian Friedrich Weber (1806), thought that the Gospel of the Hebrews may indeed be an authentic eyewitness account written by the Apostle Matthew himself. If this is the case, the Gospel of the Hebrews clearly has important data to contribute toward the solution of the synoptic problem. Edward Byron Nicholson (1879) considered that the fragments showed a tradition that among the Nazarenes and Ebionites existed gospels commonly called the Gospel of the Hebrews, written in Aramaic with Hebrew letters and attributed to St. Matthew. While Jerome regarded his Gospel of the Hebrews was with respect, the Jewish-Christian Gospels were generally regarded as heretical and corrupted texts. Nevertheless the ascription of the source of a Hebrew Gospel to the apostle Matthew was widespread and no Church Father attributes a Hebrew Gospel to anyone other than Matthew. Even Epiphanius, in criticizing the Gospel of the Ebionites recognises the tradition that Matthew wrote a Gospel in Hebrew.

Needless to say, this position has been widely contested. Rudolf Handmann (1888) regarded the Gospel of the Ebionites as a pasticcio which belongs with the dregs of the gospel tradition. Modern scholars, at least until recently, have taken the position as per the Wilhelm Schneemelcher that there were at least three distinct Jewish Gospels:

1. The Gospel of the Nazarenes, which was read in Semitic speech and used among the Nazarenes and was similar to canonical Matthew.
2. The Gospel of the Ebionites, which was used by heretical Jewish Christians.
3. The Gospel of the Hebrews, which has no special relationship to any one of the canonical gospels, but contains syncretistic elements, and shows the heretical character of the Jewish Christian.

The position of Parker (1940) and his followers is that there is only one Hebrew gospel, the Gospel of the Hebrews but that there were several editions of this one gospel in the Early Church.

Although there is still ongoing debate about the Jewish Christian Gospels and "only the very daring, nowadays, venture on speculations in regard to the Gospel of the Hebrews ", most scholars agree with Schneemelcher when he says, "Thus the number of Jewish Gospels -- whether there be one, two or three such gospels -- is uncertain, the identification of the several fragments is also uncertain and, finally the character and the relationship to one another of the several Jewish gospels is uncertain."

B. H. Streeter argued that a third source, referred to as M, and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke. Through the remainder of the 20th century there were various challenges and refinements of Streeter's hypothesis. In 1953, Parker posited an early version of Matthew (Aramaic M) as a primary source. The Church Fathers also wrote of such a source, called the Gospel of the Hebrews

Scholars agree that there is a connection between the Gospel of the Hebrews and Matthew, but critical scholars generally consider that the extant Gospel of the Hebrews to be translated from a Greek source text into Hebrew and back into Greek. One of the reasons for this view is the opinion that the 4th Century might offer more favourable circumstances for the circulation and perhaps the making of a Hebrew Gospel among Jews than the 1st or 2nd Century.

Although, as Hans-Josef Klauck writes, "the Gospel of the Hebrews is not to be equated with an Ur-Matthew." A study of the external evidence regarding this gospel shows that among the Nazarenes and Ebionites existed a gospel commonly called the Gospel of the Hebrews. It was written in Aramaic with Hebrew letters. Its authorship was attributed to St. Matthew. While the Gospel of the Hebrews was still being circulated and read, the Church Fathers referred to it always with respect, often with reverence. They accepted it as being the work of Matthew.

Although scholarly consensus still holds to Markan priority, some modern scholars believe that the Gospel of the Hebrews was the second source used in the Gospel of Luke and helped form the basis for the Synoptic Tradition. They point out that in the first section of De Viris Illustribus (Jerome), we find the Gospel of Mark listed as the first gospel written, and thus the basis of later gospels. Following it should be Q. However, such a source document (quelle means "source") is absent from Jerome's list, nor is one mentioned by Jerome in his writings. Rather, the first seminal document is not Q but the Gospel of the Hebrews. In "the place of honor" that should be given "the phantom Q" we find a Hebrew usurper.

Scholarly consensus remains overwhelmingly in favor of Markan priority, and this consensus has not been seriously challenged by speculations surrounding the origins of the Hebrew Gospel. That no copy of either Q or the Hebrew Gospel exists makes the determination of their early role in the development of the Synoptic gospels highly conjectural. Nonetheless, arguments in favor of Q as a primary source for Matthew and Luke remain compelling.

Allegations of deliberate suppression of the Hebrew Gospel

It has been claimed that the rivalry between Gentile Christians and Jewish Christians brought about the intentional destruction of Hebrew texts. The doctrinal reason centered on Adoptionism. This theology was a minority Hebrew Christian belief that Jesus was merely human, being born of a physical union between Joseph and Mary. He only became divine, by adoption at his baptism, being chosen because of his sinless devotion to the will of God. The Adoptionist view may date back almost to the time of Jesus reconciling the claims that Jesus was the Son of God with the radical monotheism of Judaism. Both the primary gospels i.e. (the Gospel of the Hebrews and the Gospel of Mark) had similar adoptionist views of the incarnation, but the Gospel of the Hebrews was the most radical. Jesus was seen to be "adopted" at his baptism when the voice from heaven declared: "You are my beloved Son, this day have I begotten you"

By the end of the 2nd century, Adoptionism was declared a heresy and it was formally rejected by the First Council of Nicaea (325), which wrote the orthodox doctrine of the Trinity and identified Jesus as eternally begotten of God. The Roman Emperor Constantine, fostered the faith as an imperial religion.

Background

Nazarene communities

Jerome obtained his Hebrew text of Gospel of Matthew from Nazarenes (Jerome, On Illustrious Men, 2).

Although according to the Gospel of Matthew, the term Nazarene was applied to Jesus due to his living in a town named Nazareth (Gospel of Matthew 2.23) and Paul was called a Nazarene by Tertullus in the Book of Acts, the sect of Nazarenes is not heard of again till the 4th Century. Controversy over the existence of such a town, and whether it was founded by Nazarenes, continues. A town of Nazareth may have been founded as a place of gathering of nazarites from the Nazarene sect. The term "nazirite" comes from the Hebrew word nazir meaning "consecrated" or "separated", exemplified by the story of Samson, Samuel, and David. The relationship between consecrated, anointed, messiah, baptized, and christened would indicate that "Jesus the Nazarite" and "Jesus the Christ" were the same person. A Nazarene warrior cult may have existed prior to Jesus, and may go back to the time of Judas Maccabeus. After his death, it was the term used to identify the Jewish Sect that believed Jesus was the Messiah. When this group grew into the Gentile world, they became known as Christians. By the 4th century, Nazarenes were considered orthodox Christians who embraced the Jewish Law, but rejected Hebrew heresies. The Nazarenes are generally accepted as being the first Christians who were led by James the Just, who was said to be the brother of Jesus. He led the Church from Jerusalem and had a special experience of the Risen Lord. According to Epiphanius, they were also Sabbath keepers as late as the 4th century when he wrote.

Ebionite communities

Irenaeus wrote that they used only Matthew's Gospel (Against Heresies, 1.26.2) and, Eusebius wrote that the Ebionites used only the Gospel of the Hebrews (Church History, 3.27.4) Epiphanius stated that the Ebionites used a Gospel of the Hebrews which he considered was a corrupted version of Greek Matthew (Panarion, 30).

The origin of the name Ebionite (or Ebionaean) (Hippolytus Refutation of All Heresies 7 . 22) is debated. Tertullian, Irenaeus, Hippolytus of Rome, Epiphanius, and Jerome ascribed the movement to a heretic named Ebion or Hebion (Tertullian The Prescription Against Heretics 33, On the Flesh of Christ 14.18.; Irenaeus Against Heretics 5.1.3.; Hippolytus of Rome Refutation of All Heresies 7.23. - Heresy of Theodotus; and Epiphanius Heresies 30) Others claim the name Ebionite means "poor one" and is derived from Matthew 5:3, for they rejected material wealth. Eusebius and Origen both claimed the Ebionites' appellation was a term of derision indicating a poverty in intellect, rather than material possessions. (Eusebius Church History 3.27.; Origen Origen de Principiis 4.22). Conflict grew between them and other Christians when the Ebionites failed to embrace the developing Church doctrines of the Virgin birth and Jesus' divinity. They believed Jesus was begotten of God at his baptism.

Conflict also grew over the issue of the Mosaic law, which Hippolytus states that the Ebionites believed remained in full force (Refutation of All Heresies 7.22) They are said to have rejected Paul's teachings and used only one Gospel, the Gospel of the Hebrews.

Content

According to James Hasting's Encyclopædia of religion and ethics (1914) the presentation in the Gospel of the Hebrews is lifelike, Jewish, and primitive, sometimes bordering on the grotesque and drawing near to the apocalyptic texts. The gospel does not bear the marks of having been constructed to inculcate any particular theological tenets, with the exception its Jewish view as to the origin and nature of Christ. It is, in the main, a simple historical narrative whose purpose seems to have been to preserve the living, evangelical tradition for present and future use. Although the Gospel of the Hebrews was not identical to the Greek Gospel of Matthew found in the Bible, they were similar.

According to the 8th Century Stichometry of Nicephorus the Gospel of the Hebrews was 2200 lines, just 300 lines shorter than Gospel of Matthew. Scholars have been able to study much of the theological structure because of the Fathers of the Early Church.

Matthew and Levi

Didymus the Blind held a source he calls "the Gospel of the Hebrews" to be informative when he explains that there are many people with two names, that scripture calls Matthew “Levi” in the Gospel of Luke, but they are not the same person (Psalm Commentary 3)

Holy Spirit

Within Judaism, the Shekinah (or "visible" cloud of the Presence) is a feminine word, thought to be Yahvah's feminine aspect; therefore, they called the Spirit the "mother". Thus in the Gospel of the Hebrews we should not be surprised, that after the temptation of Jesus it says, “Even so did my Mother, the Holy Spirit, take me by one of my hairs and carry me to the great mountain Tabor." It should also be noted that “Spirit” in Hebrew is feminine, while in Latin it is masculine and in Greek it is neuter.

Brotherly love

This is an important theme among Hebrew Christians. In the Gospel of the Hebrews one of the greatest sins is, "To grieve the spirit of one's brother" and we also read that the Lord spoke to his disciples saying, "And never be joyful except when you look on your brother with love." (Jerome Commentary on Ezekiel 18.7 Commentary on Ephesians 5.4)

The rich young man

In the Gospel of the Hebrews:

The second rich youth said to him, “Rabbi, what good thing can I do and live?” Jesus replied, “Fulfill the law and the prophets.” “I have,” was the response Jesus said, “Go, sell all that you have and distribute to the poor; and come, follow me.” The youth began to fidget, for it did not please him. And the Lord said, “How can you say, I have fulfilled the law and the prophets, when it is written in the law: 'You shall love your neighbor as yourself,' and many of your brothers, sons of Abraham, are covered with filth, dying of hunger, and your house is full of many good things, none of which goes out to them?” And he turned and said to Simon, his disciple, who was sitting by Him, “Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of Heaven.” (Origen Commentary on Matthew 15.14).

The sinful women

Papias tells us that the Gospel of the Hebrews also gives story of a woman accused of many sins before the Lord. Lyman Abbott (1879) noted the connection to the sinful woman in John's Gospel.

Emphasis on James

This Gospel puts a particular emphasis on James the Just, as head of the Jerusalem church, and especially concentrates on arguing for obedience to Jewish law. The gospel contains an independent legend that the first resurrection appearance was witnessed by James. The gospel also recounts that James was present at the Last Supper. The stories are in contradiction to the canonical gospels which recount that James and his brothers were not followers of Jesus prior to the Resurrection, which John 7:5 mentions such unbelief explicitly. At the Feast of Weeks, however, Judas the brother of James, is at least listed among the group of believers (Acts 1:14) Jude, in his own epistle, claims that he is the same "brother of James" (Jude 1) Paul would seem to provide the evidence that Jesus did, in fact, visit James after the resurrection (1 Corinthians 15:7) but after Cephas and the twelve, then more than five hundred "brethren" who were still alive at the time of Paul's writing: "After that, he was seen of James; then of all the apostles". During the beginning of Jesus's ministry, James did not believe Jesus was the Messiah; however, there was some great catalyst that changed his mind, for he became the leader of the Nazaraean community in Jerusalem and produced the Epistle of James written before 61 C.E., when he was stoned by the Sanhedrin under the authority of Ananus, the son or grandson of Annas who had been responsible for bringing Jesus to trial (Josephus, Antiquities 20.9.200)

Eusebius quotes Hegesippus, who states: "This apostle was consecrated from his mother's womb. He drank neither wine nor fermented liquors, and abstained from animal food. A razor never came upon his head, he never anointed with oil, and never used a bath. He alone was allowed to enter the sanctuary. He never wore woolen, but linen garments ...And indeed, on account of his exceeding great piety, he was called the Just, and Oblias (or Zaddick and Ozleam) which signifies justice and protection of the people. Some of the seven sects , therefore, of the people, mentioned by me above in my Commentaries, asked him what was the door to Jesus? And he answered, 'that he was the Saviour.'. From which, some believed that Jesus is the Christ...".(Eusebius, Church History, 2.23) In the Gospel of the Hebrews it is written as follows:

Now the Lord, when he had given the linen cloth to the servant of the priest, went to James and appeared to him, for James had sworn that he would not eat bread from that hour in which he had drunk the Lord's cup until he should see him risen from among them that sleep. And Lord says, "Bring a table and bread." And it is added, "He took bread and blessed and broke and gave it to James the Just and said to him, "My brother, eat your bread, for the Son of man is risen from among them that sleep."(On Illustrious Men, 2).

"A bodiless demon"

The gospel quotation found in the letter of Ignatius of Antioch to the Smyrnaeans may be one of the oldest recorded sayings of Jesus. An Exegesis of the Sayings of the Lord by means of an in-depth analysis of the available Patristic evidence as well as a comparison with the Hebrew Gospel tradition, leads to this conclusion.

The Gospel of the Hebrews states that when the Risen Lord came to those with Peter, Jesus said to them, “Take hold of me, handle me, and see that I am not a bodiless demon.” Jerome also points out that the Apostles thought the resurrected Jesus to be a spirit, for in the Gospel of the Hebrews Jesus says that he is not a “A bodiless demon”

Comparison chart

The material in the chart is from Gospel Parallels by B. H. Throckmorton, The Five Gospels by R. W. Funk, The Gospel According to the Hebrews by Nicholson (1879) and The Hebrew Gospel and the Development of the Synoptic Tradition by J. R. Edwards.

See also

• Jewish-Christian Gospels
• Gospel of the Ebionites
• Gospel of the Nazoraeans

Notes

1. James R. Edwards, The Hebrew Gospel and the development of the synoptic tradition, Wm. B. Eerdmans, 2009. p 268
2. Ron Cameron (1982). The Other Gospels: Non-canonical Gospel Texts. Westminster John Knox Press. pp. 83–86. ISBN 0-664-24428-9. Retrieved 19 March 2011.
3. W. R. Schoemaker, The Gospel According to the Hebrews, The University of Chicago Press. 1902. pp. 196-203
4. New Testament Apocrypha: Gospels and related writings p143 ed. Wilhelm Schneemelcher, Robert McLachlan Wilson 1991 "Jerome can have had contact with them only during his stay in the desert of Chalcis, ie between 373 and 376"
5. Albertus Frederik Johannes Klijn Jewish-Christian Gospel tradition 1992 p88
6. F. Lapham An introduction to the New Testament Apocrypha 2003 p159: "There is general agreement that some seven quotations are from the Gospel of the Hebrews — though at least two of these present some ambiguity."
7. Waitz “Neue Untersuchungen über die sogen. judenchristlichen Evangelien,” pp61-81
8. James R. Edwards The Hebrew Gospel and the development of the synoptic tradition 2009 p120
9. noted by Craig A. Evans
10. Hans-Josef Klauck Apocryphal gospels: an introduction 2003 Page 37
11. International Standard Bible Encyclopedia: A-D article 'Apocryphal Gospels' ed. Geoffrey W. Bromiley p184
12. Vielhauer, P. in Schneemelcher New Testament Apocrypha p171
13. Cameron R The Other gospels: non-canonical gospel texts Philadelphia, 1982. p85
14. Lapham, F. An introduction to the New Testament Apocrypha 2003
15. Bart D. Ehrman, Lost Christianities. 15
16. Bart D. Ehrman The New Testament: A Historical Introduction to the Early Christian Writings (9780195154627) 2000 "The Gospel of the Hebrews. This Gospel was also written in Greek and was in use among Jewish Christians in Alexandria, Egypt
17. Bart Ehrman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, 1999. p 43 Google Link
18. ^ Peter Lebrecht Schmidt "'Und es war geschrieben auf Hebraisch, Griechisch, und Lateinisch: Hiernymus, das Hebraer-Evangelium, und seine mitterlaterliche Rezeption," Filologia Mediolatina 5 (1998), 49-93
19. ^ Schoemaker p.199 1904
20. ^ Bart Ehrman (1999) Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.43
21. Eusebius, Church History 3 . 39 . 16
22. Bart Erhman (1999) Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, pp. 43, 78-83
23. Eusebius, Church History 5 . 10 . 3
24. Jerome, On Illustrious Men 3
25. Schoemaker, p.198
26. Hans-Josef Klauck Apocryphal gospels: an introduction (2003) p.37
27. Klijn A. F. J. Jewish-Christian Gospel Tradition (VCSupp XVII; Leiden: Brill, 1992) 41,
28. Foster, Paul The non-canonical gospels: "Here I differ from AFJ Klijn, Jewish-Christian Gospel Tradition (VCSupp XVII; Leiden: Brill, 1992) 41, where he writes that 'The presence of three Jewish Christian Gospels is an established fact.' "
29. Vielhauer, intro to section "Jewish Christian Gospels" in NTA1.
30. Klauck p.37
31. Klauck; also in Craig A. Evans
32. Klauck: "Against this hypothesis, however, it must be pointed out that we possess three extra-canonical narratives of the baptism of Jesus (see below) which vary to such an extent that they cannot come from one or even two gospels alone." p.37
33. Craig A. Evans, Ancient texts for New Testament studies: a guide to the background: "that the church fathers refer when they speak of a Gospel of the Ebionites, or a Gospel of the Nazarenes."
34. In the "Gospel of the Hebrews", written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the Gospel of the Apostles, or, as it is generally maintained, Matthew's gospel, a copy of which is in the library at Caesarea) - Jerome, Pelag. 3.2
35. The Catalog of Eusebius states ...which some reject, but which others class with the accepted books. And among these some have also placed the "Gospel of the Hebrews", with which thoseHebrews who accept Christ are especially delighted. All these may be reckoned among the disputed books - Eusebius, Hist.Eccl., 3.25.5 ** See also Nicephorus, Patriarch of Constantinople, who produced a catalog of New Testament books, followed by that of the antilegomena (which contains the Revelation of John) and that of the apocrypha. Next to each book is the count of its stichoi (lines). The following is an excerpt. New Testament (writings) the following are gainsaid: 1. The Revelation of John 1400 lines 2. The Revelation of Peter 300 lines 3. The Epistle of Barnabas 1360 lines 4. The Gospel of the Hebrews 2200 lines Apocrypha of the New Testament: 1. The Circuit of Paul 3600 lines 2. The Circuit of Peter 2750 lines 3. The Circuit of John 2500 lines 4. The Circuit of Thomas 1600 lines 5. The Gospel of Thomas 1300 lines 6. The Didache 200 lines 7. The 32 (books) of Clement 2600 lines It is important to note that the Gospel of the Hebrews is 2200 lines, 300 fewer than Greek Matthew. (Nicephorus, Patriarch of Constantinople, in his Stichometry)
36. Klauck, Hans-Josef (2003) . Apokryphe Evangelien - Eine Einführung. Continuum International Publishing Group. p. 36. {{cite book}}: Unknown parameter |trans_title= ignored (|trans-title= suggested) (help)
37. Lee Strobel, The Case for Christ, Zondervan, 2001. Chapter one - which is an interview with Dr. Craig Blomberg, notes that he holds that the traditional authors are probably the actual authors for all gospels, and says about Matthew that he was "a former hated tax collector, he would have been the most infamous character next to Judas Iscariot, who betrayed Jesus!" According to Strobel at the beginning of the chapter, Blomberg "is widely considered to be one of the country's foremost authorities on the biographies of Jesus, which are called the four gospels... Tyndale House and Cambridge University in England, where he was part of an elite group of international scholars that produced a series of acclaimed works on Jesus. For the last dozen years he has been a professor of New Testament at the highly respected Denver Seminary." Google Link
38. Bruce, F.F. Bruce, The New Testament Documents: Are They Reliable?, InterVarsity Press, 1974, 1981. p 30-35
39. Gregory Boyd, The Jesus Legend: The Case for the Reliability of the Synoptic Jesus Tradition, Baker Academic, 2007.
40. The Apologetics Study Bible. B&H Publishing Group. 2007. p. 1402. {{cite book}}: Unknown parameter |authors= ignored (help)
41. Bart D. Ehrman, The New Testament and other early Christian writings, Oxford University Press, 1998. p 9
42. Bart Erhman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, 1999. pp 40-45, 78-83
43. Felix Just, Early Christian Texts Quoted by Eusebius, CatholicResources, 2006. p 1-2
44. William Binnington Boyce The higher criticism and the Bible 1881 "... inclines to this theory, and thinks that our Gospel of Matthew is formed upon this Gospel of the Hebrews."
45. John Kitto, A cyclopædia of Biblical literature: Volume 3 1876 ".. says, that ' Matthew among the Hebrews published also a written gospel in their own language' ... Jerome tells the same tale, with the addition that Pantaenus brought back this Hebrew gospel with him (de Vir. III., 36).
46. Christian Friedrich Weber Neue Untersuchung über das Alter und Ansehen des Evangeliums der Hebräer 1806
47. William Rainey Harper, Ernest De Witt Burton & Shailer Mathews, The Biblical world, Volume 20, University of Chicago Press, 1902. pp 289-252 Google Link
48. W. R. Schoemaker, The Gospel According to the Hebrews, The University of Chicago Press. 1902. pp 196-203 Google Link
49. Edward Byron Nicholson, The Gospel According to the Hebrews, 1879 p26 Google Link
50. James R. Edwards, The Hebrew Gospel & the Development of the Synoptic Tradition, Wm. B. Eerdmans Publishing Co, 2009. p 117 Google Link
51. James R. Edwards The Hebrew Gospel and the Development of the Synoptic Tradition 2009 p113 "R. Handmann, Das Hebräer-Evangelium, 40-44, asserts that the Gospel attributed to the Ebionites by Epiphanius is a “Bastardwerk” that has nothing to do with the Hebrew Gospel."
52. Rudolf Handmann, Das Hebräer-Evangelium, Publisher J. C. Hinrichs, 1888. pp 15-16. Google Link
53. "The doctrine of Judaism cannot be joined to the doctrine of Christ. What connection can there be between the agreement of the Gospel of the Hebrews and the agreement of the Holy Gospels?" - Discourse on Maria Theotokos by Cyril 12A
54. "Parker (1940)": 471. JSTOR 3262407. {{cite journal}}: Cite journal requires |journal= (help)
55. Wilhelm Schneemelcher, Neutestamentlichen Apokryphen in deutscher Übersetzung (Tübingen 1959–1997) translated into English as The New Testament Apocrypha, . Vol. 1, (1991) James Clarke & Co. Ltd. p135. ISBN 0-664-22722-8, ISBN 978-0-664-22722-7
56. Burnett H. Streeter (1924) The Four Gospels. A Study of Origins Treating the Manuscript, MacMillian and Co., Ltd.
57. Pierson Parker (1953) The Gospel Before Mark, Chicago: University of Chicago Press.
58. Edwards (2009) . pp. 105–107.
59. ed. Schneemelcher NTA 1
60. William David Davies, Dale C. Allison - 2004 "More favourable circumstances for the circulation and perhaps the making of a Hebrew Gospel among Jews can most easily be envisaged from the fourth and fifth centuries"
61. Hans-Josef Klauck, Apocryphal gospels: an introduction.36.
62. Edward Nicholson (librarian) 1881 Nicholson. (1879, 2009). p. 26. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
63. Edward Nicholson (librarian) Nicholson. (1879, 2009). p. 82. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
64. Pierson Parker (Dec., 1940). "A Proto-Lucan basis for the Gospel according to the Hebrews". Journal of Biblical Literature. 59: pp. 471–478. JSTOR 3262407. {{cite journal}}: |pages= has extra text (help); Check date values in: |year= (help)CS1 maint: year (link)
65. Farmer, William (1981). The Synoptic Problem: a Critical Analysis. New York: Macmillan. p. 196. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
66. Harrison, Everett Falconer (1971). Introduction to the New Testament. Wm. Eerdmans. p. 152. ISBN 0-8028-4786-2, 9780802847867. {{cite book}}: Check |isbn= value: invalid character (help); Cite has empty unknown parameter: |coauthors= (help)
67. 30 page article from Influence of Buddhism on Primitive Christianity 1893 Arthur Lillie. Lillie, Arthur (2005). The Gospel According to the Hebrews. Kessinger Publishing. pp. 111–134. ISBN 1-4253-7051-9, 9781425370510. {{cite book}}: Check |isbn= value: invalid character (help)
68. ^ Ste. Jerome, On illustrious men 1:4.
69. Ste. Jerome, On illustrious men 3:1.
70. Edwards (2009). p. 228.
71. ANDREW GREGORY Prior or Posterior? Cambridge University Press 51:3:344-360.
72. Bart D. Ehrman, Truth and fiction in The Da Vinci code: a historian reveals what we really know about Jesus, Mary Magdalene, and Constantine, (2004) Oxford University Press US, p19
73. Ed Hindson & Ergun Caner, The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity (2008) Harvest House Publishers, p17
74. Pamela E. Kinlaw, The Christ is Jesus: metamorphosis, possession, and Johannine christology (2005) Issue 18 of Academia Biblica, Society of Biblical Lit, p130. ISBN 1-58983-165-9, ISBN 978-1-58983-165-0 John Ross Carter, Of human bondage and divine grace: a global testimony, Open Court Publishing, 1992. p. 257
75. who converted to Christianity in the early 300s
76. The Oxford Dictionary of the Christian Church, F.L. Cross and E.A. Livingston (1988-92)The Oxford Dictionary of the Christian Church, Oxford University Press p 597&722.
77. F.L. Cross and E.A. Livingston (editors), The Oxford Dictionary of the Christian Church, Oxford University Press, 1990 p.438
78. James Hasting's Encyclopædia of religion and ethics (1914) "The style is lifelike, Jewish, and primitive. Sometimes the naivete borders on the grotesque and draws near to the methods of current Jewish Apocalyptic, as in the famous saying ascribed to Christ, ' My Mother the Holy Spirit took me by one of my hairs to the great Mount Tabor' "
79. William Smith, Dictionary of the Bible: comprising its antiquities, biography, geography, and natural history, Hurd and Houghton, 1872.
80. Nicephorus
81. Didymus the Blind, Rather Matthias who replaced Judas, and Levi are the same man with a double name. This is obvious in the Gospel of the Hebrews.
82. Ezekiel 8 . 3
83. Origen's Commentary on John 2:12
84. Origen’s Homily on Jeremiah 15.4
85. Jerome's Commentary on Isaiah 40 . 9
86. Books.Google.ca
87. EarlychristianWritings.com
88. Lyman Abbott, An illustrated commentary on the gospel according to St. John: for family use and reference, and for the great body of Christian workers of all denominations
89. Philipp Vielhauer and George Strecker, "Jewish-Christian Gospels" in New Testament Apocrypha. (Vol 1: Gospels and Related Writings) ed. Wilhelm Scheemelcher and R. Mcl. Wilson. p. 172
90. ^ P.F. Beatrice, P.F. (2006) Novum Testamentum, Volume 48, Number 2, Brill Pub pp. 147-195
91. Ignatius, Epistle to the Smyrnaeans
92. Jerome, Commentary on Isaiah.
93. Books.Google.com
94. See Chart
95. "In the Synoptic Gospels this is the "Greatest" Commandment" that sums up all of the "Law and the Prophets"
96. Jn 13:34
97. Log 25
98. The Lord says to his disciples: ”And never be you joyful, except when you behold one another with love.” Jerome, Commentary on Ephesians
99. Matt 18:21, Lk 17:4
100. Jn 20:23
101. In the Gospel of the Hebrews, written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the Gospel of the Apostles, or, as it is generally maintained, the Gospel of Matthew, a copy of which is in the library at Caesarea), we find, “Behold the mother of the Lord and his brothers said to him, ‘John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him.’ But Jesus said to them, ‘in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance.’” And in the same volume, “‘If your brother sins against you in word, and makes amends, forgive him seven times a day.’ Simon, His disciple, said to Him, ‘Seven times in a day!’ The Lord answered and said to him, ‘I say to you, Seventy times seven.’ ” Jerome, Against Pelagius 3.2
102. ^ Trite
103. In the so-called Gospel of the Hebrews, for “bread essential to existence,” I found “mahar”, which means “of tomorrow”; so the sense is: our bread for tomorrow, that is, of the future, give us this day. Jerome, Commentary on Matthew 1
104. In Matthew's Hebrew Gospel it states, ‘Give us this day our bread for tomorrow.” Jerome, On Psalm 135
105. Matt 19:16, Mk 10:17 & Lk1 8:18
106. Jn 12:8
107. Jesus said "Blessed are the poor, for to you belongs the Kingdom of Heaven" Log 54
108. The second rich youth said to him, “Rabbi, what good thing can I do and live?” Jesus replied, “Fulfill the law and the prophets.” “I have,” was the response. Jesus said, “Go, sell all that you have and distribute to the poor; and come, follow me.” The youth became uncomfortable, for it did not please him. And the Lord said, “How can you say, I have fulfilled the Law and the Prophets, when it is written in the Law: You shall love your neighbor as yourself and many of your brothers, sons of Abraham, are covered with filth, dying of hunger, and your house is full of many good things, none of which goes out to them?” And he turned and said to Simon, his disciple, who was sitting by Him, “Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of Heaven. ”Origen, Commentary on Matthew 15:14
109. Matt 3:1, Mk 1:9, 3:21, Luke 3:1
110. Jn 1:29
111. Gospel of Thomas, Logion 46: Jesus said, "From Adam to John the Baptist, among those born to women, no one is greater than John the Baptist that his eyes should not be averted. But I have said that whoever among you becomes a child will recognize the (Father's) kingdom and will become greater than John."
112. ^ Epiphanius, Panarion 30:13
113. ^ Matt 10:1, Mk 6:8, Lk 9:3
114. ^ Jn 13:23, 19:26, 20:2, 21:7, 21:20
115. ^ Log 13
116. “There was a certain man named Jesus, about thirty years old, who chose us. Coming to Capernaum, He entered the house of Simon, who is called Peter, and said, ‘As I passed by the Sea of Galilee, I chose John and James, sons of Zebedee, and Simon, and Andrew, Thaddaeus, Simon the Zealot, Judas Iscariot; and you Matthew, sitting at the tax office, I called and you followed me. You therefore, I want to be the Twelve, to symbolize Israel.’”Epiphanius, Panarion 30:13
117. Log 1–114
118. Epiphanius, Panarion 30:13, Jerome, On Illustrious Men, 2
119. Although several Fathers say Matthew wrote the Gospel of the Hebrews they are silent about Greek Matthew found in the Bible. Modern scholars are in agreement that Matthew did not write Greek Matthews which is 300 lines longer than the Hebrew Gospel (See James Edwards the Hebrew gospel)
120. Suggested by Irenaeus first
121. They too accept Matthew's gospel, and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel of the Hebrews, for in truth Matthew alone in the New Testament expounded and declared the Gospel in Hebrew using Hebrew script. Epiphanius, Panarion 30:3
122. Matthew 1:16, 18-25, 2:11, 13:53-55, Mark 6:2-3, Luke 1:30-35, 2:4-21, 34
123. “After the people were baptized, Jesus also came and was baptized by John. As Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ‘Today I have begotten you.’ “Immediately a great light shone around the place; and John, seeing it, said to him, ‘Who are you, Lord?' And again a voice from Heaven said, ‘This is my beloved Son, with whom I am well pleased.’ Then John, falling down before Him, said, ‘I beseech You, Lord, baptize me!’ But Jesus forbade him saying, ‘Let it be so as it is fitting that all things be fulfilled.’” Epiphanius, Panarion 30:13
124. Jesus said, "The (Father's) kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. After he had toiled, he said to the sheep, 'I love you more than the ninety-nine.'" Log 107
125. Parables
126. Language in the Gospel of John
127. Log 109
128. Parables of Jesus
129. ^ Similar to beliefs taught by Hillel the Elder. (e.g. "golden rule")Hillel Hillel the Elder
130. Jn 7:45 & Jn 3:1
131. Jerome, Commentary on Matthew 2
132. John 2:13, 4:35, 5:1, 6:4, 19:14
133. Events leading up to Passover
134. Epiphanius, Panarion 30:22
135. As was the Jewish practice at the time. (John 20:5–7)
136. Jerome, On Illustrious Men, 2
137. Matt 28:1 Mk16:1 Lk24:1
138. Jn 20:11
139. Jerome, On Illustrious Men, 2

References

• Adeney, W.F. (1904–1905) The Gospel According to the Hebrews, The Hibbert Journal 3.
• Amphoux, Christian-Bernard,(1995) L'Evangile selon les Hebreux, Sources de L'Evangile de Luc, Apochrypha 6, pp. 67–77.
• Andrews, M.E. (June, 1943). "The Historical Gospel". Journal of Biblical Literature. 62. The Society of Biblical Literature: pp.45–57. JSTOR 3262428. {{cite journal}}: |pages= has extra text (help); Check date values in: |year= (help)CS1 maint: year (link)
• Bartlet, J. V., (1911) The Sources of St. Luke's Gospel, in Studies in the Synoptic Problem, ed. W. Sanday Clarendon, pp. 313–63.
• Beatrice, P.F. (2006) The 'Gospel According to the Hebrews' in the Apostolic Fathers, Novum Testamentum, Volume 48, Number 2, Brill Pub.
• Brock, S. (1971–1972) "A New Testimonium to the 'Gospel according to the Hebrews", NTS 18.
• Cameron, Ron (1982) The Other Gospels: Non-canonical Gospel Texts, Westminster John Knox Press.
• Cameron, Ron; article "Gospel of the Hebrews" in Anchor Bible Dictionary.
• Edwards, J.R. (2009). The Hebrew Gospel and the Development of the Synoptic Tradition. Wm. B. Eerdmans. ISBN 0-8028-6234-9, 9780802862341. {{cite book}}: Check |isbn= value: invalid character (help)
• The Panarion of Epiphanius of Salamis, Book I (Sects 1-46) Frank Williams, translator, 1987 (E.J. Brill, Leiden) ISBN 90-04-07926-2
• The Panarion of Epiphanius of Salamis, Book II and III (Sects 47-80, De Fide) Frank Williams, translator, 1993 (E.J. Brill, Leiden) ISBN 90-04-09898-4
• The Panarion of St. Epiphanius, Bishop of Salamis Philip R. Amidon, translator, 1990 (Oxford University Press, New York) ISBN 0-19-506291-4
• Flournoy, P. P. (1903) The Gospel according to the Hebrews, Whittet & Shepperson Pub.
• Handmann, Rudolf, (1888) "Das Hebräer-Evangelium. Ein Beitrag zur Geschichte und Kritik des hebraischen Matthaus" J. C. Hinrichs Pub.
• Hilgenfeld, Adolf, (1866) Novem Testamentum extra Canonem Receptum, Leipzig: T.O. Weigel.
• Jeremias, Joachim, (1980) Die Sprache des Lukasevangeliums. Redaktion und Tradition in Nicht-Markusstoff des dritten Evangeliums, Vanderhoeck & Ruprecht Pub.
• Klijn, A. F. J., (1992) Jewish-Christian Gospel Tradition, VCSup 17, Leiden: E.J. Brill.
• Klijn, A. F. J., and G. J. Reinink, (1973) Patristic Evidence for Jewish-Christian Sects, NovTSup 36, Leiden: Brill.
• Lessing, G. E., (1778) New Hypothesis on the Evangelists as Merely Human Historians, in Philosophical and Theological Writings, trans. and ed. H.B. Nisbet (Cambridge Texts in the History of Philosophy, Cambridge University Press, pp. 148–71.
• Lillie, Arthur Influence of Buddhism on Primitive Christianity 1893 extract of 30 pages Lillie, A. (2005). The Gospel According to the Hebrews. Kessinger Publishing. ISBN 1-4253-7051-9, 9781425370510. {{cite book}}: Check |isbn= value: invalid character (help)
• Nicholson, E.B. (1879). The Gospel According to the Hebrews: Its fragments translated and annotated. ISBN 1-110-73938-9, 9781110739387. {{cite book}}: Check |isbn= value: invalid character (help)
• Parker, P. (Dec., 1940). "A Proto-Lucan basis for the Gospel according to the Hebrews". Journal of Biblical Literature. 59: pp. 471–478. JSTOR 3262407. {{cite journal}}: |pages= has extra text (help); Check date values in: |year= (help)CS1 maint: year (link)
• Parker P. (1933). "Ancient citations of the gospel according to the Hebrews,". {{cite journal}}: Cite journal requires |journal= (help) Pacific School of Religion Pub.
• Parker, P. (1934) A partial reconstruction of the Gospel according to the Hebrews, Pacific School of Religion.
• Parker, P. (1953) The Gospel Before Mark, Chicago: University of Chicago Press.
• Pick, Bernhard. (1880s) The Gospel According to the Hebrews, reprint Kessinger Publishing 2005.
• Rolland, Philippe Father, (1994) L'origine et la date des évangiles, Éditions Saint-Paul, Paris 1994, pp. 163–4 .
• Schenke, Hans-Martin, (2001) Das Matthäus-Evangelium im mittelagyptischen Dialekt des Koptishen, Hermes Academic, Oslo Norway.
• Schlatter, Adolf von, (1948) Der Evangelist Matthäus, seine Sprache, sein Ziel, seine Selbständigkeit, Calwer.
• Schneemelcher, Wilhelm. English translation (1991) New Testament Apocrypha, Vol. 1, James Clarke & Co. Ltd.
• Schoemaker, W. R. (1902). The Gospel According to the Hebrews. The University of Chicago Press. JSTOR 3137321. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Schonfield, H.J. (1984) According to the Hebrews, Georg Olms Verlag Pub.

External links

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