Torah of Yeshuah: Gospel of Hebrews (Matthew), Ebionites (Mark), Nazarenes (Luke) & Diatessaron

Let the lambs not fear the wolves after their death. As for you, do not fear those who kill you, for they can do no more. Fear him who has the power to throw soul and body into hell after you are dead.
(Gospel of Matthew)

'I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.'
(Gospel of Matthew)

Theodatus quotes Clement of Alexandria:
"Save your soul and your life!"
(Gospel of Matthew)

Apelles quotes Epiphanius:
"Be competent money managers!"
(Gospel of Matthew)

Tertullian:
"One who has never gone through trials can never perceive the Kingdom of Heaven!"
(Gospel of Matthew)

Clement of Alexandria:
"Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things."
(Gospel of Matthew)

Actus Vercellenses:
"Those with me haven't understood me."
(Gospel of Matthew)

The one who is far from you today will be near tomorrow.
(Gospel of Matthew)

Save your soul and your life!
(Gospel of Matthew)

One who has never gone through trials can never perceive the Kingdom of Heaven!
(Gospel of Matthew)

Jesus said, “Keep the flesh holy and the seal unspotted, that ye may receive eternal life.”
(Gospel of Matthew)

Jesus said, “I am thou, and thou, I. And wheresoever thou art, there am I also; and I am in all scattered. And whence thou wilt, thou canst gather me together; but when thou gatherest me together, thou gatherest thyself together.”
(Gospel of Matthew)

Jesus said, “A man that is a reprobate is not tried by God. A man who is not tempted is not approved.”
(Gospel of Matthew)

Jesus said, “In whatsoever I may find you; in this also will I judge you.”
(Gospel of Matthew)

Jesus said, “Such as I may find thee, I will judge thee.”
(Gospel of Matthew)

Jesus said, “The Lord knoweth them that are His, both those that are near and those that are far off.”
(Gospel of Matthew)

Jesus said, “My mystery is for me and for the sons of my house. Keep the mystery for me and for the sons of my house.”
(Gospel of Matthew)

Jesus said, “I came to put an end to sacrifice, and unless ye cease from sacrificing, anger will not cease from you.”
(Gospel of Matthew)

Fayyum Fragment: As he led them out, he said, "All of you will be offended tonight, as it is written, 'I will strike the shepherd and the sheep will be scattered.'" When Peter said, "Even if all, not I," Jesus said, "Before the cock crows twice, three times you will today deny me."
(Gospel of Matthew)

Letter of the Romans to the Corinthians; Clement, Bishop of Rome, first century: Show mercy so that you may receive it. Forgive others so that you may be forgiven. As you do, it will be so done to you. As you give, so will it be given to you. As you judge, so will you also be judged. As you show kindness, so will you be shown kindness. With the same rule you use to measure these things, so will you be measured.
(Gospel of Matthew)

If you do not guard something small, who will give you something great? Whoever is faithful with very little is faithful with very much.
(Gospel of Matthew)

Ignatius to the Smyrnians, first decade of the second century: Hold and handle me to see that I am not a disembodied demon.
(Gospel of Matthew)

Epistle of Barnabas, between A.D. 70 and 135: Those who want to see me and gain my kingdom must receive me through suffering and affliction.
(Gospel of Matthew)

Justin and several others: In the last days, there will be dissenting opinions and squabbles brought about by false teachers.
(Gospel of Matthew)

Theodatus quotes Clement of Alexandria: Save your soul and your life!
(Gospel of Matthew)

Apelles quotes Epiphanius: Be competent money managers!
(Gospel of Matthew)

Tertullian: One who has never gone through trials can never perceive the Kingdom of Heaven!
(Gospel of Matthew)

Clement of Alexandria: Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things.
(Gospel of Matthew)

Actus Vercellenses: Those with me haven't understood me.
(Gospel of Matthew)

In the same Gospel (Jerome, Eph., v, 3 sq.): "In the Hebrew Gospel too we read of the Lord saying to the disciples: And never, said he, rejoice, except when you have looked upon your brother in love."
(Gospel of Matthew)

In Apostolic Church-Order, 26: "For he said to us before, when he was teaching: That which is weak shall be saved through that which is strong."
(Gospel of Matthew)

(c) In patristic citations: Justin Martyr, Dial. 47: "Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those I shall judge you."
(Gospel of Matthew)

Clement of Alexandria, Strom. I, 24, 158: "For ask, he says for the great things, and the small shall be added to you." Clement of Alexandria, Strom. I, 28, 177: "Rightly therefore the Scripture also in its desire to make us such dialecticians, exhorts us: Be approved moneychangers, disapproving some things, but holding fast that which is good."
(Gospel of Matthew)

Clement of Alexandria, Strom. V, 10, 64: "For not grudgingly, he saith, did the Lord declare in a certain gospel: My mystery is for me and for the sons of my house." (d)
(Gospel of Matthew)

Barnabas 7.11b:
Thus, he says, those who wish to see me and take hold of my kingdom must receive me in tribulation and suffering.
(Gospel of Matthew)

Barnabas 12.1:
Likewise again he narrates concerning the cross in another prophet, who says: And when will these things be consummated? The Lord says: When the tree shall lean over and stand up, and when blood shall flow from the tree. You have again a note concerning the cross and the who was to be crucified.
This saying may reflect an Ezekiel apocryphon partially preserved in 4Q385 (translation slightly modified from Michael Owen Wise, Martin G. Abegg, and Edward M. Cook, The Dead Sea scrolls: A New Translation, page 448):
[And] I said: O LORD, when will [th]ese things come to pass? And the LORD said to [me: Until ... and after many] days a tree shall bend, and it shall stand up....*
(Gospel of Matthew)

Justin Martyr, Dialogue 47:
On this account our Lord Jesus Christ also said: In what things I take you [by surprise], in those things I also will judge.
(Gospel of Matthew)

Irenaeus.
Irenaeus, Against Heresies 5.33.3-4:
The blessing thus predicted pertains, without [fear of] contradiction, to the times of the kingdom, when the just, rising from the dead, will reign, when even the creation, renewed and liberated, will produce a multitude of foods of all kinds from the dew of heaven and the fertility of the earth, just as the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord would teach about those times and would say:
The days will come in which vines will grow, each having ten thousand shoots, and on each shoot ten thousand branches, and on each branch ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape, when pressed, will give twenty-five measures of wine. And, when one of those saints takes hold of a cluster, another cluster will clamor: I am better, take me, bless the Lord through me! Similarly a grain of wheat also will generate ten thousand heads, and each head will have ten thousand grains, and each grain five double pounds of clear and clean flour. And the remaining fruits and seeds and herbiage will follow through in congruence with these, and all the animals using these foods which are taken from the earth will in turn become peaceful and consenting, subject to men with every subjection.
These things Papias too, who was a earwitness of John and companion of Polycarp, and an ancient man, wrote and testified in the fourth of his books. For there are five books written by him. And he adds, saying: But these things are believable by the believers. And, he says, Judas the traitor did not believe and asked: How therefore will such generations be brought to completion by the Lord? The Lord said: Those who come into those [times] will see.
(Gospel of Matthew)

Clement of Alexandria.
Clement of Alexandria, Excerpts from Theodotus 2.2:
On this account the savior says: Save yourself and your soul.
(Gospel of Matthew)

Clement of Alexandria, Miscellanies 1.19:
For he says: Have you seen your brother? You have seen your God.
(Gospel of Matthew)

Clement of Alexandria, Miscellanies 1.24:
For he says: Ask for the great things, and the little things will be added unto you.
The passive is a periphrasis for the name of God; it is God who will add the little things.
(Gospel of Matthew)

Clement of Alexandria, Miscellanies 1.28:
With reason, then, the scripture, wishing us to become such kind of dialectics, exhorts: But become approved moneychangers, rejecting the [evil] things, and embracing the good.
Compare the ειδος, or coin-image, in 1 Thessalonians 5.21-22. A τραπεζα (Aramaic shulchan) is a table; a τραπεζιτης (Aramaic shulchani) is a moneychanger.
(Gospel of Matthew)

Clement of Alexandria, The Instructor 3.12; Miscellanies 4.8 (confer Didascalia 2.3; 1 Peter 4.8):
Yes, indeed, concerning love also he says: Love covers a multitude of sins.
(Gospel of Matthew)

Clement of Alexandria, Miscellanies 5.10:
My mystery is for me and for the sons of my house.
(Gospel of Matthew)

Refer to a similar line from pseudo-Clement.
Clement of Alexandria, Miscellanies 6.44:
And the Lord said: Go out, those who wish to do so, from your bonds.
(Gospel of Matthew)

Tertullian.
Tertullian, On Baptism, chapter 20:
No man can obtain the heavenly kingdom that has not passed through temptation.
(Gospel of Matthew)

Pseudo-Clementines.
Pseudo-Clement, Epitome 1.96:
Our Lord Jesus Christ, the son of God, said: The good things must come, and blessed is the one, he says, through whom they come.
(Gospel of Matthew)

Pseudo-Clementine Homilies 19.20:
And Peter [said]: We remember our Lord and teacher, how he commanded and said to us: Keep the mysteries for me and for the sons of my house.
(Gospel of Matthew)

Hippolytus, Commentary on Daniel 4.60:
When therefore the Lord narrated to the disciples that the imminent kingdom of the saints would be glorious and wondrous, Judas, bewildered by these words, said: And who will see these things? But the Lord said: Those who have become worthy will see these things.
(Gospel of Matthew)

Origen.
Origen, On Matthew 15.14, from the gospel according to the Hebrews:
It is written in a certain gospel, which is called according to the Hebrews, if yet it pleases one to accept it, not as an authority, but as a manifestation of the proposed question: The second of the rich men said unto him: Master, what good thing can I do and live? He said unto him: O man, do that which is in the law and the prophets. He answered him: I have kept them. He said unto him: Go, sell all that you own and distribute it to the poor, and come, follow me.
But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him: How can you say: I have kept the law and the prophets? For it is written in the law: You shall love your neighbor as yourself. And behold, many of your brethren, sons of Abraham, are clad in filth, dying of hunger, and your house is full of many good things, and nothing at all goes out of it unto them.
And he turned and said unto Simon his disciple, who was sitting by him: Simon, son of Jonah, it is easier for a camel to enter in by the eye of a needle than for a rich man to enter into the kingdom of heaven.
(Gospel of Matthew)

Origen, On Matthew 13.2:
And Jesus indeed says: On account of the sick I was sick and on account of the hungry I was hungry and on account of the thirsty I was thirsty.
(Gospel of Matthew)

Origen, On Jeremiah 14.5:
And in the gospel it is written: And wisdom sends out her children.
(Gospel of Matthew)

Eusebius.
Eusebius, Theophany 4.12 (in Syriac, apud Jeremias, and Latin):
Egbe li shappire; shappire hanon dihab li ab debashemayya.
I choose for myself those who please me; they please me whom my father in heaven gives me.
(Gospel of Matthew)

Epiphanius.
Epiphanius, Panarion 66.42:
On this account he says: The one speaking in the prophets, behold, I am here.
(Gospel of Matthew)

The Didascalia.
Didascalia 2.8:
For the scripture says: An unproven man is one who is untempted.
(Gospel of Matthew)

Jerome.
Jerome, On Ephesians 3, commentary on Ephesians 5.4 (from the gospel according to the Hebrews):
Never be content, he said, except when you look upon your brother in love [or in charity].
(Gospel of Matthew)

Jerome, Against Pelagius 3.2:
If your brother sins in word, says he, and makes satisfaction to you, seven times a day receive him. Simon his disciple said to him: Seven times a day? The Lord responded and said to him: Still I say to you, until seventy times seven. For indeed in the prophets, even after they were anointed by the holy spirit, the speech of sin was found.
(Gospel of Matthew)

Macarius.
Macarius, Homilies 12.17:
Finally, the Lord said to them: Why do you wonder at signs? I am giving you a great inheritance which the whole world does not have.
(Gospel of Matthew)

Canonical Rule of the Holy Apostles 3:
In anyone partakes of the body of the Lord and [also] bathes, he will be accursed, just as the Lord said.
(Gospel of Matthew)

I. THE GOSPEL ACCORDING TO HEBREWS.
" Behold, the mother of the Lord and His brethren said unto Him, John the Baptist baptizeth for the remission of sins ; let us go and be baptized of him. But He said : " What have I committed, that I should be baptized of him, unless it be that in saying this L am in ignorance."
(Gospel of Matthew)

" And it came to pass, as the Lord ascended from the water, the whole fountain of the Holy Spirit descended upon Him and rested upon Him, and said to Him, * My son, in all the prophets I expected thee that Thou mightest come and that I might rest upon thee. Thou art my rest, thou art my firstborn Son, who reignest in eternity.' ''
(Gospel of Matthew)

" My mother, the Holy Spirit, took me just now by one of my hairs and carried me off to the great Mount Tabor,"
(Gospel of Matthew)

(Matt. IV, 5). The Jewish gospel has riot " in- to the Holy City," but " to Jerusalem."
(Gospel of Matthew)

(Matt. VI, 11) In the gospel of the Hebrews for the " supersubstantial bread *' I found
" Mahar " which signifies " to-morrow's," so that the meaning would be : " give us this day
the bread for the morrow."
(Gospel of Matthew)

(Matt. XII, 9-13). In the gospel which the (by most it is designated as the original (au-
thenticum) Matthew), we read that the man with the withered hand, was a mason, who
asked for help with these words : " I was a mason, working for my bread with my hands.
I pray Thee, Jesus, restore me to soundness, that I eat not my bread in disgrace."
(Matt. XVI, 17). For Barjona the Jewish gospel reads " Son of John."
(Gospel of Matthew)

" If thy brother has sinned in word against thee, and has made satisfaction, forgive him unto seven times a day. Simon, His disciple, said unto Him : " Until seven times ? " The Lord answered saying, " Verily I say unto thee, until seventy times seven! For even in the prophets the word of sin is found after they have been anointed with the holy Spirit."
(Gospel of Matthew)

(Matt. XIX, 16 sq.) Another rich man said to Him : " Master, what good thing shall I do to live ? " He said to him : " O man, fulfil the law and the prophets." He replied : " I have fulfilled." He said to him : " Go, sell all that thou possesseth, and distribute to the poor, and come, follow me." But the rich man began to scratch his head, and it did not please him. And the Lord said to him: " How sayest thou, I have fulfilled the law and the prophets, since it is written in the law: Thou shalt love thy neighbor as thyself; and lo ! many of thy brethren, sons of Abra-ham, are clothed in filth, dying of hunger, and thy house is full of many goods, and nothing at all goes out of it to them." And return-ing to Simon, His disciple, who was sitting by Him, he said : " Simon, son of Jonas, it is easier for a camel to enter the eye of a needle than for a rich man (to enter) into the kingdom of heaven."
(Gospel of Matthew)

(Matt. XXI, 9). Matthew who wrote a gos-pel in Hebrew offer " Osanna Barrama," i. e., Hosanna in the highest.
(Gospel of Matthew)

(Matt. XXIII, 35). In the Gospel which the Nazarenes use we find it written for Son of Barachias " Son of Jehoiada."
(Gospel of Matthew)

Hieronymus in Matt, XXIII, 35: "He calls Zacharias the son of Jodae, for he had two names. Baring-Gould (1. c, p. 138) remarks: " Now the Zacharias to whom our Lord re-ferred was Zechariah, son of Jehoiada, and not of Barachias,' who was stoned ' in the court of the house of the Lord ' by order of Joash (2 Chron. XXIV, 20). Zacharias, son of Barachias, was not killed till long after the death of our Lord. He was massacred by the zealots inside the Temple, shortly before the siege, i. e., about A. D. 69. Either, then, the Greek Gospel of St. Matthew was not written till after the siege of Jerusalem, and so this anachronism passed into it, or the error is due to a copyist, who, having heard of the murder of Zacharias son of Barachias, but who knew nothing of the Zacharias mentioned in Chronicles, corrected the Jehoiada of the original into Barachias, thinking that thereby he was rectifying a mistake.*'
(Gospel of Matthew)

14. (Matt. XXV, 14 sqq.). Since the gospel which has come down to us in Hebrew lan-guage pronounces not the threat against him who hid the money, but who spent it in riot-ous living вЂ” (the master) had three servants; one spent the substance of the master with harlots and with female flutists; the second multiplied it ; the third hid the talent ; then the one received an addition, the second was blamed, and the third was cast into prison.
(Gospel of Matthew)

15. (Matt. XXVI, 74). The Hebrew: "and he denied and swore and cursed."
(Gospel of Matthew)

16. (Matt. XXVII, 16 sq.). In the so-called gos-pel of the Hebrews, Barrabas is interpreted by "son of their teacher,'' who was condemned for sedition and murder.
(Gospel of Matthew)

17. (Matt. XXVII, 51). In the Gospel often mentioned we read " that the very great lintel of the Temple broke and fell into pieces.".
(Gospel of Matthew)

18. (Matt. XXVII, 62 sqq. ; comp. i Cor. XV, 7). The Gospel also entitled " according to the Hebrews " which I lately translated into Greek and Latin, and which Origen often quotes, contains the following narrative after the Resurrection : " Now the Lord when He had given the cloth to the servant of the priest, went to James and appeared to him." For James had taken an oath that he would not eat bread from that hour on which he had drunk the cup of the Lord, till he saw Him risen from the dead. Again a little afterward the Lord says : " Bring a table and bread," and forthwith it is added : " He took bread and blessed' and brake and gave to James the Just and said to him : ' My brother, eat thy bread, for the Son of Man is risen from them that sleep.' "
(Gospel of Matthew)

19. (Matt. XXVII, 62 sqq., XXVIII, 17). For I know and believe that after His resurrection He lived in the flesh. For when the Lord came to Peter and to the Apostles, He said to them : " Lay hold, handle Me, and see that I am not an incorporeal spirit." And imme-diately they touched Him, and believed, being both convinced by His flesh and spirit. Ignatius ad Smyrn, III, i, 2.
(Gospel of Matthew)

20. (John VII, 53, VIII, 11). He (Papias) gives a history of a woman who had been accused of many sins before the Lord, which is also con-tained in the gospel of the Hebrews.
Eusebius, Hist. Eccles. Ill, 39, 17.
(Gospel of Matthew)

21. (Matt. V, 21 sqq? XVIII, 6 sqq., 31?). In the gospel of the Hebrews which the Nazarenes are in the habit to read it belongs to the great-est sins when " one afflicts the spirit of his brother."
Hieronymus in E::ech. XVIII. 7.
(Gospel of Matthew)

22. As we also read in the Hebrew gospel, where the Lord says to His disciples : " Be never glad unless ye are in charity with your brother."
Hieronymus in Ephes. V, 4.
(Gospel of Matthew)

23. The cause therefore of the divisions of souls that come to pass in houses (Christ) Himself taught as we have found in a place in the Gos-pel existing among the Jews in the Hebrew language, in which it is said : " I will choose for myself the best which my Father in heaven hath given me."
Eusebius, Theophania IV, 12.
(Gospel of Matthew)

24. As it is also written in the gospel of the He-brews " He who wonders shall reign, and he that reigns shall rest." Clem. Alex. Stromata II, 9, 45. In an-other passage Stromata V, 14, 96 Cle-ment says : " With these words ( Plato, Timceus, p. 90) agrees the sentence : * He that seeks will not rest till he finds, and when he finds, he will wonder, and won-dering he shall reign, and reigning he shall rest.' "
(Gospel of Matthew)

30. For thus he says : " Those who wish to see me and to lay hold upon my Kingdom, must receive me through tribulation and suffering."
Barnabas VII, 11.
(Gospel of Matthew)

31. According to that word: " Every man who is not tempted is not approved."
Cassian., ColL IX, 23.
(Gospel of Matthew)

When Melchus, Casper and Phadizarda saw the star, they rejoiced with exceeding great joy. When Yosef looked out with his eyes, he saw a crowd of pilgrims who were coming in company to the cave, and he said: I will arise and go out to meet them. And when Yosef went out, he said to Shim'on, “It seems to me as if those coming were soothsayers, for lo, every moment they look up to heaven and confer with one another. But they seem to be strangers, for their appearance differs from ours; for their dress is very rich and their complexion quite dark; they have caps on their heads and their garments seem to be silky, and they have breeches on their legs. And they have halted and are looking at me, and lo, they have halted and are looking at me, and lo, they have again set themselves in motion and are coming here. And they came into the house, and they found the boy, and his mother, Miriam, with him, and they fell on the ground and paid homage to him: and opened their stores, and they presented to him gifts; gold, and frankincense, and myrrh.
(Gospel of Matthew)

When Christ wished to come upon the earth to men, the good Father summoned a mighty power in heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.
(Gospel of Matthew)

The Lord's mother and brothers said to him, "John baptizes for the forgiveness of sins. Let's go and be baptized by John!" The Lord said to them, "In what way have I sinned that I should go and be baptized by him? Unless, of course, I have just committed the sin of ignorance!"
(Gospel of Matthew)

When the Lord had come out of baptism's waters, the entire of the Holy Spirit descended on him and remained. The Spirit said, "My Son, through all the prophets I have been waiting for you so that I might rest in you. For you are my rest; you are my first-begotten Son that will reign forever."
(Gospel of Matthew)

Jesus said, “Just now, my mother, the Holy Spirit, took me by one of my hairs, and bare me away to the great mountain Tabor.”
(Gospel of Matthew)

Jesus said, “Even though ye were gathered together with me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, “Depart from me; I know you not whence ye are, ye workers of iniquity.”
(Gospel of Matthew)

Jesus said: “There shall be with me, also, my twelve servants.”
(Gospel of Matthew)

Jesus said, “I will select to myself these things. Very, very excellent are those whom my Father who is in heaven hath given me.”
(Gospel of Matthew)

Whoever marvels will reign, and whoever has reigns will rest. Whoever looks will not rest until he finds; whoever finds will marvel; whoever marvels will reign. Whoever reigns will rest.
(Gospel of Matthew)

And behold, Melek, a man which had his hand withered praying "I was
a mason seeking a livelihood with my hands: I pray you Yeshua, to restore
me my health, that I may not beg meanly for food." And they asked him, saying, "Is it lawful on the Sabbath to heal the sick?" And all this was that they might accuse him before the beit din. And he said to them, "What man among you, having one sheep that shall fall into a pit on the Sabbath, will not lay hold on it, and lift it out? And is not a man better than a sheep? Therefore it is lawful to do good on the Sabbath." Then said he to the man, "Stretch out your hand." And he stretched it out, and it was restored to health, like as the other.
(Gospel of Matthew)

Jesus said, “Behold, I will make the last like the first.”
(Gospel of Matthew)

Jesus said, “Show yourselves tried money-changers.”
(Gospel of Matthew)

Jesus said, “Those who wish to see me, and to lay hold upon my kingdom, must receive me through tribulation and suffering.”
(Gospel of Matthew)

Jesus said, “A man that is a reprobate is not tried by God. A man who is not tempted is not approved.”
(Gospel of Matthew)

Jesus said, “Ye shall be as lambs in the midst of wolves. And Peter answered, and said unto him, “What, then, if the wolves shall tear in pieces the lambs?”
Jesus said unto Peter, “The lambs have no cause, after they are dead, to fear the wolves; and in like manner, fear ye not them that kill you, and can do nothing more unto you; but fear Him who, after ye are dead, hath power over both soul and body, to cast them into hell fire.”
(Gospel of Matthew)

Jesus said, “Ask great things, and the small shall be added unto you; and ask heavenly things, and the earthly shall be added unto you.”
(Gospel of Matthew)

Jesus said, “If ye keep not that which is small, who will give you that which is great? For I say unto you, that he that is faithful in very little is faithful also in much.”
(Gospel of Matthew)

Jesus said, “Doubt not, that ye sink not into the world, as Simon when he doubted and began to sink into the sea.”
(Gospel of Matthew)

Jesus said, “All things whatsoever ye would not that a man should do unto you, do ye not unto another. And what thou hatest, thou shalt not do unto another.”
(Gospel of Matthew)

Jesus said, “Amongst the greatest offenders is he who woundeth the spirit of his brother.”
(Gospel of Matthew)

The Lord said to his disciples, Be joyful only when you look upon your brother's face with love. The most grievous offenders are those who have offended their brothers' spirits.
(Gospel of Matthew)

Jesus said, “Where one is, there am I also. And where two are, there also will I be, and when we are three.”
(Gospel of Matthew)

Jesus said, “If thy brother sin against thee by a word, and giveth thee reparation, thou shalt seven times in a day accept him." Then said Simon his disciple to him, “Seven times?”
The Lord answered, and said unto him: “Yea, I say unto thee, until seventy times seven. For even in the prophets, after they were anointed with the Holy Spirit, there is found a word of sin.”
(Gospel of Matthew)

The other of two rich men said to him, "Master, what good works should I do so that I will live?" The Lord said to him, "Man, fulfill the law and the prophets." The rich man said, "I have done that already." Then the Lord commanded, "Go and sell everything you have and distribute it among the poor, then come and follow me." The rich man could only scratch his head, for what the Lord had said hadn't pleased him at all. So the Lord said to him "How can you say that you have fulfilled the law and the prophets? For it stands written in the law, 'Love your neighbor as yourself.' Yet, look around and see that many of the sons of Abraham are begrimed with dirt and die with hunger. Your house is full of all kinds of desirable things, but none of your wealth comes out of it for them!" He turned and said to his disciple Simon, who was sitting near by, "Simon, son of Jona, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven."
(Gospel of Matthew)

Jesus said unto Cephas: “What thinkest thou, Simon? The kings of the earth, from whom do they receive custom and tribute? From their sons, or from strangers?” Simon said unto him, “From strangers.” Jesus said unto him: “Children, then, are free?” Simon said unto him, “Yea.” Jesus said unto him: “Give thou also unto them, like the stranger.”
(Gospel of Matthew)

Jesus said, “Woe unto those who do anything through their own presumption, and not through God.”
(Gospel of Matthew)

Jesus said, “Woe unto those who join together their offences as with a long rope.”
(Gospel of Matthew)

Jesus said, “A man had three servants; one who consumed his substance with harlots and flute-players; another who increased it; and another who hid the talent. Afterwards, one was accepted, one was blamed alone, and another was shut up in prison.”
(Gospel of Matthew)

Jesus said, “Woe to you, Korazin! Woe to you, Beit Tzaidah! for if the fifty three mighty works were done in Tzor and Tzidon, which were done in you, they would have turned from evil long ago in sackcloth and ashes.
(Gospel of Matthew)

Jesus said, “If ye do not make what is on the right to be left, and the left right, and what is above to be below, and what is before to be behind, ye shall not perceive the kingdom of God. If ye do not make your low things high, and your crooked things straight, ye shall not enter into my kingdom.”
(Gospel of Matthew)

Jesus said, “The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, “I am a better cluster, take me; bless the Lord through me.”...
… In like manner, a grain of wheat shall produce ten thousand ears, and every ear shall have ten thousand grains, and every grain shall yield ten pounds of clear, pure, fine flour; and apples, and seeds, and grass shall produce in similar proportions; and all animals, feeding then only on the productions of the earth, shall be come peaceable and harmonious, and be in perfect subjection to man. ...
… And Judas the traitor, not believing, and asking, “How shall such growths be accomplished by the Lord?” the Lord said: They shall see who shall come to them. These, then, are the times mentioned by the prophet Isaiah, “And the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them.”
(Gospel of Matthew)

Give us today tomorrow's bread.
(Gospe of Matthew)

Save your soul and your life!
(Gospe of Matthew)

One who has never gone through trials can never perceive the Kingdom of Heaven!
(Gospel of Matthew)

Those who want to see me and gain my kingdom must receive me through suffering and affliction.
(Gospel of Matthew)

Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things.
(Gospel of Matthew)

Jesus said, “Neither did he sin at all, nor his parents, but that the power of God might be made manifest through him in healing the sins of ignorance.”
(Diatessaron)

And the multitude that went before him, and behind him, cried, saying, "Hoshianna to the Son of David, Blessed is he that comes in the name of YHWH, Hoshianna barrama
(Gospel of Matthew)

Jesus entered the temple of Yahweh and drove out all those who bought or sold. He overturned the moneychanger's tables and the seats of the pigeon-sellers. Rays of light came out from his eyes and the majesty of the Godhead gleamed in his face, by which many were terrified and ran away.
(Gospel of Matthew)

And Shim'on Kefa and one of the other talmidim were following Yeshua. And the Chief Cohen knew that talmid as he was the son of the poor fisherman Zavdai, he had often brought fish to the palace of the high cohenim Hananyah and Kayafah. And Yochanan went out to the damsel that kept the door and secured from her permission for his companion Kefa, who stood weeping loudly before the door, to come in.
(Gospel of Matthew)

And, behold, the earth did quake, the lintel of the Temple of wondrous size was broken and even forced asunder, and overhead awful voices were heard which said: ‘Let us depart from this abode', the veil of the Temple was torn in two from the top to the bottom, and, and the rocks were torn;
(Gospel of Matthew)

As the Lord spoke the words of Isaiah from the cross, thousands of the Jews standing around became believers.
(Gospel of Matthew)

The Lord appeared to James, who had sworn that he would not eat until he should see the Lord risen from them that are asleep. The Lord said, "Bring a table and bread!" James did as he was told. The Lord took the bread, blessed it and broke it. Handing it to James the Just, he said, "My brother, you may now eat your bread, for the Son of Man is risen from sleepers."
(Gospel of Matthew)

To Matt. 2:15 cf. Gospel of the Nazaraeans, (in Jerome, On Illustrious Men 3)--"Out of Egypt have I called my son" and "For he shall be called a Nazaraean." Cf. Also margin of codex 1424 -- This was to fulfill what the Lord had spoken by the prophet, "Out of Egypt have I called my son . . ."
(Gospel of Matthew)

Matthew 4:5: "Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple..."
To Matt. 4:5 cf. Gospel of the Nazaraeans: The Jewish Gospel has not to the holy city, but to Jerusalem.
(Gospel of Matthew)

Matthew 6:11: "Give us this day our daily bread."
To Matt. 6:11 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 6:11)--In the so-called Gospel according to 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.
(Gospel of Matthew)

Matthew 7:5: Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
To Matt. 7:5 cf. Gospel of the Nazaraeans: The Jewish Gospel reads here: "If you be in my bosom and do not the will of my Father who is in heaven, I will cast you away from my bosom."
(Gospel of Matthew)

Matthew 10:16: "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves."
To Matt. 10:16 cf. Gospel of the Nazaraeans -- The Jewish Gospel: [wise] more than serpents.
(Gospel of Matthew)

Matthew 11:12: "And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force."
To Matt. 11:12 cf. Gospel of the Nazaraeans: The Jewish Gospel has: [the kingdom of heaven] is plundered.
(Gospel of Matthew)

Matthew 11:25: "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes."
To Matt. 11:25 cf. Gospel of the Nazaraeans: The Jewish Gospel has: I am grateful to thee.
(Gospel of Matthew)

Matthew 12:10: "And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? That they might accuse him."
To Matt. 12:10 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 12:13)--In the Gospel which the Nazarenes and the Ebionites use, which we have recently translated from Hebrew to Greek, and which most people call the authentic [Gospel] of Matthew, the man who had the withered hand is described as a mason who begged for help in the following words: "I was a mason, earning a living with my hands; I beg you, Jesus, restore my health to me, so that I need not beg for my food in shame."
(Gospel of Matthew)

Matthew 12:40: "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth."
To Matt. 12:40b cf. Gospel of the Nazaraeans: The Jewish Gospel does not have: three days and three nights.
(Gospel of Matthew)

Matthew 15:5: "But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me..."
To Matt. 15:5 cf. Gospel of the Nazaraeans: The Jewish Gospel has: Corban is what you should gain from us.
(Gospel of Matthew)

Matthew 16:2-4: "He answered and said unto them, When it is evening, ye said, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?" ...A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
To Matt. 16:2 cf. Gospel of the Nazaraeans: What is marked with an asterisk [i.e., from "When it is evening" to the end of v. 3] is not found in other manuscripts, and is not found in the Jewish Gospel.
(Gospel of Matthew)

Matthew 16:17: "And Jesus answered and said unto him, Blessed art thou, Simon Bar-jo-na: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."
To Matt. 16:17 cf. Gospel of the Nazaraeans: The Jewish Gospel has: "son of John" [for "Bar-Jona"].
(Gospel of Matthew)

Matthew 18:21-22: "Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven."
Luke 17:3-4: "Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him."
To Matt. 18:21-22 (Luke 17:3-4) cf. Gospel of the Nazaraeans (in Jerome, Against Pelagius, III.2)--He says, "If your brother has sinned by a word, and repented, receive him seven times a day." Simon, his disciple, said to him, "Seven times a day?" The Lord answered, "Yes, I tell you, as much as seventy times seven times! For in the prophets also, after they were anointed by the Holy Spirit, a word of sin [sinful speech?] was found."
(Gospel of Matthew)

Matthew 18:22: "Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven."
To Matt. 18:22 cf. Gospel of the Nazaraeans: The Jewish Gospel has, immediately after "seventy times seven": For in the prophets also, after they were anointed by the Holy Spirit, a word of sin [sinful speech?] was found in them.
(Gospel of Matthew)

Matthew 19:16-24: "And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you , That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."
To Matt. 19:16-24 cf. Gospel of the Nazaraeans (in Origen, Commentary on Matt. 15:14 in the Latin version) The second of the rich men said to him, "Teacher, what good thing can I do and live?" He said to him "Sir, fulfil the law and the prophets." He answered, "I have." Jesus said, "Go, sell all that you have and distribute to the poor; and come, follow me." But the rich man began to scratch his head, for it did not please him. And the Lord said to him, "How can you say, I have fulfilled the law and the prophets, when it is writtten in the law: You shall love your neighbor as yourself; and lo, 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 a rich man to enter the kingdom of heaven."
(Gospel of Matthew)

Mark 10:18: "And Jesus said unto him, Why callest thou me good? There is none good but one, that is, God."
Luke 18:19: "And Jesus said unto him, Why callest thou me good? None is good, save one, that is, God."
To Mark 10:18 and Luke 18:19 cf. Gospel of the Naassenes [perhaps a reference to the Gospel of the Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.7.26)--"Why do you call me good? One there is who is good -- my Father who is in heaven -- who makes his sun to rise on the just and on the unjust, and sense rain on the pure and on sinners." (Cf. Also Matt. 5:45).
(Gospel of Matthew)

Matthew 20:22: "But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able."
To Matt. 20:22 cf. Gospel of the Naassenes [believed to be a gloss for Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.8.11)--"But" he says, "even if you drink the cup which I drink, you will not be able to enter where I go."
(Gospel of Matthew)

Matthew 21:12: "And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves..."
To Matt. 21:12 cf. Gospel of the Nazaraeans, quoted in a marginal note of a thirteenth century manuscript [thus if this is true, and there are other sources that also seem to have had access to the Hebrew gospel at that time, then this Hebrew Gospel was available even in the 13th century] of the Aurora by Peter of Riga -- In the Gospel books which the Nazarenes use it is written: From his eyes went forth rays which terrified them and put them to flight.
(Gospel of Matthew)

Matthew 23:27: "Woe unto you, scribes and Pharisees, hypocrites! For ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness."
To Matt. 23:27 cf. Gospel of the Naassenes [again, probably a reference to Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.8.23)--"You are whitewashed tombs filled within with dead men's bones," that is, there is not within you the living man.
(Gospel of Matthew)

Matthew 23:35: "That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zach-a-ri-as son of Bar-a-chi-as, whom ye slew between the temple and the altar."
To Matt. 23:35 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 23:35)--In the gospel which the Nazarenes use, for "son of Barachiah" we find written, "son of Jehoiada." Cf. Also -- And Zechariah the son of Jehoiada said, "For he was of two names" -- Peter of Laodicea Commentary on Matthew 23:35 ed. Heinrici V.267.
(Gospel of Matthew)

Matthew 26:74: Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew."
To Matt. 26:74 cf. Gospel of the Nazaraeans: The Jewish Gospel has: And he denied, and he swore [i.e., took an oath], and he cursed.
(Gospel of Matthew)

Matthew 27:16: "And they had then a notable prisoner, called Barabbas."
To Matt. 27:16 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 27:16)--In the Gospel according to the Hebrews Barabbas is interpreted as "son of their master (teacher?)." He had been condemned because of insurrection and murder.
(Gospel of Matthew)

Luke 23:34: "Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots."
To Luke 23:34 cf. Gospel of the Nazaraeans (in Haimo of Auxerre, Commentary on Isaiah 53:12)--As it is said in the Gospel of the Nazarenes: At this word of the Lord, many thousands of Jews standing around the cross, believed.
(Gospel of Matthew)

Matthew 27:51: "And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent..."
To Matt. 27:51 cf. Gospel of the Nazaraeans (in Jerome, Letter 120 to Hedibia and Commentary on Matthew 27:51): In the Gospel that is written in Hebrew letters we read, not that the curtain of the temple was torn, but that the astonishingly large lintel of the temple collapsed.
(Gospel of Matthew)

Matthew 27:65: "Pilate said unto them, Ye [i.e. the Sanhedrin of the Temple have their own police force or "watch"] have a watch: go your way, make it as sure as ye can."
To Matt. 27:65 cf. Gospel of the Nazaraeans, as recorded in a marginal note of some mss: The Jewish Gospel has: And he delivered armed men to them, that they might sit opposite the cave and guard it day and night.
(Gospel of Matthew)

"Whoever marvels will reign, and whoever has reigns will rest. Whoever looks will not rest until he finds; whoever finds will marvel; whoever marvels will reign. Whoever reigns will rest."
(Gospel of Matthew)

"If you do not fulfill my commands then even if you should gather together in my bosom, I will throw you out and say: Leave me, I do not know where you come from, you workers of evil."
(Gospel of Matthew)

"The Lord's mother and brothers said to him, "John baptizes for the forgiveness of sins. Let's go and be baptized by John!" The Lord said to them, "In what way have I sinned that I should go and be baptized by him? Unless, of course, I have just committed the sin of ignorance!"
(Gospel of Matthew)

"Give us today tomorrow's bread."
(Gospel of Matthew)

"If your brother has sinned against you with words, but has asked forgiveness and made reparations, forgive him seven times a day." Simon, his disciple, asked him, "Seven times a day?" The Lord told him, "Yes, I'm telling you, as many as seventy times seven times; for it is written that the words of sinful discourse were found even after the Holy Spirit anointed the prophets."
(Gospel of Matthew)

"When the Lord had come out of baptism's waters, the entire of the Holy Spirit descended on him and remained. The Spirit said, "My Son, through all the prophets I have been waiting for you so that I might rest in you. For you are my rest; you are my first-begotten Son that will reign forever."
(Gospel of Matthew)

"The Lord said to his disciples, Be joyful only when you look upon your brother's face with love. The most grievous offenders are those who have offended their brothers' spirits."
(Gospel of Matthew)

"Jesus said, Even so my mother, the Holy Spirit, took me by one of my hairs and carried me to the great Mount Tabor."
(Gospel of Matthew)

"I choose for myself the most worthy - they are given me by my Father in Heaven."
(Gospel of Matthew)

"As the Lord spoke the words of Isaiah from the cross, thousands of the Jews standing around became believers."
(Gospel of Matthew)

"Jesus entered the temple of Yahweh and drove out all those who bought or sold. He overturned the moneychanger's tables and the seats of the pigeon-sellers. Rays of light came out from his eyes, by which many were terrified and ran away."
(Gospel of Matthew)

"Whoever seeks will not rest until he finds; whoever finds will be amazed; whoever is amazed will reign; whoever reigns will rest."
(Gospel of Matthew)

"The Lord appeared to James, who had sworn that he would not eat until he should see the Lord risen from them that are asleep. The Lord said, "Bring a table and bread!" James did as he was told. The Lord took the bread, blessed it and broke it. Handing it to James the Just, he said, "My brother, you may now eat your bread, for the Son of Man is risen from sleepers."
(Gospel of Matthew)

"When he came to Peter and the others with him, he said to them, "Behold! Touch me and see that I am not a bodiless demon!" Right away, they touched him and believed, being in close contact with his flesh and his spirit."
(Gospel of Matthew)

"The married should not repudiate the spouse; the unmarried should remain so."
(Gospel of Matthew)

The Lord said, "You will be like sheep among wolves." Peter said, "What if the wolves tear the sheep to pieces?" The Lord replied, "Then let the sheep not fear the wolves after death. So, have no fear of those that kill you, for that is the last and worst they can do. Fear the one who has power to throw you into hell after you've been killed."
(Gospel of Matthew)

"You will not recognize the Kingdom of Yahweh until you make what is in your right hand the same as what is in your left hand; what is in your left hand the same as what is in your right hand; what is above as what is below; what is behind you as what is before."
(Gospel of Matthew)

"The days will come in which vines will grow, each having ten thousand shoots, and on each shoot ten thousand branches, and on each branch ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape, when pressed, will give twenty-five measures of wine. And, when one of those saints takes hold of a cluster, another cluster will clamor: I am better, take me, bless the Lord through me! Similarly a grain of wheat also will generate ten thousand heads, and each head will have ten thousand grains, and each grain five double pounds of clear and clean flour. And the remaining fruits and seeds and herbiage will follow through in congruence with these, and all the animals using these foods which are taken from the earth will in turn become peaceful and consenting, subject to men with every subjection."
"And, he says, Judas the traitor did not believe and asked: How therefore will such generations be brought to completion by the Lord? The Lord said: Those who come into those [times] will see."
(Gospel of Matthew)

"When therefore the Lord narrated to the disciples that the imminent kingdom of the saints would be glorious and wondrous, Judas, bewildered by these words, said: And who will see these things? But the Lord said: Those who have become worthy will see these things."
(Gospel of Matthew)

"On this account the savior says: Save yourself and your soul."
(Gospel of Matthew)

"For he says: Have you seen your brother? You have seen your God."
(Gospel of Matthew)

"For he says: Ask for the great things, and the little things will be added unto you."
(Gospel of Matthew)

"But become approved moneychangers, rejecting the [evil] things, and embracing the good."
(Gospel of Matthew)

"The second of the rich men said unto him: Master, what good thing can I do and live? He said unto him: O man, do that which is in the law and the prophets. He answered him: I have kept them. He said unto him: Go, sell all that you own and distribute it to the poor, and come, follow me."
"But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him: How can you say: I have kept the law and the prophets? For it is written in the law: You shall love your neighbor as yourself. And behold, many of your brethren, sons of Abraham, are clad in filth, dying of hunger, and your house is full of many good things, and nothing at all goes out of it unto them."
"And he turned and said unto Simon his disciple, who was sitting by him: Simon, son of Jonah, it is easier for a camel to enter in by the eye of a needle than for a rich man to enter into the kingdom of heaven."
(Gospel of Matthew)

"And Jesus indeed says: On account of the sick I was sick and on account of the hungry I was hungry and on account of the thirsty I was thirsty."
(Gospel of Matthew)

And in the gospel it is written: "And wisdom sends out her children."
(Gospel of Matthew)

"Never be content, he said, except when you look upon your brother in love [or in charity]."
(Gospel of Matthew)

"If your brother sins in word, says he, and makes satisfaction to you, seven times a day receive him. Simon his disciple said to him: Seven times a day? The Lord responded and said to him: Still I say to you, until seventy times seven. For indeed in the prophets, even after they were anointed by the holy spirit, the speech of sin was found."
(Gospel of Matthew)

Matthew 2:15: "And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son."
To Matt. 2:15 cf. Gospel of the Nazaraeans, (in Jerome, On Illustrious Men 3)--
"Out of Egypt have I called my son" and "For he shall be called a Nazaraean." Cf. Also margin of codex 1424 -- This was to fulfill what the Lord had spoken by the prophet, "Out of Egypt have I called my son . . ."
(Gospel of Matthew)

Matthew 20:22: "But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able."
To Matt. 20:22 cf. Gospel of the Naassenes [believed to be a gloss for Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.8.11)-- "But" he says, "even if you drink the cup which I drink, you will not be able to enter where I go."
(Gospel of Matthew)

Matthew 23:27: "Woe unto you, scribes and Pharisees, hypocrites! For ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness."
To Matt. 23:27 cf. Gospel of the Naassenes [again, probably a reference to Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.8.23)-- "You are whitewashed tombs filled within with dead men's bones," that is, there is not within you the living man.
(Gospel of Matthew)

Matthew 25:22: He also that had received two talents came and said, Lord thou deliveredst unto me two talents: behold, I have gained two other talents beside them."
To Matt. 25:22ff. Cf. Gospel of the Nazaraeans (in Eusebius, Theophany on Matt. 25:14f.)--But the Gospel [written] in Hebrew letters which has reached our hands [Eusebius, by his own admission, claims that there was a gospel written in the Hebrew] turns the threat not against the man who had hid [the talent], but against him who had lived dissolutely--for it told of three servants: one who wasted his master's possessions with harlots and flute-girls, one who multiplied his gains, and one who hid the talent; and accordingly, one was accepted, one was only rebuked, and one was shut up in prison.
But since the Gospel written in Hebrew characters which has reached our hands turns the threat not against the man who hid the talent, but against him who had lived riotously (for it told of three servants, one who desereved his master’s substance with harlots and flute-girls, another who multiplied it by trading, and another who hid the talent; and made the one to be accepted, another only rebuked, and another to be shut up in prison), the question occurs to me whether in Matthew, after the conclusion of the speech against the man who did nothing, the threat that follows may refer, not to him, but by epanalepsis (i.e. taking up a former subject again) be said of the first, who ate and drank with the drunken.
(Gospel of Matthew)

For He says, "Have you seen your brother? You have seen your God."
(Gospel of Matthew)

For He says, "Ask for the great things, and the little things will be added unto you."
(Gospel of Matthew)

"But become approved moneychangers, rejecting the [evil] things, and embracing the good."
(Gospel of Matthew)

And again the Lord says, "Let the one who has married not be cast out, and let the one who has not married not marry. He who has confessed that he will not marry according to his decision of eunuchhood, let him remain unmarried."
(Gospel of Matthew)

"The days will come in which vines will grow, each having ten thousand shoots, and on each shoot ten thousand branches, and on each branch ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape, when pressed, will give twenty-five measures of wine. And, when one of those saints takes hold of a cluster, another cluster will clamor: 'I am better, take me, bless the Lord through me!'
Similarly a grain of wheat also will generate ten thousand heads, and each head will have ten thousand grains, and each grain five double pounds of clear and clean flour. And the remaining fruits and seeds and herbiage will follow through in congruence with these, and all the animals using these foods which are taken from the earth will in turn become peaceful and consenting, subject to men with every subjection."
And, he says, Judas the traitor did not believe and asked: "How therefore will such generations be brought to completion by the Lord?"
The Lord said, "Those who come into those [times] will see."
(Gospel of Matthew)

When therefore the Lord narrated to the disciples that the imminent kingdom of the saints would be glorious and wondrous, Judas, bewildered by these words, said, "And who will see these things?"
But the Lord said: "Those who have become worthy will see these things."
(Gospel of Matthew)

[...] And Jesus said to the lawyers: “Punish every wrongdoer and transgressor, and not me. [...]* he does, how does he do it?”
And turning to the rulers of the people he said this word: “Search the scriptures, in which you think you have life. These are they, which testify about me. Do not suppose that I have come to accuse you to my father. There is one who accuses you: Moses, in whom you have hoped.”
And they said: “We know that God spoke to Moses,but as for you, we do not know, where you are from.”
Jesus answered and said to them: “Now is accused your disbelief in those who have been commended by him. For had you believed Moses, you would have believed me. For about me he wrote to your fathers [...]”

* Possible reconstructions:
“Judge the deeds, how he does, what he does.”
“Because an outlaw does not know, how he does, what he does.”
“Because it’s unexplained, how he does, what he does.”
“And see, how he does, what he does.”
“Who is condemning, how he does, what he does.”
(Gospel of Matthew)

[...] and taking up stones together to stone him. And the rulers laid their hands upon him to seize him and hand him over to the crowd. And they could not take him because the hour of his arrest had not yet come. But the Lord himself, escaping from their hands, withdrew from them.
And behold, a leper coming to him, says: “Teacher Jesus, while traveling with lepers and eating together with them in the inn, I myself also became a leper.* If therefore you will, I am clean.”
And the Lord said to him: “I will, be clean.”
And immediately the leprosy left him. And Jesus said to him: “Go show yourself to the priests and offer concerning the cleansing as Moses commanded and sin no more [...]”
————
* (Schmidt:) You look for the lepers and were eating with publicans. Have mercy, I am like them.
The original reconstruction is factually impossible (traveling with lepers), therefore this new one.
(Gospel of Matthew)

Coming to him, they tested him in an exacting way, saying: “Teacher Jesus, we know that you have come from God, for what you do testifies beyond all the prophets. Therefore tell us, is it lawful to pay to kings the things which benefit their rule? Shall we pay them or not?”
But Jesus, perceiving their purpose and becoming indignant said to them: “Why do you call me teacher with your mouth, not doing what I say? Well did Isaiah* prophesy concerning you, saying: ‘This people honor me with their lips, but their heart is far from me. And in vain they worship me, teaching as their doctrines the precepts of men…’”
—-
* Jes 29:13 (NRS): The Lord said:
“Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me, and their worship of me is a human commandment learned by rote, …”
(Gospel of Matthew)

"I choose for myself them that are good (or well pleasing): the good are they whome my Father which in heaven giveth (or hath given) me."
(Gospel of Matthew)

‘And never, saith he, by ye joyful, save when ye behold your brother with love.’
(Gospel of Matthew)

‘Now the Lord, when he had given the linen cloth unto the servant of the priest, went unto James and appeared to him (for James had sworn that he would not eat bread from that hour wherein he had drunk the Lord’s cup until he should see him risen again from among them that sleep)’, and again after a little, ‘Bring ye, saith the Lord, a table and bread’, and immediately it is added, ‘He took bread and blessed and brake and gave it unto James the Just and said unto him: My brother, eat thy bread, for the Son of Man is risen from among them that sleep’.
(Gospel of Matthew)

But I both saw him (this is wrongly quoted) in the flesh after the resurrection, and believe that he is in the flesh: and when he came to Peter and those who were with Peter, he said to them: Lo, feel me and see that I am not a bodiless spirit (demon). And forthwith they touched him and believed.
(Gospel of Matthew)

"For I know, and I believe that he is in the flesh even after his resurrection."
(Gospel of Matthew)

"Our bread of the morrow, that is, of the future, give us this day."
(Gospel of Matthew)

...this man who had the withered hand is described as a mason, who prays for help in such words as this:
‘I was a mason seeking a livelihood with my hands: I pray thee, Jesus, to restore me mine health, that I may not beg meanly for my food.’
(Gospel of Matthew)

"Osanna barrama", i.e., Osanna in the highest.
(Gospel of Matthew)

On Isa. xi.2. (The Spirit of the Lord shall rest upon him) not partially as in the case of other holy men: but, according to the Gospel written in the Hebrew speech, which the Nazarenes read,

‘There shall descend upon him the whole fount of the Holy Spirit’. . . .
(Gospel of Matthew)

And in the Gospel according to the Hebrews which the Nazarenes are accustomed to read, it is placed among the greatest sins
‘if a man have grieved the spirit of his brother’.
(Gospel of Matthew)

Matt. v. 22. The word ‘without cause’ is not inserted in some copies, nor in the Jewish.
(Gospel of Matthew)

"If ye be in my bosom and do not the will of my Father which is in heaven, out of my bosom will I scast you away."
(Gospel of Matthew)

"The Lord said: If ye be with me gathered together in my bosom and do not my commandments, I will cast you away and say unto you: Depart from me; I know you not whence ye are, ye workers of wickedness.)"
(Gospel of Matthew)

Matt. x. 16. The Jewish has ‘(wise) more than serpents’ instead of ‘as serpents’.
(Gospel of Matthew)

Matt. xi. 12. (The kingdom of heaven suffereth violence.) The Jewish has: ‘is ravished (or plundered).’
(Gospel of Matthew)

Matt. xi. 25. (I thank thee (lit. confess unto thee), O Father.) The Jewish: ‘I give thee thanks.’
(Gospel of Matthew)

Matt. xii. 40b. The Jewish has not: three days and three nights (in the heart of the earth).
(Gospel of Matthew)

Matt. xv. 5. The Jewish: Corban by which ye shall be profited by us.
Probably it is meant that the verse ran: But ye say to your father and mother: Corban, &c.
(Gospel of Matthew)

Matt. xvi. 2, 3. Omitted by ‘the Jewish’ (as by many extant manuscripts).
(Gospel of Matthew)

Matt. xvi. 17. The Jewish: (Simon) son of John.
(Gospel of Matthew)

Matt. xviii. 22. The Jewish has, immediately after the seventy times seven:
"For in the prophets, after they were anointed with the Holy Spirit, there was found in them a word (matter) of sin."
(Gospel of Matthew)

"rays issued from his eyes whereby they were terrified and put to flight."
(Gospel of Matthew)

Jerome on Matt. xxi. 12 says that the people whom Jesus drove out did not resist him:
‘For a certain fiery and starry light shone (radiated) from his eyes and the majesty of the Godhead gleamed in his face.’
(Gospel of Matthew)

"that when Christ wished to come upon the earth to men, the good Father called a mighty power in the heavens which was called Michael, and committed Christ to the care thereof. And the power came down into the world and it was called Mary, and Christ was in her womb seven months. Afterwards she gave birth to him, and he increased in stature, and he chose the apostles, . . . ‘was crucified, and taken up by the Father’.
(Gospel of Matthew)

‘After they had raised him up on the cross, the Father took him up into heaven unto himself.’
(Gospel of Matthew)

Theodatus quotes Clement of Alexandria:
"Save your soul and your life!"
(Gospel of Matthew)

Apelles quotes Epiphanius:
"Be competent money managers!"
(Gospel of Matthew)

Tertullian:
"One who has never gone through trials can never perceive the Kingdom of Heaven!"
(Gospel of Matthew)

Actus Vercellenses:
"Those with me haven't understood me."
(Gospel of Matthew)

An Ancient Christian Sermon; Pseudo-Clement, second century:
"If you are gathered with me into my bosom yet you do not keep my commandments, I will discard you and say to you, "Get away from me; I do not know where you are from, you evildoer!"
(Gospel of Matthew)

"If you do not guard something small, who will give you something great? Whoever is faithful with very little is faithful with very much."
(Gospel of Matthew)

Ignatius to the Smyrnians, first decade of the second century:
"Hold and handle me to see that I am not a disembodied demon."
(Gospel of Matthew)

Epistle of Barnabas, between A.D. 70 and 135:
"Those who want to see me and gain my kingdom must receive me through suffering and affliction."
(Gospel of Matthew)

Clement of Alexandria, Stromata, I, 28, 177
"Rightly therefore the Scripture also in its desire to make us such dialecticians, exhorts us: Be approved moneychangers, disapproving some things, but holding fast that which is good."
(Gospel of Matthew)

In the same Gospel (Jerome, Eph., v, 3 sq.):
"In the Hebrew Gospel too we read of the Lord saying to the disciples: And never, said he, rejoice, except when you have looked upon your brother in love."
(Gospel of Matthew)

In Apostolic Church Order, 26:
"For he said to us before, when he was teaching: That which is weak shall be saved through that which is strong."
(Gospel of Matthew)

(c) In patristic citations: Justin Martyr, Dial. 47:
"Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those I shall judge you."
(Gospel of Matthew)

Clement of Alexandria, Strom. I, 24, 158:
"For ask, he says for the great things, and the small shall be added to you."
(Gospel of Matthew)

Clement of Alexandria, Strom. I, 28, 177:
"Rightly therefore the Scripture also in its desire to make us such dialecticians, exhorts us: Be approved moneychangers, disapproving some things, but holding fast that which is good."
(Gospel of Matthew)

Clement of Alexandria, Strom. V, 10, 64:
"For not grudgingly, he saith, did the Lord declare in a certain gospel: My mystery is for me and for the sons of my house."
(Gospel of Matthew)

The Epistle of Barnabas, iv, 9, reads:
"As the son of God says, Let us resist all iniquity, and hold it in hatred."
(Gospel of Matthew)

Theodatus quotes Clement of Alexandria:
Save your soul and your life!
(Gospel of Matthew)

Apelles quotes Epiphanius:
Be competent money managers!
(Gospel of Matthew)

Tertullian:
One who has never gone through trials can never perceive the Kingdom of Heaven!
(Gospel of Matthew)

Clement of Alexandria:
Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things.
(Gospel of Matthew)

Actus Vercellenses:
Those with me haven't understood me.
(Gospel of Matthew)

An Ancient Christian Sermon; Pseudo-Clement, second century:
If you are gathered with me into my bosom yet you do not keep my commandments, I will discard you and say to you, "Get away from me; I do not know where you are from, you evildoer!"
Let the lambs not fear the wolves after their death. As for you, do not fear those who kill you, for they can do no more. Fear him who has the power to throw soul and body into hell after you are dead.

If you do not guard something small, who will give you something great? Whoever is faithful with very little is faithful with very much.
(Gospel of Matthew)

Ignatius to the Smyrnians, first decade of the second century:
Hold and handle me to see that I am not a disembodied demon.
(Gospel of Matthew)

It is written in the Gospel of the Hebrews:
When Christ wished to come upon the earth to men, the good Father summoned a mighty power in heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.
(Cyril of Jerusalem, Discourse on Mary Theotokos 12a)
(Gospel of Matthew)

According to the Gospel written in the Hebrew speech, which the Nazaraeans read, the whole fount of the Holy Spirit shall descend upon him. . . Further in the Gospel which we have just mentioned we find the following written:
And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him: My son, in all the prophets was I waiting for thee that thou shouldest come and I might rest in thee. For thou art my rest; thou art my first-begotten Son that reignest for ever.
(Jerome, Commentary on Isaiah 4 [on Isaiah 11:2])
(Gospel of Matthew)

And if any accept the Gospel of the Hebrews - here the Savior says:
Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away on to the great mountain Tabor.
(Origen, Commentary on John 2.12.87 [on John 1:3])
(Gospel of Matthew)

As also it stands written in the Gospel of the Hebrews:
He that marvels shall reign, and he that has reigned shall rest.
(Clement, Stromateis 2.9.45.5)
(Gospel of Matthew)

To those words (from Plato, Timaeus 90) this is equivalent:
He that seeks will not rest until he finds; and he that has found shall marvel; and he that has marvelled shall reign; and he that has reigned shall rest.
(Ibid., 5.14.96.3)
(Gospel of Matthew)

As we have read in the Hebrew Gospel, the Lord says to his disciples:
And never be ye joyful, save when ye behold your brother with love.
(Jerome, Commentary on Ephesians 3 [on Ephesians 5:4])
(Gospel of Matthew)

In the Gospel according to the Hebrews, which the Nazaraeans are wont to read, there is counted among the most grievous offences:
He that has grieved the spirit of his brother.
(Jerome, Commentary on Ezekiel 6 [on Ezekiel 18:7])
(Gospel of Matthew)

[sinful discourse?] was found. (Variant to Mt18:22 in the Zion Gospel Ed.) 16. The other of the two rich men said to him (7): Master, what good thing must I do that I may live? He said to him: Man, fulfil the law and the pro- phets. He answered him: That have I done. He said to him: Go and sell all that thou possessest and distributed it among the poor, and then come and follow me. But the rich man then began to scratch his head and it [the say- ing] pleased him not. And the Lord said to him: How canst thou say, I have fulfilled the law and the prophets? For it stands written in the law: Love thy neighbour as theyself; (1') and behold, many of thy brethren, sons of Abraham, are begrimed with dirt and die of hunger - and thy house is full of many good things and nothing at all comes forth from it to them! And he turned and said to Simon, his disciple, who was sitting by him: Simon, son of Jona, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven. (Origen, Com. on Mt. XV 14 on 19:16ff. in the Latin rendering) ==2. Mt16:2f. (onwards from "When it was evening"); the saying is also lacking ==in S B phi sy(cs) sa. 3. Mt16:17;Jn1:42,21:15ff. 4. Lk17:4. 5. Mt18:21f. ==6. Jas3:2. 7. Mt19:16-24. 1'. Lv19:18. 17.
(Gospel of Matthew)

In the Gospel which the Nazarenes use, instead of "son of Barachias" (2) we have found written "son of Joiada". (3) (Jerome, Com. on Mt23:35) 18. But since the Gospel [written] in Hebrew characters which has come into our hands enters the threat not against the man who had hid [the talent], but against him who had lived dissolutely (4) - for he [the master] had three servants: one who squandered his master's substance with harlots and flute-girls (5), one who multiplied the gain, and one who hid the talent; and accordingly one was accepted (with joy), another merely rebuked, and another cast into into prison - I wonder whether in Matthew the threat which is uttered after the word against the man who did nothing may refer not to him, but by epanalepsis to the first who had feasted and drunk with the drunken. (Eusebius, Theophania on Mt25:14f: Klostermann p9#15, not Gressman) 19. The Jewish Gospel: And he denied and swore and damned himself. (Mt26:74 Z) ==2. Mt23:35;Zech1:1. 3. 2Ch24:20ff. 4. Mt25:14-30. 5. Papyrus Oxy. 840. 20.
(Gospel of Matthew)

Barabbas ... is interpreted in the so-called Gospel according to the Hebrews as "son of their teacher". (Jerome, Com. on Mt. on 27:16) 21. But in the Gospel which is written in Hebrew characters we read not that the veil of the temple was rent, but that the lintel of the temple of won- drous size collapsed. (Jerome, Epist. 120 to Hedibia and Com. on Mt27:51)
(Gospel of Matthew)

22. The Jewish Gospel: And he delivered to them armed men that they might sit over against the cave and guard it day and night. (Mt27:65 Variant, Zion) 23. He (Christ) himself taught the reason for the separations of souls (1) that take place in houses, as we found somewhere in the Gospel that is spread abroad among the Jews in the Hebrew tongue, in which it is said: I choose (2) for myself the most worthy (3): the most worthy are those whom my Father in heaven has not given me. (4)
(Gospel of Matthew)

Eusebius,Theo.-Syriac-IV12,Mt10:34f) EXAMPLES FROM THE MIDDLE AGES: 24. As it is said in the Gospel of the Nazaraeans: At this word of the Lord (5) many thousands of the Jews who were standing round the cross became be- lievers.
(Gospel of Matthew)

(6) (Haimo of Auxerre, Com. on Is. on 53:12) 25. In the Gospel books which the Nazarenes use we read: Rays went forth from his eyes, by which they were affrighted and fled. (7) (Aurora of Peter Riga) 26. These eight days of the Passover at which Christ, the Son of God, rose again (8) signify eight days after the recurrence [?] of the Passover (9) at which all the seed of Adam will be judged, (10) as is proclaimed in the Gos- pel of the Hebrews; and for this reason the learned believe that the day of judgment will be at Easter time, because on that day Christ rose again, that on that day also the saints should rise again. (Cat. celtique 49; Studi ...) ==1. Mt10:34ff. 2. Jn13:18,15:16,19. 3. Mt10:13. ==4. Jn6:37,39,17:2,6,9;Mt11:27. 5. Lk23:34. 6. Lk23:48;GosOfPet7:25;GN35. ==7. Mt21:12ff. 8. Mk16:1-8 ||. 9. Rm4:25. 10. Rv20:11ff. 27.
(Gospel of Matthew)

In these cities (namely Chorazin and Bethsaida) many wonders have been wrought, (1) as their number the Gospel according to the Hebrews gives 53. (Hist. Com. Lk., 10:13; MS:Clm. 6235, fol. 56r: cited by Bischoff in ...) 28. For thus the Gospel which is entitled "According to the Hebrews" reports:
(Gospel of Matthew)

When (2) Joseph looked out with his eyes, he saw a crowd of pilgrams who were coming in company to the cave, (3) and he said: I will arise and go out to meet them. And when Joseph went out, he said to Simon (4): It seems to me as if those coming were soothsayers, for lo, every moment they look up to heaven and confer one with another. But they seem also to be strangers, for their appearance differs from ours; they have caps on their heads and their garments seem to me to be silky, and they have breeches on their legs. And lo, they have halted and are looking at me, and lo, they have again set themselves in motion and are coming here. From these words it is clear that not merely three men, but a crowd of pilgrims came to the Lord, even if ac- cording to some the foremost leaders of this crowd were named with the de- finite names Melchus, Caspar and Phadizarda. (Sedulius Scotus, Com. on Mt) 29.
(Gospel of Matthew)

on Mt.ix.20 [a woman with an issue of blood] named Mariosa. on Mt.xii.10 "a man" by name Malchus and he was a mason. on Mt.xii.42 "the queen", namely Meroe, "of the south", that is Aethiopia. (Com. Mt. MS: Wurzburg. ...) ==1. Lk10:13;Mt11:20f. 2. Mt2:9ff. 3. Jus.Dia.78;Prote.Jac.18,19,21. 4. Mk6:3? 30. on Lk.viii.42 "the daughter", that is the synagogue, whose name is Marios- sa. on Lk.xi.31 "the queen of the south" whose name is Meruae. (MS:Clm 6235) From the "Historia passionis Domini", MS: Theolog. Sammelhandschrift saec. XIV-XV, foll. 8-71 (saec. XIV):
(Gospel of Matthew)

31. [And he wiped their feet. (1)] And as it is said in the Gospel of the Naz- araeans: He kissed the feet of each one of them. (2) (fol.25v)
(Gospel of Matthew)

32. And how the angel strengthened Christ in his struggle in prayer, (3) is told in the Gosple of the Nazaraeans. And the same is also adduced by Anselm in his lamentation: Be constant, Lord, for now comes the time in which through thy passion mankind sold in Adam will be ransomed.
(Gospel of Matthew)

(4) (fol.32r) 33. In the Gospel of the Nazaraeans the reason is given why John was known to the high priest. (5) As he was the son of the poor fisherman Zebedee, (6) he had often brought fish to the palace of the high priests Annas and Caiaphas. And John went out to the damsel that kept the door and secured from her per- mission for his companion Peter, who stood weeping loudly before the door, to come in. (fol.35r)
(Gospel of Matthew)

34. We read in the Gospel of the Nazaraeans that the Jews bribed four soldiers to scourge the Lord (7) so severely that the blood might flow from every part of his body. They had also bribed the same soldiers to the end that they crucified him as it is said in Jn. xix ... (fol.44r) ==1. Jn13:5. 2. Lk7:38-45. 3. Lk22:43ff. 4. Gal.3:13. 5. Jn18:15ff. ==6. Mk1:19f. 7. Mk15:15-20;Mt27:27-31;Jn19:1-3. 35.
(Gospel of Matthew)

[Father, forgive them, for they know not what they do. (1)] Note that in the Gospel of the Nazaraeans we have to read that at this virtuous discourse of Christ eight thousand were later converted to the faith; namely three thousand on the day of Pentecost as stated in the Acts of the Apostles ii, (2) and subsequently five thousand about whom we are informed in the Acts of the Apostles x [?]. (3) (fol.55r) 36. Also in the Gospel of the Nazaraeans we read that at the time of Christ's death the lintel of the temple, of immense size, had split.
(Gospel of Matthew)

(4) (Josephus says the same and adds that overhead awful voices were heard which said: Let us depart from this abode (5)). (fol65r) ==1. Lk23:34;GN24. 2. Acts2:41. 3. Acts4:4. 4. GN21. 5. Bell.Jud. VI,293-300.
(Gospel of Matthew)

6. They say that he (Christ) was not begotten of God the Father, but created as one of the archangels ... that he rules over the angels and all the crea- tures of the Almighty, and that he came and declared, as their Gospel, which is called (according to Matthew? according to the Hebrews?), reports: I am come to do away with sacrifices, (3) and if ye cease not from sacrificing, the wrath of God will not cease from you.
(Gospel of Matthew)

Gospel of the Hebrews Fragments: 1. It is written in the Gospel of the Hebrews: When Christ wished to come upon the earth to men, the good father summoned a mighty power in heaven, which was called Michael, and entrusted Christ to the care therof. And the power came into the world and it was called Mary, and Christ was in her womb seven months. (From the Coptic translation of a discourse ascribed to Cyril of Jerusalem, edited by E.A.W. Budge, Misc. Coptic Texts 1915, Coptic p.60 ...)
(Gospel of Matthew)

2. According to the Gospel written in the Hebrew speech, which the Nazaraeans read, the whole fount of the Holy Spirit shall descend upon him ... Further in the Gospel which we have just mentioned we find the following written: And it came to pass when the Lord was come up out of the water, (1) the whole fount of the Holy Spirit descended upon him and rested on him (1') and said to him: My Son, (2') in all the prophets was I waiting for thee that thou shouldest come and I might rest in thee. (3') For thou art my rest; (4') thou art my first-begotten Son (5') that reignest for ever. (6') (Jerome, Comm. Is. IV on Is. 11:2) ==1. Mt3:16. 1'. I11:2,61:1. 2'. In the Coptic Epistle of James of the cod. ==Jung the risen Christ says to James and the disciples: "Soyez Elus, ==resseblez au Fils de l'Esprit Saint" (Peuch-Quispel, Vig. Chr. 8,1954,p.12) ==3'. Ecc24:7. 4'. Ps132:14. 5'. Ps2:7;Lk3:22 D;Mk1:11;Ex4:22;Jr31:9;Col1:15; ==Hebr1:6. 6'. Ps89:29f.;Lk1:33.
(Gospel of Matthew)

3. And if any accept the Gospel of the Hebrews - here the Saviour says: Even so did my mother, the Holy Spirit, (7) take me by one of my hairs and carry me away (8) on to the great mountain (9) Tabor. (Origen, Com. on Jn. II,12; Hom. on Jer. XV,4; Jerome, Com. on Micah 7:6; Com. on I40:9; Ezek16:13)
(Gospel of Matthew)

4a. As also it stands written in the Gospel of the Hebrews: He that marvels shall reign, and he that has reigned shall rest. (Clem. Alex., Strom.IIix45) 4b. To those words (10) this is equivalent: (11) He that seeks will not rest until he finds; and he that has found shall marvel; and he that has marveled shall reign; and he that has reigned shall rest. (12) (Clem. Alex. Strom. V xiv, 96; cf. P. Oxy. 654 and the Coptic Gospel of Thomas p. 297 below)
(Gospel of Matthew)

5. As we have read in the Hebrew Gospel, the Lord says to his disciples: And never be ye joyful, save when ye behold your brother with love. (13) (Jerome Com. on Eph. 5:4) ==7. Mk1:12;Mt4:1. 8. Ezek8:3;Bel and the Dragon36. 9. Mt4:8. ==10. Plato,Timaeus 90. 11. Mt7:7;Lk11:9. 12. Mt11:28f; ==Clem. Alex. Quis dives salvetur 23,3;Corp.Hermet. 13,20. 13. Lk15:31f. 6.
(Gospel of Matthew)

In the Gospel according to the Hebrews, which the Nazaraeans are wont to read, there is counted among the most grievous offences: He that grieved the spirit of his brother. (1) (Jerome, Com. on Ezek. 18:7) 7.
(Gospel of Matthew)

The Gospel called according to the Hebrews which was recently translated by me into Greek and Latin, which Origen frequently uses, records after the re- surrection of the Saviour: And when the Lord had given the linen cloth to the servant of the priest, he went to James and appeared to him. (2) For James had sworn that he would not eat bread from that hour in which he had drunk the cup of the Lord until (3) he should see him risen from among them that sleep. And shortly thereafter the Lord said: Bring a table and bread! And immediately it is added: he took the bread, blessed it and brake it and gave it (4) to James the Just & said to him: My brother, eat thy bread, for the Son of man is risen from among them that sleep. (5) (Jerome, vir.inl.2) ==1. Mt18:6. 2. 1Cor15:7. 3. Mk14:25 ||. 4. Mk14:22 ||;1Cor11:23f. 5.Mk8:31 || :::::::::::::: john ::::::::::::::
(Gospel of Matthew)

The Great Commission: But the eleven students [mathetes:G3101] went on to Galilee, to the mountain Jesus named, and saw him and bowed before him, though some were hesitant. And Jesus came forward and spoke to them, saying, "All authority [exousia:G1849] in the sky and earth is given to me. So go out and TEACH [matheteuo:G3100] ALL NATIONS [ethnos:G1484], bathing [baptizo:G907] them in the name of the Father, the son, and the holy spirit [pneuma:G4151], and TEACHING them to KEEP EVERYTHING I COMMANDED YOU.
(Gospel of Matthew)

The Gospel of the Hebrews
It is written in the Gospel of the Hebrews:
When Christ wished to come upon the earth to men, the good Father summoned a mighty power in heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.
(Cyril of Jerusalem, Discourse on Mary Theotokos 12a)
(Gospel of Matthew)

As also it stands written in the Gospel of the Hebrews:
He that marvels shall reign, and he that has reigned shall rest.
(Clement, Stromateis 2.9.45.5)
(Gospel of Matthew)

Matthew 3:13: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him."
To Matt. 3:13: cf. Gospel according to the Hebrews, (in Jerome, Against Pelagius III.2)--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 he 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."
(Gospel of Matthew)

Matthew 3:16-17: "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God [Elohim] descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."
(From Gospel Parallels)
To Matt. 3:16-17 cf. Gospel according to the Hebrews, (in Jerome, Commentary on Isaiah 11:2)--When the Lord ascended from the water, the whole fount of the Holy Spirit descended and rested upon him, and said to him, "My son, in all the prophets I was waiting for you, that you might come, and that I might rest in you. For you are my rest; and you are my firstborn son, who reigns forever."
(From The Other Bible)
(Jerome, Commentary on Isaiah 4 [on Isaiah 11:2])
(Gospel of Matthew)

According to the Gospel written in the Hebrew speech, which the Nazaraeans read, the whole fount of the Holy Spirit shall descend upon him....Further in the Gospel which we have just mentioned we find the following written: "And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him: My son, in all the prophets was I waiting for you that you should come and I might rest in you. For you are my rest; you are my firstbegotten Son that reigns forever.
Commentary:
The earliest followers of Yahshua believed that Yahshua was empowered by the Holy Spirit at his immersion, not at his birth (thus they did not include the later birth narratives in their gospel). The important point in using the word "rest" above is that it refers to the Jewish belief that the Messiah's name will be called "Menachem", or "rest". You will also notice that while our present Matthew does not include the idea of the "firstborn" son (implying that there will be others), they use also the second phrase as quoted in Psalm 2:7 as well: "this day have I begotten thee". You will note that John 1:14 is translated as the "only begotten", but the word "only" there is an addition to the text. It should read "the begotten Son, which is in the bosom of the Father, He (the Father) hath declared." The word "begotten" here implies only that he was in the Father's bosom before the creation of the world. In the Hebrew, as used in Zechariah 12:10, the word for "only" is yachid meaning "beloved" and implying the "firstborn" son, and as the book of Hebrews states, that Yahvah would use Yahshua, His Firstborn, for "bringing many sons to glory" [Hebrews 2:10] as an "elder brother". Please note that this gospel was written first in Hebrew by the testimony of several of the "church fathers".
(Gospel of Matthew)

Matthew 4:8: "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them."
(From Gospel Parallels)
To Matt. 4:8 cf. Gospel according to the Hebrews (in Origen, Commentary on John 2:12 and Homily on Jeremiah 15:4)--And if any accept the Gospel of the Hebrews, here the Savior says: "Even so did my mother, the Holy Spirit, take me by one of my hairs, and carry me to the great Mount Tabor." Jerome also records these words in Latin in his commentaries on Micah 7:6, Isaiah 40:9ff., and Ezekiel 16:13.
(From The Other Bible)
(Origen, Commentary on John 2.12.87 [on John 1:3]):
(Gospel of Matthew)

And if any accept the Gospel of the Hebrews -- here the Savior says: Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away on to the great mountain Tabor.
(Gospel of Matthew)

Matthew 5:23: "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee..."
(From Gospel Parallels)
To Matt. 5:23 cf. Gospel according to the Hebrews (in Jerome Commentary on Ezekiel 18:7): And in the Gospel according to the Hebrews, which the Nazaraeans are accustomed to read, one of the greatest sins is "To grieve the spirit of one's brother." And, Jerome on Ephesians 5:4 writes: As also we read in the Hebrew Gospel that the Lord spoke to his disciples: "And never," he said, "be joyful except when you look on your brother with love."
(From The Other Bible)
(Jerome, Commentary on Ephesians 3 [on Ephesians 5:4]):
(Gospel of Matthew)

As we have read in the Hebrew Gospel the Lord says to his disciples: And never be you joyful, save when you behold your brother with love.
(From The Other Bible)
(Jerome, Commentary on Ezekiel 6 [on Ezekiel 18:7]):
In the Gospel according to the Hebrews which the Nazaraeans are wont to read there is counted among the most grievous offenses: He that has grieved the spirit of his brother.
Commentary:
The saying in Matthew 5:23-24 appears to confirm the saying in the Gospel of the Hebrews. Even Jerome seems to agree with the saying in this Gospel about "brotherly love".
(Gospel of Matthew)

Matthew 7:7: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you..."
(From Gospel Parallels)
To Matt. 7:7 cf. Gospel according to the Hebrews (in Clement of Alexandria, Miscellanies V.14.96); also cf. Oxyrhynchus Papyrus 654, Logion 1: "He who seeks will not give up until he finds; and having found, he will marvel; and having marveled, he will reign; and having reigned, he will rest."
(From The Other Bible)
(Clement, Stromateis 2.9.45.5)
As also it stands written in the Gospel of the Hebrews: He that marvels shall reign, and he that has reigned shall rest.
Commentary:
I have explained this in other early gospel commentaries. When we seek ardently, we shall find, and when we find, we shall be in awe, and having come to an understanding, we shall be in the "house of understanding", reigning as priests and rulers with Yahshua, our Chief, and that will be our rest.
(Gospel of Matthew)

Matthew 11:29: "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls."
(From Gospel Parallels)
To Matt. 11:29 cf. Gospel according to the Hebrews (in Clement of Alexandria, Miscellanies II.9.45)--He who has marveled shall reign, and he who has reigned shall rest. He who seeks will not give up until he finds; and having found, he will marvel; and having marveled, he will reign, and having reigned he will rest, Ibid. V.14.96.
(From The Other Bible)
(Clement, Stromateis 5.14.96.3)
(Gospel of Matthew)

To those words (from Plato, Timaeus 90) this is equivalent: He that seeks will not rest until he finds; and he that has found shall marvel; and he that has marveled shall reign; and he that has reigned shall rest.
Commentary:
Apparently, the editors of these books have chosen to use this verse to identify these sayings (although the previous verse defines it better), the similarity that I find here is the concept of learning from Yahshua to understand and, thus receiving rest.
Luke 24:50-53: "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen."
(From Gospel Parallels)
(Gospel of Matthew)

Luke 24:50-53 cf. Gospel according to the Hebrews (in Jerome, On Illustrious Men, 2)--Also the gospel called according to the Hebrews, recently translated by me into Greek and Latin, which Origen often uses, says, after the resurrection of the Savior: "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 a little further on the Lord says, "Bring a table and bread." And immediately 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.'"
(From The Other Bible)
(Jerome, De viris inlustribus 2):
(Gospel of Matthew)

The Gospel called according to the Hebrews which was recently translated by me into Greek and Latin, which Origen frequently uses, records after the resurrection of the Savior: And when the Lord had given the linen cloth to the servant of the priest, he 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 cup of the Lord until he should see him risen from among them that sleep. And shortly thereafter the Lord said: Bring a table and bread! And immediately it is added: he took the bread, blessed it and brake it 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.
Commentary:
This verses from the KJV above really have little to do with the resurrection narrative in the Gospel of the Hebrews concerning James (Yacov or Jacob). There was a tradition among the early apostles that James, having been present at the Passover meal, did not believe his brother would be raised from the dead, but that Yahshua visited him first after his resurrection. The present gospels seem to evidence the fact that James nor his brothers were followers of Yahshua prior to the execution and resurrection and actually believed that he might be "mad" (see Mark 3:21; Luke 8:19-20; Matthew 12:46-50; John 7:1-9, especially verse 5). At the Feast of Weeks, however, Judas the brother of James, is at least listed among the group of believers (see Acts 1:14). Jude, in his own epistle, claims verifies that he is the same "brother of James" [Jude 1]. Shaul (Paul) in 1 Corinthians 15:7 would seem to provide the evidence that Yahshua did, in fact, visit James after the resurrection but after Cephas and the twelve, then more than five hundred "brethren" who were still alive at the time of Shaul's writing: "After that, he was seen of James; then of all the apostles". During the beginning of Yahshua's ministry James did not believe Yahshua 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 our present epistle of James (written before 61 C.E. -- 42 C.E., or earlier, being the most likely date of the writing -- when he was stoned by the Sanhedrin under the authority of Ananus, the son or grandson of Annas who had been responsible for bringing Yahshua to trial; see Josephus, Antiquities 20.9.200) where he makes mention of Yahshua as the Messiah only twice; in verse 1: "James, a servant of Elohim and of the Lord Jesus Christ [Master Yahshua haMashiach], to the twelve tribes which are scattered abroad, greeting" (he was writing to the "diaspora"); and in James 2:1: "My brethren, have not the faith of our Lord Jesus Christ [Master Yahshua haMashiach], (the Lord) of glory, with respect of persons." (The words "the Lord" are not in the manuscript). James, as the leader of the Jerusalem Jewish believers in Yahshua, was apparently a Nazaraean (or Nazir) and "high priest" (Mary was of the lineage of Aaron) and entitled to enter the "Holy of Holies" for which we also have evidence. Eusebius quotes Hegesippus, who states: "This apostle was consecrated from his mother's womb. He drank neither wine nor fermented liquors, and abstained from anima 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 word woollen, but linen garments [i.e. as the priests did]...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 [of Judaism], 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, Ecclesiastical History, Book II, Chapter XXIII]. Likewise, he was said to have worn the "crown" or "sacradotal plate" of the high priest. This has also been interpreted to have been the "ephod"; however, the "plate" was the golden "crown" upon which the letters YHVH were inscribed and placed on the "turban" on top of the forehead.
(Gospel of Matthew)

Other references mentioning the Gospel of the Hebrews:
(Eusebius, Ecclesiastical History, Book III, Chapter XXIV):
"...yet of all the disciples, Matthew and John are the only ones that have left us recorded comments, and even they, tradition says, undertook it from necessity. Matthew also having first proclaimed the gospel in Hebrew, when on the point of going also to other nations, committed it to writing in his native tongue, and thus supplied the want of his presence to them, by his writings.
(Eusebius, Ecclesiastical History, Book III, Chapter XXV) in compiling the "canon":
(Gospel of Matthew)

But there are also some who number among these [genuine books], the gospel according to the Hebrews, with which those of the Hebrews that have received Christ are particularly delighted. These may be said to be all concerning which there is any dispute.
(From The Other Bible)
(Cyril of Jerusalem, Discourse on Mary Theotokos 12a):
It is written in the Gospel of the Hebrews: When Christ wished to come upon the earth to men, the good Father summoned a mighty power in Heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.
Commentary:
This is obviously a heretical and distorted interpretation of the words in the Hebrew gospel to convince the "church" that Mary is the "Mother of God" and a perpetual virgin. This appears to be an interpretation evidencing the Eastern influence on the "church" at the Council of Ephesus (431 C.E.) where she was proclaimed Theotokos, "God-bearer" and "perpetual virgin". "Virgin birth stories (e.g., Hera, Rhea, Silvia, Brigid [also Venus, Aphrodite, among others]) were circulated in other cultures, as were tales of mothers mourning lost and deceased children (e.g., Demeter and Persephone; Isis and Horus [also the story of Tammuz, etc.]. Iconographically, just as Mary was often portrayed holding or nursing the infant Jesus, so too was the Egyptian goddess Isis depicted suckling her infant son, Horus. Even as Mary was called Queen of Heaven and sometimes depicted surrounded by the zodiac and other symbols, so too were the deities Isis, Magna Mater, and Artemis. Such parallels show that Mary's cult had roots in the cults of the female deities of the Greco-Roman pantheon, cults ultimately eradicated by Christianity" [Bruce Metzger and Michael D. Coogan, Oxford Companion to the Bible, p. 500]. The "Jesus Movement" was utilized by Constantine for cult assimilation of the Greco-Roman world into a "one-world government". He succeeded. The "love-feasts" on the eight day ("Sun-day") commemorating the "Last Supper" (or Pesach) of Yahshua became separated and ritualized in the "church" as the Eucharist, and a heirarchy of governmental "priests" became the harbingers of the Scriptures and the canonizing of the New Covenant, initiating the "Dark Ages" when it was illegal for any common individual to have copies. It was about this time that the "Cult of the Saints" was also spawned. There can be little doubt that the above reflects a perversion of the original Hebrew gospel.
(Gospel of Matthew)

Apocrypha: Gospel of the Nazaraeans
Matthew 2:15: “And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.”
To Matt. 2:15 cf. Gospel of the Nazaraeans, (in Jerome, On Illustrious Men 3)–”Out of Egypt have I called my son” and “For he shall be called a Nazaraean.” Cf. Also margin of codex 1424 — This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt have I called my son . . .”
Commentary:
The original text of “Matthew” (whose name was appended to the present gospel) had “for he shall be called a Nazaraean”; Jerome left this out when translating, but makes mention of it later in his own works.
(Gospel of Matthew)

Matthew 4:5: “Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple…”
To Matt. 4:5 cf. Gospel of the Nazaraeans: The Jewish Gospel has not to the holy city, but to Jerusalem.
Commentary:
The acknowledgment that there was a Jewish Gospel written prior to the Greek versions is clear. Naturally, the name of the most important city in the world would be stated. The phrase “the holy city”, depending on who is reading the text, might refer to the Samaritan “holy city” (where the Samaritans were known to have built a copy of the Jewish Temple).
(Gospel of Matthew)

Matthew 6:11: “Give us this day our daily bread.”
To Matt. 6:11 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 6:11)–In the so-called Gospel according to 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.
Commentary:
Note Jerome’s admission of the Hebraic gospel. I believe the original gospel verse is correct, since Yahshua was preaching the coming “Kingdom of God”.
(Gospel of Matthew)

Matthew 7:5: Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.
To Matt. 7:5 cf. Gospel of the Nazaraeans: The Jewish Gospel reads here: “If you be in my bosom and do not the will of my Father who is in heaven, I will cast you away from my bosom.”
Commentary:
You will note that this is an addition to the text we presently have that was, apparently, deleted from Jerome’s version.
(Gospel of Matthew)

Matthew 10:16: “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.”
To Matt. 10:16 cf. Gospel of the Nazaraeans — The Jewish Gospel: [wise] more than serpents.
Commentary:
The sense of “wise” here appears to be caution, not cunning.
(Gospel of Matthew)

Matthew 11:12: “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.”
To Matt. 11:12 cf. Gospel of the Nazaraeans: The Jewish Gospel has: [the kingdom of heaven] is plundered.
Commentary:
The words have been changed, thus damaging the original sense of the phrase. What is being said here appears to be that the death of John the Immerser was a great blow to the testimony for the Kingdom of God.
(Gospel of Matthew)

Matthew 11:25: “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”
To Matt. 11:25 cf. Gospel of the Nazaraeans: The Jewish Gospel has: I am grateful to thee.
Commentary:
Even though the words have been altered, the context is the same.
(Gospel of Matthew)

Matthew 12:10: “And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? That they might accuse him.”
To Matt. 12:10 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 12:13)–In the Gospel which the Nazarenes and the Ebionites use, which we have recently translated from Hebrew to Greek, and which most people call the authentic [Gospel] of Matthew, the man who had the withered hand is described as a mason who begged for help in the following words: “I was a mason, earning a living with my hands; I beg you, Jesus, restore my health to me, so that I need not beg for my food in shame.”
Commentary:
Here is the admission by Jerome that “most people” call the original Hebrew gospel (that the Nazarenes and Ebionites – sects of messianism – use the authentic (original) gospel. He also tells us here that he translated it from Hebrew to Greek (thus the additions, deletions, etc. that we now have in our New Covenant).
(Gospel of Matthew)

Matthew 12:40: “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.”
To Matt. 12:40b cf. Gospel of the Nazaraeans: The Jewish Gospel does not have: three days and three nights.
Commentary:
The alteration of this verse is quite significant, for it alters what Yahshua said. He, apparently, had said that the only sign given to the people would be the “sign of Jonah” — that is, Jonah was sent to declare YHVH’s judgment against the people of Nineveh if they did not repent. Likewise, Yahshua was sent to declare YHVH’s judgment against the people of Israel, yet they would not repent. Thus, the verse probably read: “For as Jonas was in the whale’s belly, so shall the Son of Man be in the heart of the earth”. Of course, Yahshua was comparing himself and his situation to Jonah’s in every sense. The “heart of the earth” and the “whale’s belly” were known to have represented “Leviathan”, or figuratively, the “grave” and “death”, because it is also associated with the word “yam”, the “sea”, or the “abyss”. The Encyclopedia of Jewish Symbols states: “these sea-monsters have many names: “Tannim” (dragon); “rahav” (expanse) and “yam” (se”, but the most common name is Leviathan, known in Jewish legend as the King of the Sea” [p. 96]. In the book of Revelation, Leviathan is called Abaddon, the King of “destruction” (or corruption), who comes up from the abyss or “Sea”; Abaddon is the “beast of the sea”, that “old serpent” whose abode is an “expanse” (the grave).
(Gospel of Matthew)

Matthew 15:5: “But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me…”
To Matt. 15:5 cf. Gospel of the Nazaraeans: The Jewish Gospel has: Corban is what you should gain from us.
Commentary:
Corban (or korban) is the gift of a child to his parents in their old age, sort of like a pension, by which they are provided for when they are no longer able to work or care for themselves.
(Gospel of Matthew)

Matthew 16:2-4: “He answered and said unto them, When it is evening, ye said, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” …A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
To Matt. 16:2 cf. Gospel of the Nazaraeans: What is marked with an asterisk [i.e., from "When it is evening" to the end of v. 3] is not found in other manuscripts, and is not found in the Jewish Gospel.
Commentary:
In other words, what we have here is an addition to the text, one that Jerome apparently wanted to elaborate on with another chance to call the Jews “hypocrites”. In reply to the question posed to Yahshua, he simply stated that they would receive no sign except the sign of Jonah.
(Gospel of Matthew)

Matthew 16:17: “And Jesus answered and said unto him, Blessed art thou, Simon Bar-jo-na: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.”
To Matt. 16:17 cf. Gospel of the Nazaraeans: The Jewish Gospel has: “son of John” [for "Bar-Jona"].
Commentary:
This is telling us that Simon (Peter) is the son of Yohanan (John), not Jonah or Yonah.
(Gospel of Matthew)

Matthew 18:21-22: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.”
Luke 17:3-4: “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.”
To Matt. 18:21-22 (Luke 17:3-4) cf. Gospel of the Nazaraeans (in Jerome, Against Pelagius, III.2)–He says, “If your brother has sinned by a word, and repented, receive him seven times a day.” Simon, his disciple, said to him, “Seven times a day?” The Lord answered, “Yes, I tell you, as much as seventy times seven times! For in the prophets also, after they were anointed by the Holy Spirit, a word of sin [sinful speech?] was found.”
Commentary:
Sinning by a “word” simply implies that any man might sin in his speech; thus, if he realizes his error and turns from it (i.e. learns from his mistake), then he should be received by his brothers as many times as is necessary. This is called “regeneration”, a honing process by which one learns the path to YHVH.
(Gospel of Matthew)

Matthew 18:22: “Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.”
To Matt. 18:22 cf. Gospel of the Nazaraeans: The Jewish Gospel has, immediately after “seventy times seven”: For in the prophets also, after they were anointed by the Holy Spirit, a word of sin [sinful speech?] was found in them.
Commentary:
Even the prophets were not free of sin even though they were the “oracles” of Elohim.
(Gospel of Matthew)

Matthew 19:16-24: “And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? There is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you , That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
To Matt. 19:16-24 cf. Gospel of the Nazaraeans (in Origen, Commentary on Matt. 15:14 in the Latin version) The second of the rich men said to him, “Teacher, what good thing can I do and live?” He said to him “Sir, fulfil the law and the prophets.” He answered, “I have.” Jesus said, “Go, sell all that you have and distribute to the poor; and come, follow me.” But the rich man began to scratch his head, for it did not please him. And the Lord said to him, “How can you say, I have fulfilled the law and the prophets, when it is writtten in the law: You shall love your neighbor as yourself; and lo, 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 a rich man to enter the kingdom of heaven.”
Commentary:
This verse is found in Matthew, Mark, and Luke. Since the Gospel of the Nazaraeans was written first in Hebrew, Mark and Luke had to have taken their own renditions from it. Mark, although purportedly written first, follows the Hebrew original here. See the following:
(Gospel of Matthew)

Mark 10:18: “And Jesus said unto him, Why callest thou me good? There is none good but one, that is, God.”
Luke 18:19: “And Jesus said unto him, Why callest thou me good? None is good, save one, that is, God.”
To Mark 10:18 and Luke 18:19 cf. Gospel of the Naassenes [perhaps a reference to the Gospel of the Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.7.26)–”Why do you call me good? One there is who is good — my Father who is in heaven — who makes his sun to rise on the just and on the unjust, and sense rain on the pure and on sinners.” (Cf. Also Matt. 5:45).
Commentary:
Special mention must be made of this verse. It is found in all three gospels. Here, Yahshua is making a plain and clear statement: that he is not God and refuses to be called “good”, that there is only one God, his Father – Yahvah! Since it is in the Hebrew gospel, the original, we must conclude that Mark and Luke both copied it specifically from that source in the Hebrew that was the original of what has known to have become the book of “Matthew”.
Matthew 20:22: “But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.”
To Matt. 20:22 cf. Gospel of the Naassenes [believed to be a gloss for Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.8.11)–”But” he says, “even if you drink the cup which I drink, you will not be able to enter where I go.”
Commentary:
Yahshua is telling the disciples that even though they might die with him, they would not yet sit at the Father’s right hand; that event is for a future time, after Yahshua has “prepared” a place for them.
(Gospel of Matthew)

Matthew 21:12: “And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves…”
To Matt. 21:12 cf. Gospel of the Nazaraeans, quoted in a marginal note of a thirteenth century manuscript [thus if this is true, and there are other sources that also seem to have had access to the Hebrew gospel at that time, then this Hebrew Gospel was available even in the 13th century] of the Aurora by Peter of Riga — In the Gospel books which the Nazarenes use it is written: From his eyes went forth rays which terrified them and put them to flight.
Commentary:
First of all, the word “temple” here does not refer to the interior of the Temple, but to the “heiron” or precincts of the Temple. These precinct buildings were both on the hill of Ophel, on the Bridge of the Red Heifer, and on the Mount of Olives where the family of Hanan (Annas) had a dove aviary and sold doves to pilgrims (who gathered on the Mount of Olives at festivals to await the opening of the doors of the Temple at midnight). This area was referred to as Beth Pagi in the Talmud. Beth Pagi, however, was both within and without the Sabbath Limit. Where the boundary of Bethphage left off, the boundary of Beth Hini (or Bethany) began. The combined area was called Beth Pagi. The elders would have to go to the area outside the Sabbath Limit in order to judge a rebellious elder, or to add to the City Limits of Jerusalem. Thus there were moneychangers, vendors of all sorts, and the dove aviary of Annas (the Vice President of the Sanhedrin who was called the Ab bet din, or Father of the Court) before whom Yahshua would have been taken for the accusatory process (by Jewish law). This is why Yahshua was first taken to Annas, who either would have written (legally it could have been oral) the charges against him. His office (and home) would have been in the area of Beth Pagi on the Mount of Olives. There is overwhelming evidence of this fact. The second high priest (literally called the High Priest) was the “President” of the Beth Din. The real power, however, lay in the hands of the “Father of the Court”, Annas (Hanan), who was called by Josephus the “ancientest of the priests”, and the patriarch of an assimilated family: Boethus, Kimchit, Hanan, and Phiabi (Fabus), who operated the government of Israel from the time of King Herod until the fall of Jerusalem in 70 C.E. The Talmud and Tosefta speak of these families as “serpents”; therefore, it is no wonder that John the Immerser and Yahshua referred to them in those terms (vipers, serpents, etc.). These families were intermarried with the “Herodians” who were, in fact, instrumental to them as “spies”.
(Gospel of Matthew)

Matthew 23:27: “Woe unto you, scribes and Pharisees, hypocrites! For ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”
To Matt. 23:27 cf. Gospel of the Naassenes [again, probably a reference to Nazaraeans] (in Hippolytus, Refutation of All Heresies, V.8.23)–”You are whitewashed tombs filled within with dead men’s bones,” that is, there is not within you the living man.
Commentary:
There were a multitude of tombs around Jerusalem. During festival periods, they were whitened so that the public might not touch them and become defiled, which would prevent them from “eating the passover” (in particular), or entering the Temple grounds. This was probably, however, a reference to the “Tombs of the Prophets”, believed to have been built during the first century to memorialize the “prophets”. These are the same prophets that Yashua refers to as having been killed by the ancestors of the people who built them.
(Gospel of Matthew)

Matthew 23:35: “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zach-a-ri-as son of Bar-a-chi-as, whom ye slew between the temple and the altar.”
To Matt. 23:35 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 23:35)–In the gospel which the Nazarenes use, for “son of Barachiah” we find written, “son of Jehoiada.” Cf. Also — And Zechariah the son of Jehoiada said, “For he was of two names” — Peter of Laodicea Commentary on Matthew 23:35 ed. Heinrici V.267.
Commentary:
Jehoiada was the father of Zechariah the prophet, a high priest [2 Chronicles 24:20]. There can be no doubt that Jerome replaced this name with “Barachiah”, for it was clearly in the Hebrew original as Jehoiada.
(Gospel of Matthew)

Matthew 25:22: He also that had received two talents came and said, Lord thou deliveredst unto me two talents: behold, I have gained two other talents beside them.”
To Matt. 25:22ff. Cf. Gospel of the Nazaraeans (in Eusebius, Theophany on Matt. 25:14f.)–But the Gospel [written] in Hebrew letters which has reached our hands [Eusebius, by his own admission, claims that there was a gospel written in the Hebrew] turns the threat not against the man who had hid [the talent], but against him who had lived dissolutely–for it told of three servants: one who wasted his master’s possessions with harlots and flute-girls, one who multiplied his gains, and one who hid the talent; and accordingly, one was accepted, one was only rebuked, and one was shut up in prison.
Commentary:
A different version of the same parable.
(Gospel of Matthew)

Matthew 26:74: Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.”
To Matt. 26:74 cf. Gospel of the Nazaraeans: The Jewish Gospel has: And he denied, and he swore [i.e., took an oath], and he cursed.
Commentary:
This is interesting, for here we understand clearly that Peter not only cursed [bitterly cursed, or execrated Yahshua], but he also denied knowing him, and most importantly, he “took an oath” that he did not know him. Taking an “oath” or sheba [seven] is the most serious self-condemnation that he committed. This is literally a swearing of truth between Yahvah and man. It is like standing before Yahvah and denying adamantly knowing Yahshua. Yahvah is the Elohim of the Oath, thus of Complete and Perfect Truth. No wonder he cried bitterly. He knew he had lied to Yahvah.
(Gospel of Matthew)

Matthew 27:16: “And they had then a notable prisoner, called Barabbas.”
To Matt. 27:16 cf. Gospel of the Nazaraeans (in Jerome, Commentary on Matthew 27:16)–In the Gospel according to the Hebrews Barabbas is interpreted as “son of their master (teacher?).” He had been condemned because of insurrection and murder.
Commentary:
This makes complete sense. Barabbas, means literally “son of the father” (or in the philosophical sense “teacher” or “master”). He was probably a leader of the Zealot faction who were then attempting to do away with Roman administration in Jerusalem. He might well have been associated with Judas the Galilean, the head of the Zealot movement.
Luke 23:34: “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.”
(Gospel of Matthew)

To Luke 23:34 cf. Gospel of the Nazaraeans (in Haimo of Auxerre, Commentary on Isaiah 53:12)–As it is said in the Gospel of the Nazarenes: At this word of the Lord, many thousands of Jews standing around the cross, believed.
Commentary:
Just prior to a Jewish execution, the accused is asked to confess (not his crime, but his sin) so that he might be forgiven by Yahvah and be allowed to enter the World Without End. The Mishnah is quite clear about this: “[When] he was ten cubits from the place of stoning (beth haseqilah or execution site, which was on the Mount of Olives at Beth Pagi) they say to him, “Confess,” for it is usual for those about to be put to death to confess. For whoever confesses has a share in the world to come” [Mishnah, Sanhedrin 6:2]. The reason given for this is that Joshua asked Achan to confess his transgression before the congregation put him to death. Yahshua did not confess as they wanted him to; instead, he prayed that the Father (Yahvah) might forgive them for their sin. The second thing about this Scripture in the Hebrew that we must note is that the word “cross” did not exist during the first century in the Hebrew language. Therefore, the Jews who wrote that original Hebrew gospel would not have used the Greek word “stauros” – stake or pole – but the word ‘ets – “tree” (it is always translated in the apostles, and Peter, in particular, as xulon — living tree, or “green tree”). The Jewish people had to adapt another word in order to come up with the modern Hebrew word tslav for “cross”.
(Gospel of Matthew)

Matthew 27:51: “And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent…”
To Matt. 27:51 cf. Gospel of the Nazaraeans (in Jerome, Letter 120 to Hedibia and Commentary on Matthew 27:51): In the Gospel that is written in Hebrew letters we read, not that the curtain of the temple was torn, but that the astonishingly large lintel of the temple collapsed.
Commentary:
Again, here is a notation by Jerome that this gospel was written in Hebrew. The “lintel” to which Jerome is here referring was not a lintel over the Sanctuary House of the Temple. It was the lintel over the inner Nicanor Gate, and it was this lintel (held in place by a 60-foot high wall around the Sanctuary) from which hung the first veil. The Holy Place of the Temple was inside the Sanctuary area, not exclusively in the House. It was restricted to all Israelites (per Josephus) by this 60-foot high wall; thus, no one might be able to see into the Court of the Priests nor the altar area. The wall carving at Dura Europa of the Temple clearly shows this Nicanor Gate with its veil hanging in place, and behind we see the smoke from the altar and the blue veil hanging over the Holy of Holies.
The Nicanor was the “Great Gate” of the Temple referred to in Mishnah, Middot 4:2. “A golden vine was standing at the entrance of the sanctuary, trained over the posts. Whoever gave a leaf or a berry or a cluster brings it and hangs it on it. Said R. Eleazar bar Sadoq, ‘There was an incident, and three hundred priests were appointed [to clear it since it was too heavy'" [Mishnah, Middot 3:8]. The “Great Gate” was seventy-five feet in height, and its doors were sixty feet high. It would have taken this “Great Gate” in order to hold up the great stone lintel holding the veil at the entrance of the Sanctuary. (Note, the Sanctuary is the complete interior courtyard of the priests, including the building of the House of Yahvah. It includes the Court of Priests, the Altar, the Porch and Steps and the House, as well as the priestly offices on either side of the building and its underground offices).
(Gospel of Matthew)

Matthew 27:65: “Pilate said unto them, Ye [i.e. the Sanhedrin of the Temple have their own police force or "watch"] have a watch: go your way, make it as sure as ye can.”
To Matt. 27:65 cf. Gospel of the Nazaraeans, as recorded in a marginal note of some mss: The Jewish Gospel has: And he delivered armed men to them, that they might sit opposite the cave and guard it day and night.
Commentary:
Note something here: there were never Roman centurians who guarded the Tomb of Yahshua — there were only Temple police guards present at the tomb. Thus this is the reason they reported to Caiaphas the events of that morning. Roman guards would never have fallen asleep on the job, lest they be put to death; neither would they have reported to Caiaphas who would have had no control over them.
(Gospel of Matthew)

(b) In apocryphal tradition: In the Gospel according to the Hebrews (Jerome, Ezech., xviii, 7): "In the Gospel which the Nazarenes are accustomed to read, that according to the Hebrews, there is put among the greatest crimes he who shall have grieved the spirit of his brother." In the same Gospel (Jerome, Eph., v, 3 sq.): "In the Hebrew Gospel too we read of the Lord saying to the disciples: And never, said he, rejoice, except when you have looked upon your brother in love."
(Gospel of Matthew)

(c) In patristic citations: Justin Martyr, Dial. 47: "Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those I shall judge you." Clement of Alexandria, Strom. I, 24, 158:
(Gospel of Matthew)

"For ask, he says for the great things, and the small shall be added to you." Clement of Alexandria, Strom. I, 28, 177:
(Gospel of Matthew)

"Rightly therefore the Scripture also in its desire to make us such dialecticians, exhorts us: Be approved moneychangers, disapproving some things, but holding fast that which is good." Clement of Alexandria, Strom. V, 10, 64:
(Gospel of Matthew)

"For not grudgingly, he saith, did the Lord declare in a certain gospel: My mystery is for me and for the sons of my house."
(Gospel of Matthew)

"Pray and be not weary," which is evidently connected with Luke 18:1; and the saying in the Talmud:
(Gospel of Matthew)
"I, the Gospel, did not come to take away from the law of Moses but to add to the law of Moses have I come" (Shab 116b) which is clearly a variant of Matthew 5:17.

(2) Some sayings are made up of two or more canonical texts. "I chose you before the world was," for example, is a combination of John 15:19 and Ephesians 1:4; and "Abide in my love and I will give you eternal life" of John 8:31 and John 10:28.
(Gospel of Matthew)

(3) Misquotation or loose quotation accounts for a number of alleged agrapha. "Sodom is justified more than thou" seems to be really from Ezekiel 16:53 and its context.
(Gospel of Matthew)

"Let not the sun go down upon your wrath" is of apostolic not evangelic origin (Ephesians 4:26). "Anger destroys even the prudent" comes from Septuagint of Proverbs 15:1.
(Gospel of Matthew)

Apocryphal and patristic literature supplies some notable sayings. The first place must be given
(10) to the great saying which in its shortest form consists of only three words:
"Be ("become," "show yourselves to be") approved money-changers." Resch (Agrapha2, number 87) gives 69 references, at least 19 of which date from the 2nd and 3rd centuries, although they represent only a few authorities, all Egyptian. The saying seems to have circulated widely in the early church and may be genuine. Other early sayings of interest or value, from these sources, must be given without comment.
(11) "The heavenly Father willeth the repentance of the sinner rather than his punishment" (Justin Martyr).
(Gospel of Matthew)

(12) "That which is weak shall be saved by that which is strong" (circa 300 AD).
(Gospel of Matthew)

(13) "Come out from bonds ye who will" (Clement of Alexandria).
(Gospel of Matthew)

(14) "Be thou saved and thy soul" (Theodotus in id).
(Gospel of Matthew)

(15) "Blessed are they who mourn for the perdition of unbelievers" (Didaskalia).
(Gospel of Matthew)

(17) "He who has not been tempted has not been approved" (Didaskalia, etc.).
(Gospel of Matthew)

(18) He who makes sad a brother's spirit is one of the greatest of criminals" (Ev Heb).
(Gospel of Matthew)

(19) "Never be glad except when ye have seen your brother in love" (same place).
(Gospel of Matthew)

(20) "Let not him who seeks cease .... until he find, and when he finds he shall be astonished; astonished he shall reach the kingdom, and when he has reached the kingdom he shall rest" (Clement of Alexandria and Logia of Oxyrhynchus).
(Gospel of Matthew)

(21) In a fragment of a Gospel found by Grenfell and Hunt at Oxyrhynchus (O Papyri number 655) is the following non-canonical passage in a canonical context:
"He Himself will give you clothing. His disciples say unto Him: When wilt thou be manifest to us and when shall we see thee? He saith: When ye shall be stripped and not be ashamed." The saying or apocryphon exhibits considerable likeness to a saying cited by Clement of Alexandria from the Gospel according to the Egyptians, but the difference is great enough to make original identity doubtful. Another fragment found by the same explorers on the same site (O Papyri number 840) preserves two agrapha or apocrypha which though clearly secondary are very curious. The first
(22) is the concluding portion of a saying about the punishment of evil-doers:
"Before a man does wrong he makes all manner of subtle excuses. But give heed lest you also suffer the same things as they for the evil-doers among men receive not their due among the living (Greek zois) only but also await punishment and much torment." Professor Swete (Two New Gospel Fragments), accents zoois as the plural of zoon and thus finds a contrast between the fate of animals and that of human beings. The second saying
(23) is a rather lengthy reply to the complaint of a Pharisaic stickler for outward purity. The most interesting part of it as edited by Swete runs as follows:
"Woe to you blind who see not.... But I and my disciples who thou sayest have not been dipped have dipped in the waters of eternal life which come down from God out of heaven." All these texts from Oxyrhynchus probably date from the 2nd century. Other Egypt sources, the so-called Coptic Apocryphal Gospels (Texts and Studies Camb. IV, 2, 1896), contain several sayings which are of interest as coming from the same religious environment. The following three are the most remarkable.
(24) "Repent, for it is better that a man find a cup of water in the age that is coming than all the riches of this world" (130).
(Gospel of Matthew)

(25) "Better is a single footstep in My Father's house than all the wealth of this world" (130 f).
(Gospel of Matthew)

(26) "Now therefore have faith in the love of My Father; for faith is the end of all things"
(Gospel of Matthew)

When he came to Peter and the others with him, he said to them, "Behold! Touch me and see that I am not a bodiless demon!" Right away, they touched him and believed, being in close contact with his flesh and his spirit.
(Gospel of Matthew)

Apocrypha: Gospel of the Hebrews
Clement of Alexandria (Stromateis i. 9. 45). Even (or also, in the Gospel according to the Hebrews is written the saying, ‘he that wondereth shall reign, and he that reigneth shall rest’.
id. (Strom.) v.14.96. For those words have the same force as these: He shall not cease from seeking until he find, and having found, he will be amazed, and having been amazed will reign, and having reigned will rest.
This is identical with one of the Sayings from Oxyrhynchus: see below.
Origen on John, ii. 12. And if any accept the Gospel according to the Hebrews, where the Saviour himself saith, ‘Even now did my mother the Holy Spirit take me by one of mine hairs, and carried me away unto the great mountain Thabor’, he will be perplexed, &c. . . .
On Jeremiah, homily xv.4. And if anyone receive that saying, ‘Even now my mother the Holy Spirit took me and carried me up unto the great mountain Thabor’, and the rest. . . .
The description of the Holy Spirit as ‘my mother’ is due to the fact that the Hebrew word for spirit is of the feminine gender. The saying, it is generally thought, refers to the Temptation.
Eusebius, Eccl. Hist. iii.39.17, speaking of the early writer Papias, says: He has also set forth (or expounded) another story, about a woman accused of many sins before the Lord, which the Gospel according to the Hebrews also contains.
It is the obvious, and general, view that this story was that of the woman taken in adultery, which, as is well known, forms no part of the true text of St. John’s Gospel, though it is inserted by most manuscripts at the beginning of the eighth chapter. A few manuscripts place it in St. Luke’s Gospel. The description suggests that Papias’s story, with its mention of many sins, differed from ours in detail.
id. iv.22.8. Hegesippus made use in his Memoirs of the Gospel according to the Hebrews.
id. iii.25.5 (in his list of antilegomena, writings whose canonicity was disputed): And among them some have placed the Gospel according to the Hebrews which is the especial delight of those of the Hebrews who have accepted Christ.
iii.27.4. (The Ebionites repudiated Paul) and used only the Gospel according to the Hebrews, making but slight account of the others.
Theophany, iv.12 (preserved in Syriac). As we have found somewhere in the Gospel which the Jews have in the Hebrew tongue, where it is said: I choose for myself them that are good (or well pleasing): the good are they whome my Father which in heaven giveth (or hath given) me.
ibid. (A passage preserved in Greek also.) But since the Gospel written in Hebrew characters which has reached our hands turns the threat not against the man who hid the talent, but against him who had lived riotously (for it told of three servants, one who desereved his master’s substance with harlots and flute-girls, another who multiplied it by trading, and another who hid the talent; and made the one to be accepted, another only rebuked, and another to be shut up in prison), the question occurs to me whether in Matthew, after the conclusion of the speech against the man who did nothing, the threat that follows may refer, not to him, but by epanalepsis (i.e. taking up a former subject again) be said of the first, who ate and drank with the drunken.
Epiphanius, Heresy xxix.9.4 (Nazoraeans). They have the Gospel according to Matthew quite complete, in Hebrew: for this Gospel is certainly still preserved among them as it was first written in Hebrew letters. I do not know if they have even removed the genealogy from Abraham to Christ.
Their Gospel was ‘quite complete’ as distinguished from the Ebionite-Gospel, which was mutilated.
Stichometry of Nicephorus (of uncertain date, but much older than the ninth-century chronicle to which it is attached).
Antilegomena of the New Testament:
Apocalpyse of John, Apocalpyse of Peter, Epistle of Barnabas, and
Gospel accrding to the Hebrews, 2,200 lines (300 lines less than the canonical Matthew).
Jerome. He is our principal authority in this matter.
On Ephesians, v. 4. As also we read in the Hebrew Gospel: ‘And never, saith he, by ye joyful, save when ye behold your brother with love.’
On Micah vii.6. (The quotation about the Holy Spirit given above under Origen. Jerome quotes it again several times, not always in full.
Of illustrious men, 2 (on James the Lord’s brother).
Also the Gospel according to the Hebrews, lately translated by me into Greek and Latin speech, which Origen often uses, tells, after the resurrection of the Saviour: ‘Now the Lord, when he had given the linen cloth unto the servant of the priest, went unto James and appeared to him (for James had sworn that he would not eat bread from that hour wherein he had drunk the Lord’s cup until he should see him risen again from among them that sleep)’, and again after a little, ‘Bring ye, saith the Lord, a table and bread’, and immediately it is added, ‘He took bread and blessed and brake and gave it unto James the Just and said unto him: My brother, eat thy bread, for the Son of Man is risen from among them that sleep’.
This is a famous passage. One interesting clause is apt to escape notice, about the giving of the shroad to the servent of the (high) priest, which implies that priests must have been apprised of the resurrection as soon as the apostles. Was the servant of the priest Malchus? Presumably the servant was at the sepulchre: if so, it was being guarded by the Jews as well as the Roman soldiers (as in the Gospel of Peter).
ibid. 3. Further, the Hebrew itself (or original) is preserved to this day in the library at Caesarea which was collected with such care by the martyr Pamphilus. I also had an opportunity of copying it afforded me by the Nazarenes who use the book, at Beroea, a city of Syria.
This Boroea is Aleppo. In later years Jerome ceased to regard the Hebrew Gospel as the original Matthew.
ibid. 16. Of the Epistle of Ignatius ‘to Polycarp’ (really to Smyrna). In it he also inserts a testimony about the person of Christ, from the Gospel which was lately translated by me; his words are: But I both saw him (this is wrongly quoted) in the flesh after the resurrection, and believe that he is in the flesh: and when he came to Peter and those who were with Peter, he said to them: Lo, feel me and see that I am not a bodiless spirit (demon). And forthwith they touched him and believed.
Ignatius, to the Smyrnaeans, iii., 1, really says: For I know, and I believe that he is in the flesh even after his resurrection.
Another citation of these words of Christ is given by Origen as from the Doctrine of Peter: see p. 18.
On Matt. ii. Bethlehem of Judaea. This is a mistake of the scribes: for I think it was originally expressed by the Evangelist as we read in the Hebrew, ‘of Judah’, not Judaea.
On Matt vi.11 (the Lord’s Prayer).
In the Gospel according to the Hebrews for ‘super-substantial’ bread I found mahar, which means ‘of the morrow’, so that the sense is: Our bread of the morrow, that is, of the future, give us this day.
The word supersubstantial is meant to render literally the difficult word epiousios which we translate ‘daily’.
On Ps. cxxxv. In the Hebrew Gospel according to Matthew it is thus: Our bread of the morrow give us this day; that is, ‘the bread which thou wilt give us in thy kingdom, give us this day’.
On Matt. xii. 13. In the Gospel which the Nazarenes and Ebionites use (which I have lately translated into Greek from the Hebrew, and which is called by many (or most) people the original of Matthew), this man who had the withered hand is described as a mason, who prays for help in such words as this: ‘I was a mason seeking a livelihood with my hands: I pray thee, Jesus, to restore me mine health, that I may not beg meanly for my food.’
The mention of the Ebionites here is gratuitous. Jerome nowhere speaks of them as using the Gospel, and everything goes to show that, in his time, they did not.
Letter to Damascus (20) on Matt. xxi. 9. Matthew, who wrote his gospel in the Hebrew speech, put it thus: Osanna barrama, i.e., Osanna in the highest.
On Matt. xxiii. 35. In the Gospel which the Nazarenes use, for ‘son of Barachias’ I find ‘of Joiada’ written.
This reading avoids an historical difficulty, and is doubtless secondary.
On Matt. xxvii. 16. This Barabbas, in the Gospel entitled (wrtten) according to the Hebrews, is interpreted ‘son of their master’ (teacher).
By ‘interpreted, says Lagrange, it is not meant that the Gospel translated the name, but that it used a form of it which suggested the meaning – Bar-abban.
On Matt. xxvii.51. In the Gospel I so often mention we read that a lintel of the temple of immense size was broken and divided.
Letter to Hedibia (ep. 120) 8. But in the Gospel that is written in Hebrew letters we read, not that the veil of the temple was rent, but that the lintel of the temple of wondrous size fell.
This was probably a change made under the influence of Isa. vi. 4, ‘the posts of the door moved at the voice of him that cried’.
On Isa. xi.2. (The Spirit of the Lord shall rest upon him) not partially as in the case of other holy men: but, according to the Gospel written in the Hebrew speech, which the Nazarenes read, ‘There shall descend upon him the whole fount of the Holy Spirit’. . . .In the Gospel I mentioned above, I find this written: And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended and rested upon him, and said unto him: My son, in all the prophets was I waiting for thee that thou shouldst come, and I might rest in thee. For thou art my rest, and thou art my first begotten son, that reignest for ever.
On Isa. xi. 9, My mother the Holy Spirit.
On Isa., preface to bk. xviii. For when the Apostles thought him to be a spirit, or, in the words of the Gospel which is of the Hebrews, which the Nazarenes are wont to read, ‘a bodiless demon’, he said to them (Luke xxiv. 38).
On Ezek. xvi.13. My mother, the Holy Spirit.
On Ezek. xviii.7. And in the Gospel according to the Hebrews which the Nazarenes are accustomed to read, it is placed among the greatest sins ‘if a man have grieved the spirit of his brother’.
Dialogue against Pelagius, iii.2. In the Gospel according to the Hebrews which is indeed in the Chaldaean and Syrian speech but is written in Hebrew letters, which the Nazarenes use to this day, called ‘according to the apostles’, or, as most term it, ‘according to Matthew’, which also is to be seen in the library of Caesarea, the story tells: Behold, the motehr of the Lord and his brethren said unto him: John Baptist baptizeth unto the remission of sins; let us go and be baptized of him. But he said unto them: Wherein (what) have I sinned, that I should go and be baptized of him? unless peradventure this very thing that I have said is a sin of ignorance.
ibid. And in the same book: If thy brother (saith he) have sinned by a word and made thee amends, seven times in a day receive thou him. Simon his disciple said unto him: Seven times in a day? The Lord answered and said unto him: Yea, I say unto thee, unto seventy times seven times. For in the prophets also, after they were anointed by the Holy Spirit, the word of sin was found.
‘Word of sin’ is Hebraistic for ‘somewhat of sin’: similarly ‘sinned by a word’ means ‘sinned in anything’.
Latin version of Origen on Matthew (now called Pseudo-Origen).
It is written in a certain Gospel which is called according to the Hebrews (if at elast any one care to accept it, not as authoritative, but to throw light on the question before us):
The second of the rich men (it saith) said unto him: Master, what good thing can I do and live? He said unto him: O man, fulfil (do) the law and the prophets.
He answered him: I have kept them. He said unto him: Go, sell al that thou ownest, and distribute it unto the poor, and come, follow me. But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him: How sayest though: I have kept the law and the prophets? For it is written in the law: Though shalt love thy neighbor as thyself, and lo, many of thy brethren, sons of Abraham, are clad in filth, dying for hunger, and thine house is full of many good things, and nought at all goeth out of it unto them.
And he turned and said unto Simon his disciple who was sitting by him: Simon, son of Joanna, it is easier for a camel to enter in by a needle’s eye than for a rich man to enter into the kingdom of heaven.
It is probable that this extract was found by the translator of Origen’s comentary in some work of Jerome. It seems to be agreed that it was not in Origen’s own commentary.
Some manuscripts of the Gospels have marginal notes recording readings of ‘the Jewish’ Gospel, by which our Gospel is evidently meant. Some of these were published by Tischendorf, others more recently by Schmidtke. According to the latter these notes were originally made between 370 and 500 by some one who did his work at Jerusalem.
Matt. iv. 5. The Jewish copy has not ‘unto the holy city’ but ‘in Jerusalem’.
Matt. v. 22. The word ‘without cause’ is not inserted in some copies, nor in the Jewish.
Matt. vii. 5. The Jewish has here: If ye be in my bosom and do not the will of my Father which is in heaven, out of my bosom will I scast you away.
(The ‘Second Epistle of Clement’, iv. 5, has: The Lord said: If ye be with me gathered together in my bosom and do not my commandments, I will cast you away and say unto you: Depart from me; I know you not whence ye are, ye workers of wickedness.)
Matt. x. 16. The Jewish has ‘(wise) more than serpents’ instead of ‘as serpents’.
Matt. xi. 12. (The kingdom of heaven suffereth violence.) The Jewish has: ‘is ravished (or plundered).’
Matt. xi. 25. (I thank thee (lit. confess unto thee), O Father.) The Jewish: ‘I give thee thanks.’
Matt. xii. 40b. The Jewish has not: three days and three nights (in the heart of the earth).
Matt. xv. 5. The Jewish: Corban by which ye shall be profited by us.
Probably it is meant that the verse ran: But ye say to your father and mother: Corban, &c.
Matt. xvi. 2, 3. Omitted by ‘the Jewish’ (as by many extant manuscripts).
Matt. xvi. 17. The Jewish: (Simon) son of John.
Matt. xviii. 22. The Jewish has, immediately after the seventy times seven: For in the prophets, after they were anointed with the Holy Spirit, there was found in them a word (matter) of sin.
This shows the identity of ‘the Jewish’ with Jerome’s gospel.
Matt. xxvi. 74. The Jewish: and he denied and swore and cursed.
Matt. xxvii. 65. The Jewish: And he delivered unto them armed men, that they might sit over against the cave and keep it day and night.
A commentary on Isaiah (liii.12) by Haimo of Auxerre (c. 850) has this apropos of the word ‘Father forgive them’:
For, as is contained in the Gospel of the Nazarenes, at this word of the Lord many thousands of Jews that stood round about the Cross believed.
A marginal note (thirteenth century) on a copy of the versified Bible called the Aurora (by Petrus de Riga), in a manuscript at the Fitzwilliam Museum, Cambridge (one of a number of remarkable notes) is:
At the cleansing of the Temple:
In the books of the Gospels which the Nazarenes use it is read that rays issued from his eyes whereby they were terrified and put to flight.
Jerome on Matt. xxi. 12 says that the people whom Jesus drove out did not resist him: ‘For a certain fiery and starry light shone (radiated) from his eyes and the majesty of the Godhead gleamed in his face.’
When I published the note, I took it that it was a reminiscence of Jerome’s words: ray and radiate occur in both. But Dr. Zahn was of opinion that it might really represent something in the old Gospel: so I include it, though with hesitation.
One other mention of this Gospel has to be added.
In Budge’s Miscellaneous Coptic Texts is a Discourse on Mary by Cyril of Jerusalem. Cyril (Pseudo-Cyril) relates that he had to send for a monk of Maioma of Gaza who was teaching false doctrine. Called on for an account of his belief the monk (p. 637, Eng. trans.) said: It is written in the Gospel to the Hebrews that when Christ wished to come upon the earth to men, the good Father called a mighty power in the heavens which was called Michael, and committed Christ to the care thereof. And the power came down into the world and it was called Mary, and Christ was in her womb seven months. Afterwards she gave birth to him, and he increased in stature, and he chose the apostles, . . . ‘was crucified, and taken up by the Father’. Cyril asked: Where in the Four Gospels is it said that the holy Virgin Mary the mother of god is a force? The monk said: In the Gospel to the Hebrews. Then, said Cyril, there are five Gospels? Where is the fifth? The monk said: It is the Gospel that was written to the Hebrews. (Cyril convinced him of his error and burned the books. No more is told of the Gospel, which, whatever it may have been, was certainly not the book we have been dealing with, but a writing of pronouncedly heretical (Docetic?) views. The last sentence of themonk’s account of Christ, which I did not quote in full just now, is perhaps worth recording.) ‘After they had raised him up on the cross, the Father took him up into heaven unto himself.’ This, with its omissin of all mention of the resurrection, might be construed as heretical: on the other hand, it may be merely a case of extreme compression of the narrative.
(Gospel of Matthew)

Matthew’s Hebrew Gospel and the Gospel of the Hebrews
The historical literary evidence shows that the Gospel of the Hebrews was a middle second century document written in Aramaic based on the Hebrew Gospel of Matthew and filled with additions, deletions, and changes to the text to reflect Jewish and Gnostic beliefs. It was probably created by the Ebionites, a Jewish Gnostic sect.
The Gospel of the Hebrews was quoted by several church fathers, but was not well-known among the churches and was never accepted as the authentic Hebrew Gospel of Matthew or equal in authority to the four New Testament Gospels because of its late date and all its corruptions.
This article explores the historical literary evidence for the nature of the Gospel of the Hebrews and its relation to the Hebrew Gospel of Matthew.
Note: There has been much scholarly speculation about the Gospel to the Hebrews and a wide variety of opinion.
The evidence for the Gospel of the Hebrews or the Gospel According to the Hebrews is not like the evidence for the Gospel of Thomas or the Gospel of Peter. Those gospels were found intact, but the Gospel According to the Hebrews is found only in quotes from various church fathers. The quotes are often very brief with little context given and prefaced by or followed by brief statements about the gospel itself. It has also been associated with two groups, the Nazareans (also spelled Nazarenes) who attempted to combine Judaism and orthodox Christianity and the Ebionites who attempted to combine Judaism and Gnostic Christianity.
This has caused much speculation among scholars about this gospel with little consensus. There are basically three views regarding Jewish Christian gospels. The first and older one is that there was one Jewish Christian Gospel, which is the Gospel of the Hebrews used by the Nazareans and the Ebionites. The second view is that there were two Jewish Christian gospels, one used by the Nazareans and one used by the Ebionites. The third view is that there were three Jewish Christian gospels, one used by the Nazareans, one used by the Ebionites, and the Gospel of the Hebrews.
The author of this article takes a view similar to the first and older view that there was one Gospel of the Hebrews, which was most probably created by the Ebionites and possibly used by the Nazareans later in their history. This proposition is based primarily on the evidence of Epiphanius with corroborating testimony from Clement, Origen, and Jerome.
Although this view is not popular among present scholars, the other two views are based on identifying passages which various church fathers state are from the Gospel of the Hebrews and identifying them as coming not from the Gospel of the Hebrews, but coming from a supposed Gospel of the Nazareans or Gospel of the Ebionites. The author finds this difficult to accept. The testimony of the church fathers concerning the source of a quote should not be set aside unless there is a seriously strong reason to do so. The author’s view, which is the traditional view, is the only view based on the actual testimony of the church fathers as to its origin. That testimony combined with the consistent picture that emerges from the evidence of a Jewish Gnostic document matching the Ebionites’ belief system forms a solid historical basis for this view.
The literary evidence presented below will focus on the testimony of Epiphanius, a church father who quoted extensively from the Gospel of the Ebionites, whom he says they called the Hebrew Gospel or the Gospel of the Hebrews.
This article will also focus on the quotes from Epiphanius and the other church fathers that clearly name or refer to the Gospel of the Hebrews.
Unless otherwise noted, all quotations except Epiphanius are from The Early Church Fathers, ed. Philip Schaff, William B. Eerdman’s Publishing, Reprint 2001 at CCEL Internet Library
Unless otherwise noted, Epiphanius quotes are from The Panarion of Epiphanius of Salamis, Tr. Frank Williams, BRILL, Boston, Mass. 1987
For a list of the early church fathers, who they were and when they lived, mentioned in this article, click here.
The Problem of the Jewish-Christian Gospel(s)
Philipp Vielhauer and Georg Strecker write about the tremendous difficulties faced by scholars in understanding the patristic evidence for the Jewish-Christian Gospels,
“In the second edition of this work H. Waitz rightly described the problem of the Jewish-Christian Gospels as one of the most difficult which the apocryphal literature presents, ‘difficult because of the scantiness and indefiniteness of the patristic testimonies, difficult also because the results of scientific investigation are often self-contradictory.’ There are preserved, mostly as citations in the Church Fathers, only small fragments from which conclusions as to the character of the whole book are difficult to draw, and also accounts which are in themselves often very vague and in their entirety make possible a whole kaleidoscope of interpretations.”1
Johann Michaelis mentions the reason for the scarcity of information about this gospel. He states,
“Very few ecclesiastical writers have taken notice of this Gospel at which we have no reason to be surprised as few of them understood Hebrew, and no translation of it had been made before that of Jerome. Besides, the copies of it were very scarce even in Palestine, for Jerome mentions it as an unusual book, which he found in the library of Caesarea. However its name and character were not unknown; though it is difficult to determine, what the majority of Christians in the three first centuries thought of it, because Eusebius has expressed himself in ambiguous terms. In the fifth century most persons believed it to be the original of St. Matthew's Gospel: but whether they knew that it was interpolated, and distinguished the genuine text from its additions, we are not informed.”2
There is one statement that has scholarly consensus, which is that the Gospel of the Hebrews was NOT the original Hebrew Gospel of Matthew in a pure form. However, many some scholars agree that it is likely a severely corrupted version of that text as Epiphanius so testifies.
M.R. James writes about the Gospel of the Hebrews,
“What may be regarded as established is that it existed in either Hebrew or Aramaic, and was used by a Jewish-Christian sect who were known as Nazareans (Nazarenes), and that it resembled our Matthew closely enough to have been regarded as the original Hebrew of that gospel. I believe, few if any, would now contend that it was that original.”3
Johann Michaelis summarizes the views of some scholars toward the Gospel of the Hebrews,
“We must likewise distinguish the Gospel of the Nazarenes in the state, in which it was known to the Fathers of the third and fourth centuries, from the original state of this Gospel: for in its original state it may have been the work of St. Matthew, and yet have been afterwards so interpolated and corrupted, as to be no longer the same Gospel.”4
Even though there is no scholarly consensus, I believe that some simple facts about the Gospel can be presented which are based on the actual passages from the text quoted by the church father, Epiphanius, and other church fathers.
Epiphanius, the Bishop of Salamis
Epiphanius was the bishop (the church leader of the churches of a city) of Salamis, a city on the island of Cyprus. He lived between 310 and 403 A.D. He wrote a book in several volumes called the Panarion where he outlined some eighty heresies and heretical groups. Two of those groups were the Nazareans and the Ebionites.
Epiphanius was familiar with the Ebionites, their views, and the Gospel of the Hebrews, which he says they called their gospel. He quotes directly from the Gospel of the Hebrews. Epiphanius gives clear testimony to the nature of the Gospel of the Hebrews by the passages he quotes and the comments he makes. Other church fathers also give evidence of the Gospel of the Hebrews that is in agreement with Epiphanius’ testimony. The author has used Epiphanius’ testimony as a basis of the nature of the Gospel of the Hebrews believing it to be the clearest testimony to it.
This article is divided into five main points.
The Nature of the Gospel of the Hebrews
The Errors in the Gospel of the Hebrews
The Language of the Gospel of the Hebrews
The Date of the Gospel of the Hebrews
Orthodox Christians’ View of the Gospel of the Hebrews
The Nature of the Gospel of the Hebrews
1. The Gospel of the Hebrews was a severely corrupted version of Matthew’s Hebrew Gospel created by the Ebionites
According to Epiphanius, the Ebionites used a gospel in the Hebrew language, which they claimed was the Gospel of Matthew, which they referred to as “the Gospel according to (or “of”) the Hebrews” or “the Hebrew Gospel,” which was a severely mutilated version of the Gospel of Matthew in Hebrew.
The Ebionites were a “Christian” sect of the second century that held some Gnostic beliefs with a Jewish emphasis and a commitment to vegetarianism. The Gospel of Thomas reflects the same kind of views of this group.
1) The Ebionites used the Hebrew Gospel of Matthew, but called it the “Gospel of the Hebrews.”
Epiphanius writes of the Ebionites and their use of the Gospel of the Hebrews and states,
Epiphanius 30.3.7
“They too accept the Gospel according to Matthew. Like the Cerinthians and Merinthians, they too use it alone. They call it, ‘According to the Hebrews,’ and it is true to say that only Matthew put the setting forth and the preaching of the Gospel into the New Testament in the Hebrew language and alphabet.”
In this passage, Epiphanius tells us that the Ebionites used the Gospel of Matthew exclusively, but they called it by another name, the Gospel according to the Hebrews. Later he will reveal that they had changed it. He further tells us that it was written in the Hebrew language and alphabet. When the church fathers referred to the Hebrew language and alphabet they meant the Aramaic language, which was the language of the Jews in Israel at the time of Christ and the centuries that followed.
2) The Ebionites changed the Hebrew Gospel of Matthew into the Gospel of the Hebrews, a corrupted Matthew.
In another passage, Epiphanius relates that the Gospel of the Hebrews was not the pure Gospel of Matthew in Hebrew, but a severely changed and corrupted version of it. He states,
Epiphanius 30.13.2
“In the Gospel that is in general use amongst them [Ebionites], which is called according to Matthew, which however is not whole (and) complete but forged and mutilated - they call it the Hebrew Gospel - it is reported…” (Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 170)
In the first passage, Epiphanius writes that the Ebionites were using Matthew’s gospel, but they called it, “The Gospel according to the Hebrews.” In this passage he says that they had mutilated the gospel of Matthew and called it by a slightly different name, the “Hebrew Gospel.” They most likely referred to it by both names.
According to Epiphanius, the Gospel of the Hebrews was filled with additions, deletions, and changes to the Hebrew Gospel of Matthew to reflect the beliefs of the Ebionites, a Jewish Gnostic sect committed to vegetarianism. This will be evidenced in point 2. and 3. below.
3) Eusebius also states that the Ebionites used the Gospel of the Hebrews.
Eusebius describes the basic beliefs of the Ebionites and states that they used the Gospel of the Hebrews.
Eusebius, Church History, 3.27.1, 2, and 4
“The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life…These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest.”
Summary:
Before the time of Jerome, the Gospel of the Hebrews is only associated with the Ebionites. At the time of Jerome, the Gospel of the Hebrews is associated with the Nazareans and the Ebionites.
2. The Gospel of the Hebrews reflected Gnostic doctrine including vegetarianism.
Epiphanius clearly indicates that the Ebionites mutilated the Hebrew Gospel of Matthew to reflect their Gnostic views.
1) The Ebionites removed the first two chapters of Matthew’s Gospel to eliminate the virgin birth.
The Ebionites believed that there was a difference between the human Jesus and the Christ spirit. They believed that Jesus was born as a human being to human parents, Joseph and Mary. Therefore, they did not believe in the virgin birth. They believed the Christ spirit descended in the form of a dove at his baptism and came into the human Jesus. These are Gnostic beliefs. Gnosticism was a heresy prevalent in the second century.
Epiphanius explains this in the following passage from the Panarion as he speaks of the Ebionites.
Epiphanius 30.14.4
“This is because they mean that Jesus is really a man, as I said, but that Christ, who descended in the form of a dove, has entered him - as we have found already in other sects and been united with him. Christ himself is from God on high, but Jesus is the product of a man's seed and a woman.”
Because of these beliefs, Epiphanius says in the following passages that they falsified Matthew’s genealogy by eliminating the first two chapters of Matthew’s Gospel and beginning with John the Baptist in chapter three.
Epiphanius 30.13.6
“But their Gospel begins: ‘It came to pass in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan, and he was said to be of the lineage of Aaron the priest, the son of Zacharias and Elisabeth; and all went out to him.’”
Epiphanius 30.14.3
“But these people have something else in mind. They falsify the genealogical tables in Matthew, and start its opening as I said with the words, ‘It came to pass in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan and so on.’”
2) The Ebionites made an addition to the baptism of Jesus to prove a Gnostic origin for Jesus.
In the following passage from the Gospel of the Hebrews, added to what the voice from heaven said are the words, “I have this day begotten thee.”
Epiphanius 30.13.7
“And after saying a number of things, it adds, ‘When the people had been baptised, Jesus came also and was baptised of John. And as he came up out of the water, the heavens were opened, and he saw the Holy Spirit in the form of a dove, which descended and entered into him. And (there came) a voice saying, ‘Thou art my beloved Son; in thee I am well pleased.’ And again: ‘This day have I begotten thee.’ And straightway a great light shone round about the place. ‘Seeing this,’ it says, John said unto him, ‘Who art thou, Lord?’ And again (there came) a voice from heaven, ‘This is my beloved Son in whom I am well pleased.’”
Klauck explains the Gnostic perspective, which this addition implies,
“The dynamite in this version of the baptism narrative is the fact that the heavenly voice is not content to quote only the first half of the verse from Ps.2 ("You are My Son"), but employs a transitional formula to add the second half: "This day I have begotten you."
This edition, ‘Today I have begotten you,’ makes possible an adoptionist or even a docetic interpretation of the baptismal scene. The former would say that it is only at his baptism that God adopts and publicly acclaims the man Jesus of Nazareth as his Son; the docetic reading would emphasize the fusion with the Spirit and say that it is only at his baptism that a heavenly spiritual being enters the man Jesus. It is obvious that the rigidly orthodox Epiphanius must reject this Christology as defective.”5
Johann Michaelis agrees,
“By none of the Evangelists are the words ‘This day have I begotten thee’ said to have been uttered at the baptism of Christ. They are an interpolation in the Ebionite Gospel, and are derived from the false notion, which prevailed in the first century, that Christ was a mere man till the time of his baptism, and that he then became the Son of God, and filled with the Holy Ghost.”6
3) The Ebionites changed the diet of John the Baptist to reflect their vegetarian views.
In his book, Is God a Vegetarian? Christianity, Vegetarianism, and Animal Rights, Richard Young, writes of the vegetarian views of the Ebionites and other Gnostic groups,
“Gnostic groups of the first several centuries regularly forbade both marriage and meat eating…Ironic as it may seem, the devaluing of animals by the Gnostics led to a very strict vegetarianism, whereas today the devaluing of animals leads to an unrestrained eating of meat. The early church responded by condemning Gnostic vegetarianism.”7
Young later adds,
“In addition, the early church fathers fought against a heretical form of vegetarianism that sprang from Gnostic dualism. The Gnostic belief that the physical realm was evil turned meat eating and marriage into works of the devil. Since the fathers believed the world was good, they could not condemn meat eating. The willingness to eat meat was for them a certification of orthodoxy.”8
Epiphanius quoted from the Gospel of the Hebrews explaining that the Ebionites had changed the text of Matthew’s Gospel, which originally stated that John ate locusts, which violated their vegetarian beliefs. The “locusts” were deleted and the words “manna as a cake in oil” was added.
Epiphanius 30.13.4-5
“And John came baptizing, and there went out unto him Pharisees and they were baptized, and all Jerusalem. And John had a garment of camel's hair and a girdle of skin about his loins, and his meat, it says, was wild honey, whose taste was the taste of manna, as a cake in oil. This, if you please, to turn the speech of the truth into falsehood, and substitute a ‘cake in honey’ for ‘locusts.’”
Commenting on this change, Hans-Josef Klauck writes,
“An even more decisive reason for the replacement of the roasted locusts with honey cakes in the Gospel of the Ebionites was the strict vegetarianism of the Ebionites, who could not accept even the hint that John or Jesus ate meat…”9
4) The Ebionites also changed the words of Jesus concerning his role toward the O.T. sacrifices to reflect their vegetarian views.
Not only did the Gnostic vegetarian views of the Ebionites cause them to reject the eating of animal flesh, it also caused them to reject the sacrifice of animal flesh as was done in the Old Testament. That animal flesh could be acceptable to God for any reason was simply out of the question. Therefore, in their minds Jesus could not have come to fulfill the Mosaic Law and thus its sacrifices, having become the ultimate sacrifice for sin as the orthodox Christians taught. Rather he must have come to abolish animal sacrifices because they were wrong.
Epiphanius 30.16.4-5
“But they [Ebionites] say that he [Christ] is not begotten of God the Father, but was created as one of the archangels, and that he is ruler of both angels and of all creatures of the Almighty; and he came and instructed us to abolish the sacrifices. As their so-called Gospel says, ‘I came to abolish the sacrifices, and if ye cease not from sacrifice, wrath will not cease from you.’ These and certain similar things are their crafty devices.”
Epiphanius adds further that their vegetarian views also resulted in a change in the text which reveals Jesus’ attitudes and actions toward the Passover lamb. In the text of Matthew’s Gospel Jesus instructs his disciples where to go to prepare the meal (involving the Passover Lamb) they will eat together. However, in the Gospel of the Hebrews, Jesus is shown rejecting the eating of the Passover lamb with his disciples because it is animal flesh. He questions why they would think he desires to eat “meat” (animal flesh) with them.
Epiphanius 30.22.4
“But of their own will these people have lost sight of the consequence of the truth, and have altered the wording – which is evident to everyone from the sayings associated with it – and made the disciples say, “Where wilt thou that we prepare for thee to eat the Passover?” And the Lord, if you please, says, “Have I desired meat with desire, to eat this Passover with you?”
This rejection by Jesus is in direct contradiction to Luke 22:15 where Jesus says, “And he said to them, ‘With desire I have desired to eat this Passover with you before I suffer.’”
Klauck comments on this passage,
“Jesus has words at Lk.22:15 expanded to specify that the meat of the Paschal lamb is consumed at the Passover meal, and the negation of the entire sentence [by Jesus in the Gospel of the Hebrews] offers a strong argument against eating meat and in favor of vegetarianism.”10
Clement of Alexandria – a Quote from the Gospel of the Hebrews Reflecting a Gnostic View of Salvation
The Gospel of the Hebrews contains an addition to Jesus’ words to describe the steps of the Gnostic view of salvation.
The very first quotes from the Gospel of the Hebrews come from Clement of Alexandria (c.150AD-215AD) and are filled with Gnostic terms and ideas. This is very significant and shows that from the very beginning of its creation the Gospel was Gnostic in some of its text.
The Gnostics taught that salvation was all about gaining a special knowledge about spiritual realities and it involved “steps.” These steps followed a sequence of discovery until one reached the goal, salvation “rest.”
Clement of Alexandria quoted the Gospel of the Hebrews as indicating some of these steps to greater knowledge of Gnosticism.
Clement of Alexandria, Stromata 2.9
“So also in the Gospel to the Hebrews it is written, ‘He that wonders shall reign, and he that has reigned shall rest.’
Vielhauer and Strecker, in their book, NT Apocrypha evaluates this saying from the Gospel in terms of its Gnostic perspective. “Our saying describes the steps of the revelation of salvation and of the way of salvation. This description is characteristic of the Hermetic gnosis, as Dibelius has pointed out; here also "to marvel" is found as a step and the ‘rest’ as eschatological salvation.”11
There is also an expanded version of this saying in the Gnostic Gospel of Thomas, which reads,
Gospel of Thomas, 2
“Jesus said, ‘Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the all.’” (Quote from The Nag Hammadi Library, James M. Robinson, ed., Revised Edition. HarperCollins, San Francisco, 1990)
A Coptic Discourse Attributed to Cyril – a Quote from the Gospel of the Hebrews Reflecting a Gnostic view of Christ and Mary.
Some Gnostics such as the Ebionites taught that the Holy Spirit was the mother of Jesus, the spirit being who embodied itself as Mary in order to come to earth and birth Jesus.
In a Coptic translation of a discourse ascribed to Cyril of Jerusalem (315-386AD), which probably did not reflect what Cyril actually wrote, but which definitely reflects a Gnostic view of the Holy Spirit and the human Jesus in the Gospel of the Hebrews.
Coptic Cyril of Jerusalem (315-386AD)
“It is written in the Gospel of the Hebrews: ‘When Christ wished to come upon the earth to men, the good Father summoned a mighty power in heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.’” (From the Coptic translation of a discourse ascribed to Cyril of Jerusalem ed. E.A.W. Budge, Texts, Coptic p.60, English p. 637 quoted in the New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 177)
Origen – a Quote from the Gospel of the Hebrews Reflecting a Gnostic view of the Holy Spirit
Origen quotes a passage from the Gospel of the Hebrews, which sets forth the Gnostic doctrine that the Holy Spirit was the mother of Jesus.
Origen, Commentary on John, 2.6
“If any one should lend credence to the Gospel according to the Hebrews, where the Saviour Himself says, ‘My mother, the Holy Spirit took me just now by one of my hairs and carried me off to the great Mount Tabor.’”
However, Origen attempts to interpret this passage in a way that reflects orthodox Christian doctrine rather than Gnostic doctrine by attempting to interpret the passage from the Gospel of Hebrews symbolically. He uses the passage from the Gospel of Matthew where Jesus says that the one who does the will of God is my brother and sister and mother. In spite of Origen’s attempt, the passage cannot be reconciled with orthodox Christian doctrine. It clearly reflects Gnostic doctrine.
A parallel example of this doctrine can be seen in a passage from the Gnostic Gospel of Philip. It says,
“‘Mary conceived by the Holy Spirit?’ They are in error. They do not know what they are saying. When did a woman ever conceive by a woman? Mary is the virgin whom no power defiled. She is a great anathema to the Hebrews, who are the apostles and the apostolic men. This virgin whom no power defiled…” (Quote from The Nag Hammadi Library, James M. Robinson, ed., Revised Edition, HarperCollins, San Francisco, 1990)
In speaking of this passage in Origen, Vielhauer and Stricker state,
“This Jewish Christianity however contains syncretistic-gnostic elements. The account of the carrying away of Jesus shows a strong mythological trait, the Holy Ghost being designated the mother of Jesus…the Coptic Cyril fragment belongs to the Gospel of the Hebrews, then the Holy Spirit is to be identified with the ‘mighty power in heaven’ and Mary to be understood as the incarnation of the heavenly power. Not merely for Jesus but also for his mother the pre-existence and incarnation myth may have been assumed. That the mighty power in heaven was called Michael is not surprising, in view of his importance in Egyptian magical texts and in the Pistis Sophia [a Gnostic text] and in the last analysis is no decisive objection to the identification of the ‘mighty power’ with the Holy Spirit. In the Coptic Epistle of James of the Cod. Jung, Jesus describes himself as ‘son of the Holy Spirit.’”12
The passage above is quoted by Origen twice and Jerome three times. One of Jerome’s quotes comes in his commentary on Isaiah. In this quote, Jerome mentions the Gospel of the Hebrews, gives this exact quote Origen gave, and, like Origen, attempts to explain its teaching symbolically.
Jerome – a Quote from the Gospel of the Hebrews Reflecting a Gnostic view of the Holy Spirit
Jerome, Commentary on Isaiah, 11. 9
“In the Gospel of the Hebrews that the Nazarenes read it says, ‘Just now my mother, the Holy Spirit, took me. Now no one should be offended by this, because ‘spirit’ in Hebrew is feminine, while in our language [Latin] it is masculine and in Greek it is neuter. In divinity, however, there is no gender.’”
This quote demonstrates that Origen (c.185–254 AD) and Jerome (c.342-.420 AD) both used the same Gospel of the Hebrews which contained Gnostic doctrine. In fact, in the passage below, Jerome himself says that Origen used the Gospel of the Hebrews which he was quoting.
Jerome, Illustrious Men 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour…”
Jerome mentions another addition to the text of Matthew’s gospel where the Holy Spirit is described as the “mother” of Jesus.
Jerome, Commentary on Isaiah, 4 (on Isa. 11:2)
“According to the Gospel written in the Hebrew speech, which the Nazareans read, the whole fount of the Holy Spirit shall descend upon him ... Further in the Gospel which we have just mentioned we find the following written: ‘And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him: ‘My Son, in all the prophets was I waiting for thee that thou shouldest come and I might rest in thee. For thou art my rest; thou art my first-begotten Son that reignest for ever.’” (Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 177)
Leonard Swidler, writes in his book, Biblical Affirmations of Women, concerning this reference to the Holy Spirit as mother,
“Another motherly image of the Holy Spirit is found in the apocryphal Gospel to the Hebrews, written around 150AD, ‘And it came to pass when the Lord [Jesus at his baptism in the Jordan River] came up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him, ‘My son…thou art my first-begotten Son that reignest for ever.’ If there be any doubt that the Holy Spirit was depicted in the Gospel of the Hebrews as Jesus’ mother, the following quotation will lay it to rest. ‘Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away onto the great mountain Tabor.’”13
3. The Gospel of the Hebrews reflected a Jewish emphasis.
Epiphanius indicates that the Ebionites mutilated the Hebrew Gospel of Matthew to reflect their Jewish emphasis.
1) The Ebionites changed the order in Matthew’s Gospel giving prominence to the Pharisees, an important sect of leaders in Israel.
Epiphanius quotes a passage where the order of the text has been changed to give more prominence to the Pharisees, a very important sect of leaders in Israel.
Matthew’s Greek Gospel text reads, “In those days John the Baptist came preaching in the wilderness of Judea and saying, ‘Repent, for the kingdom of heaven is at hand…And the same John had his garment of camel's hair and a leather belt around his waist and his food was locusts and wild honey. Then, Jerusalem went out to him, and all Judea and all the region around the Jordan. And they were being baptized by him in the Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, ‘Oh generation of vipers, who has warned you to flee from the wrath to come?’”
Epiphanius quotes the parallel passage in the Gospel of the Hebrews as follows:
Epiphanius 30.13.4
“And ‘John came baptizing, and there went out unto him Pharisees and they were baptised, and all Jerusalem.’ And John had a garment of camel's hair and a girdle of skin about his loins, and his meat, it says, was wild honey, whose taste was the taste of manna, as a cake in oil.”
In Matthew’s Greek text, the Pharisees are mentioned after all the people in the area and in the context of a rebuke. In the Gospel of the Hebrews the Pharisees are mentioned first demonstrating their desire to be baptized before all the people.
Johann Michaelis explains this Jewish perspective on the prominence of the Pharisees,
“Here the Pharisees are mentioned first, and then the inhabitants of Jerusalem in general, as if the Pharisees had set the example: whereas in our Gospels the Pharisees are mentioned last, which shows that they only followed the multitude. If Epiphanius has adhered closely to his original, this inversion in the Gospel of the Ebionites may have been owing to their respect for the Pharisees.”14
Jerome – a Quote from the Gospel of the Hebrews Giving James, a greatly admired Jewish-Christian Leader, Prominence
Jerome mentions a story added to the text of Matthew’s Gospel that gives prominence to James, the brother of the Lord, a highly esteemed leader by Jewish-Christians.
Jerome Lives Illustrious Men, 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, ‘but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)’ and again, a little later, it says ‘Bring a table and bread,’ said the Lord.’ And immediately it is added, ‘He brought bread and blessed and brake and gave to James the Just and said to him, ‘my brother eat thy bread, for the son of man is risen from among those that sleep.’”
Grant, Freedman, and Scheodel, point out the Jewish emphasis in this story,
“And the concern of this gospel for Jewish Christian tradition and authority is reflected in its story of the resurrection. Here it is James, the Lord’s brother who is the earliest witness - not Peter. In this story, the author of Hebrews has managed to include several highly biased notions. First, he has made James the Just (a second century title for the Lord’s brother) a guest at the Lord’s Supper. Second, he has made James take an oath there like that which Jesus himself took. Third, he has introduced ‘the high priest’s slave’ (Jn.18:10) into the resurrection story, though his reason for doing so is not clear. Fourth, Jesus appears in a Eucharistic setting strongly reminiscent of Luke 24:30, though James, not Cleopas and another is the witness to it. In general, the sole purpose of this story is to strengthen the claims of the Church of Jerusalem at the expense of the gentile Christians.”15
Klauck adds his comments to this theme of the importance of James,
“These two logia form a good introduction to a narrative in which James, the Lord's brother (not the Apostle James from the circle of the twelve), plays a key role alongside Jesus. The scene takes place after Easter, but also refers back to the pre-Easter situation of the Last Supper…The central concern of the text is to elaborate 1 Cor.15:7 by attributing the first appearance of the risen Lord to his brother James, thus legitimating him as head of the post-Easter community. James was the great hero of Jewish Christianity, where he was called "the just" (as in this text). So popular was this tradition among Jewish Christians that we have six attestations of it…The narrative retrospect intends to assert that James, the Lord's brother, was present at the last supper where he drank from the chalice of the Lord…James takes a vow, analogous to Jesus' vow at Mk.14:24, not to read again unless Jesus rises from the dead. Here too, an apologetic argument can be discerned: if James - the just man - deviates from his vow, the only reason can be that the resurrection has indeed taken place and the risen Lord has encouraged his brother to resume eating.”16
Vielhauer and Strecker also bring out the significance of this emphasis on James,
“The Jewish-Christian character of the Gospel of the Hebrews is indicated not merely by the title but above all by the emphasis on James the brother of the Lord, who according to the reports of the NT (Gal. 2; Acts 15; 21:18f.) and of Hegesippus (Eusebius, H.E. 1123.4-18) was the champion of a strict Jewish Christianity and leader of the early Jerusalem Church. Since contrary to the historical facts he is distinguished as a participant of Jesus' last supper and as the first witness and consequently the most important guarantor of the resurrection, it is clear that for the Gospel of the Hebrews he is the highest authority in the circle of Jesus' acquaintances. This trait also has a striking parallel in the Coptic Gospel of Thomas.”17
The Gospel of Thomas, another Gnostic-Jewish “gospel” also gives prominence to James.
Gospel of Thomas 12
“The disciples said to Jesus, ‘We know that you will depart from us. Who is to be our leader?’ Jesus said to them, ‘Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being.’” (Quote from The Nag Hammadi Library, James M. Robinson, ed., The Nag Hammadi Library, Revised Edition, HarperCollins, San Francisco, 1990.)
The Errors in the Gospel of the Hebrews
The Gospel of the Hebrews has two major errors in it, which are not in Matthew’s Gospel or the other New Testament Gospels.
1. A Historical Error Concerning the Time of John the Baptist’s Ministry
The Gospel of the Hebrews states that John the Baptist began his ministry at the time of King Herod of Judea who actually was king at the birth of Christ some thirty years earlier not during the time of John the Baptist’s ministry. This demonstrates that the Gospel of the Hebrews must have been written by an author(s) far removed from the actual time of the events. A contemporary author to the events would never have made such a serious historical mistake.
The following passage from the Gospel of Hebrews which Epiphanius quotes contains this historical error which is not in Matthew’s Greek Gospel.
Epiphanius 30.13.6
“But their Gospel begins: ‘It came to pass in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan, and he was said to be of the lineage of Aaron the priest, the son of Zacharias and Elisabeth; and all went out to him.’”
Johann Michaelis points out this historical error,
“This strange historical blunder, which makes John the Baptist preach in the time of Herod king of Judaea, who had been dead nearly thirty years, when John began to preach, is a very sufficient proof that St. Matthew was not the author of this passage: for no man who was a contemporary with John could have imagined that Herod was then king of Judaea.”18
This demonstrates that the author(s) of Gospel of the Hebrews was far removed from the time of the actual events of Jesus and the apostles.
2. A Chronological Error Concerning the Calling of Matthew by Jesus
The Gospel of the Hebrews states that Matthew appeared with Jesus before he was called as an apostle by Jesus as he is in the other gospels.
This chronological error appears in the following passage from the Gospel of the Hebrews given by Epiphanius.
Epiphanius 30.13.2-3
“Now in what they call a Gospel according to Matthew, though it is not entirely complete, but is corrupt and mutilated - and they call this thing ‘Hebrew’! - the following passage occurs, ‘There was a certain man named Jesus, and he was about thirty years of age, who chose us. And coming to Capernaum, he entered the house of Simon surnamed Peter, and opened his mouth and said, ‘Passing by the Sea of Tiberias I chose John and James, the sons of Zebedee, and Simon and Andrew and [Philip and Bartholomew, James the son of Alphaeus, and Thomas], Thaddeus, Simon the Zealot, and Judas Iscariot. Thee likewise Matthew, seated at the receipt of custom, did I call, and thou dist follow me. I will, then. That ye be twelve apostles as a testimony to Israel.’”
Johann Michaelis comments on this error,
“This history is not the same as that which is given Matt. 8:14 where it is related that Jesus went into the house of Peter, but no mention is made of any speech to the Apostles. It is one of the additions to this Gospel, and might possibly be true, if St. Matthew's name had not been mentioned, who was not called to be an apostle, till after this visit in the house of Peter.”19
3. An Error of Contradiction Concerning James the Just and the Last Supper
Jerome, as seen in an earlier point, quotes a passage from the Gospel of the Hebrews, which portrays James the Just, the brother of the Lord, at the Last Supper. However, Matthew and the other gospels clearly indicate that only the twelve were at the Last Supper and James the brother of the Lord, was not one of the twelve. This contradicts what the canonical gospels clearly state, including Greek Matthew. It was inserted to give James, the brother of the Lord, greater prominence. It also demonstrates that the Gospel of the Hebrews was written in the second century since the title “James the Just” was not used until then.
Jerome Lives Illustrious Men, 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, ‘but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)’ and again, a little later, it says ‘Bring a table and bread,’ said the Lord.’ And immediately it is added, ‘He brought bread and blessed and brake and gave to James the Just and said to him, ‘my brother eat thy bread, for the son of man is risen from among those that sleep.’”
Grant, Freedman, and Scheodel, point out this error,
“In this story, the author of Hebrews has managed to include several highly biased notions. First, he has made James the Just (a second century title for the Lord’s brother) a guest at the Lord’s Supper.”20
The Language of the Gospel of the Hebrews
1. Epiphanius indicates that the Gospel of the Hebrews used by the Ebionites was in the Hebrew (Aramaic) language.
Epiphanius 30.3.7
“They too accept the Gospel according to Matthew. Like the Cerinthians and Merinthians, they too use it alone. They call it, ‘According to the Hebrews,’ and it is true to say that only Matthew put the setting forth and the preaching of the Gospel into the New Testament in the Hebrew language and alphabet.”
The statement about Matthew’s writing in Hebrew implies that the Gospel of Matthew which the Ebionites called “According to the Hebrews” was written in Hebrew (Aramaic).
2. Jerome said that the Gospel of the Hebrews which was read by the Nazareans and Ebionites was in Hebrew which he had translated into Greek and Latin.
1) In his Dialogue Against Pelagius, Jerome stated that the Gospel according to the Hebrews was written in the Chaldean and Syriac language, but written in Hebrew letters.
The Aramaic language (Syro-Chaldaic) could be written in either Aramaic letters or Hebrew letters.
Jerome Dialogue against Pelagius, 3.2
“In the Gospel according to the Hebrews, which is written in the Chaldee and Syriac language, but in Hebrew characters, and is used by the Nazarenes to this day…”
2) In his commentary on Matthew, Jerome stated that he translated the Gospel according to the Hebrews into Greek and Latin from the Hebrew (Aramaic).
Jerome On Matt. 12.13
“In the Gospel which the Nazarenes and Ebionites use (which I have lately translated into Greek from the Hebrew, and which is called by many (or most) people the original of Matthew)…”
(Quote from M.R. James, The Apocryphal New Testament, The Apocryphile Press, 2004, 4-5)
3) In his commentary on Matthew, Jerome also demonstrates that the Gospel of the Hebrews was written in Hebrew (Aramaic) by giving a Hebrew word (mahar) that occurs in its text.
The Greek Matthew had “epiousion” for which Jerome translates “essential to existence.” However, the Gospel of the Hebrews had the Hebrew word “mahar” which means “of tomorrow.”
Jerome Commentary on Matthew 6:11
In the so-called Gospel according to the Hebrews instead of ‘essential to existence’ I found ‘mahar’ which means ‘of tomorrow’ so that the sense is: ‘Our bread of tomorrow - that is, of the future - give us this day.’"
(Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 160)
The Date of the Gospel of the Hebrews
The Gospel of the Hebrews was most likely written in the middle to late second century. The earliest references to the Gospel of the Hebrews come from the latter part of the second century. There is no mention of it before that time.
Ron Cameron summarizes the evidence for the dating the Gospel of the Hebrews when he writes,
“Hegesippus (late in the second century) and Eusebius (early in the fourth century) attest to the existence of this gospel, but do not quote from it. Fragments are preserved in the writings of Clement of Alexandria (late in the second century), Origen (early in the third century), and Cyril (Bishop of Jerusalem, ca. 350 C.E.). Jerome (ca. 400 C.E.) also preserves several fragments, all of which he probably reproduced from the writings of Origen.”21
1. The first mention of the Gospel of the Hebrews does not come before the late second century.
Eusebius states that Hegesippus who wrote c.185 AD quoted from the Gospel of the Hebrews.
Eusebius Church History 4.22
“He [Hegisippus] wrote much else, some of which I have already quoted, and cites the Gospel of the Hebrews, the Syriac Gospel, and especially works of Hebrew language and oral tradition, showing that he was a Hebrew convert.” (Quote from Eusebius, Church History, tr. Paul L. Maier, Kregel Publications, 1999, 158)
Clement of Alexandria (c.150AD-215AD) quotes from the Gospel of the Hebrews.
Clement of Alexandria, Stromata 2.9
“So also in the Gospel to the Hebrews it is written, ‘He that wonders shall reign, and he that has reigned shall rest.’”
2. The Ebionites whom Epiphanius says mutilated the Gospel of Matthew and called it the Gospel According to the Hebrews emerged in the late second century as a heretical group.
Epiphanius indicated that the Ebionites forged and mutilated the Gospel of Matthew (as seen earlier) and called it the Gospel of the Hebrews. This coincides with the first mention of the Ebionites which was by Irenaeus in the late second century.
Irenaeus, who wrote in the latter part of the second century, is the first writer to mention the Ebionites. Their origin coincides in time with the origin of the Gospel of the Hebrews, which is consistent with the proposition that the Ebionites created the Gospel of the Hebrews.
Irenaeus, however, does not mention the Gospel of the Hebrews when he refers to the Ebionites. He says that they used the Gospel of Matthew.
Irenaeus 1.26.2
“Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God.”
Irenaeus 3.11.7
“For the Ebionites, who use Matthew’s Gospel are confuted out of this very same, making false suppositions with regard to the Lord.”
This is evidence of Epiphanius’ assertion that the Ebionites mutilated the Gospel of Matthew and referred to it as the Gospel According to the Hebrews.
Epiphanius tells us of two major groups claiming a “Jewish-Christian” gospel, the Nazareans and the Ebionites. The Nazareans were not Gnostic. They tried to combine the Jewish law with the Christian gospel. The Ebionites were a far more radical group that came out of the Nazareans. They combined the Jewish law, the Christian gospel, and Gnosticism.
Epiphanius 30.1.1
“Following these [Nazareans] and holding the same views, Ebion, the Ebionites founder, emerged in his turn - a monstrosity with many shapes, who practically formed the snake-like shape of the mythical many headed hydra in himself. He was of the Nazorean's school, but preached and taught differently from them.”
Epiphanius 30.2.1
For Ebion was contemporary with the Nazoraeans, since he was their ally, was derived from them.
The Ebionites and Nazareans most likely originally used the Hebrew Gospel of Matthew earlier in their history around middle of the second century, then the Ebionites began changing it to coincide with their Jewish Gnostic views. Irenaeus who had not seen their Gospel assumed that the Ebionites used the pure form of the Gospel of Matthew because this is what they originally did. Even after they had corrupted it, they still claimed it was the Gospel of Matthew, which they also referred to as the Gospel of the Hebrews. Irenaeus lived as the Gospel of the Hebrews first emerged and was probably not familiar with it. Eventually, by the time of Jerome, the Nazareans had adopted the Gospel of the Hebrews as well.
Philip Schaff explains why Irenaeus may not have mentioned the use of the Gospel of the Hebrews by the Ebionites and how that fits into the history of the Gospel of the Hebrews when he writes,
“Eusebius is the first to tell us that the Ebionites used the Gospel according to the Hebrews. Irenaeus says that they used the Gospel of Matthew, and the fact that he mentions no difference between it and the canonical Matthew shows that, so far as he knew, they were the same. But according to Eusebius, Jerome, and Epiphanius the Gospel according to the Hebrews was used by the Ebionites, and…this Gospel cannot have been identical with the canonical Matthew. Either, therefore, the Gospel used by the Ebionites in the time of Irenaeus, and called by him simply the Gospel of Matthew, was something different from the canonical Matthew, or else the Ebionites had given up the Gospel of Matthew for another and a different gospel...
The former is much more probable, and the difficulty may be most simply explained by supposing that the Gospel according to the Hebrews is identical with the so-called Hebrew Gospel of Matthew, or at least that it passed among the earliest Jewish Christians under Matthew’s name, and that Irenaeus, who was not personally acquainted with the sect, simply hearing that they used a Gospel of Matthew, naturally supposed it to be identical with the canonical Gospel. In the time of Jerome a Hebrew “Gospel according to the Hebrews” was used by the “Nazarenes and Ebionites” as the Gospel of Matthew. Jerome refrains from expressing his own judgment as to its authorship, but that he did not consider it in its existing form identical with the Hebrew Gospel of Matthew is clear from his words in de vir. ill. [Illustrious Men] chap. 3, taken in connection with the fact that he himself translated it into Greek and Latin, as he states in chap. 2...
But none of these facts militate against the assumption that the Gospel of the Hebrews in its original form was identical with the Hebrew Gospel of Matthew, or at least passed originally under this name among Jewish Christians…Moreover, it is quite conceivable that, in the course of time, the original Gospel according to the Hebrews underwent alterations, especially since it was in the hands of a sect which was growing constantly more heretical, and that, therefore, its resemblance to the canonical Matthew may have been even less in the time of Eusebius and Jerome than at the beginning.”22
3. Epiphanius quotes a passage from the Gospel of the Hebrews that has incorporated parts of the synoptic gospels which evidences a date well into the second century.
Epiphanius 30.13.7
“And after saying a number of things, it adds, ‘When the people had been baptized, Jesus came also and was baptized by John. And as he came up out of the water, the heavens were opened, and he saw the Holy Spirit in the form of a dove which descended and entered into him. And (there came) a voice saying, ‘Thou art my beloved Son, in thee I am well pleased.’ And again: ‘This day have I begotten thee.’ And straightway a great light shone round about the place. ‘Seeing this,’ it says, John said unto him, ‘Who art thou, Lord?’ And again (there came) a voice from heaven, ‘This is my beloved Son in whom I am well pleased.’”
This passage from the Gospel of the Hebrews seeks to harmonize the different words of the voice coming from heaven in the synoptic gospels.
Matt.3:17 says,
“And a voice came from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’”
Mk.1:11 and Lu.3:22 says,
“And a voice came from heaven, which said, ‘Thou art my beloved Son; in thee I am well pleased.’”
4. Jerome mentions a passage that calls James, the brother of the Lord, “the Just” which is a second century title for James.
The use of this title demonstrates that the Gospel of the Hebrews had to have been written after the use of this title became popular. Therefore, the Gospel of the Hebrews was written in the second century or beyond.
Jerome Lives Illustrious Men, 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, ‘but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)’ and again, a little later, it says ‘Bring a table and bread,’ said the Lord.’ And immediately it is added, ‘He brought bread and blessed and brake and gave to James the Just and said to him, ‘my brother eat thy bread, for the son of man is risen from among those that sleep.’”
Grant, Freedman, and Scheodel, shares the age of this epithet,
“In this story, the author of Hebrews has managed to include several highly biased notions. First, he has made James the Just (a second century title for the Lord’s brother) a guest at the Lord’s Supper.”23
Orthodox Christians’ Views of the Gospel of the Hebrews
1. The Gospel of the Hebrews was not perceived as a heretical work at the time of Clement, Origen and Eusebius.
Clement and Origen quote the Gospel of the Hebrews to support their points as seen in the quotes above, but they do not give it the same authority or credibility as the canonical gospels. However, they do not call it heretical either.
In regard to Origen’s view of the Gospel of the Hebrews, Johann Michaelis writes,
“It is more certain that Origen was acquainted with this Gospel, for he has sometimes quoted it in his Commentary on St. Matthew: but he did not receive it as the genuine work of an Apostle.”24
2. Eusebius says that the Gospel of the Hebrews was considered part of the disputed books, but Hebrew Christians used it.
Eusebius 3.25.3-5
“At this point it may be appropriate to list the New Testament writings already referred to. The holy quartet of the Gospels are first, followed by the Acts of the Apostles. Next are Paul's epistles, 1 John, and 1 Peter. The Revelation of John may be added, the arguments regarding which I shall discuss at the proper time. These are the recognized books. Those that are disputed yet known to most are the epistles called James, Jude, 2 Peter, and the so-named 2 and 3 John, the work of the Evangelist or of someone else with the same name.
Among the spurious books are the Acts of Paul, the Shepherd [of Hermas], the Revelation of Peter, the alleged epistle of Barnabas, the so-called Teachings of the Apostles [Didache], as well as the Revelation of John, if appropriate here: some reject it, others accept it, as stated before. In addition, some have included the Gospel of the Hebrews in the list, for which those Hebrews who have accepted Christ have a special fondness. These would all be classified with the disputed books, those not canonical yet familiar to most church writers, which I have listed separately in order to distinguish them from those writings that are true, genuine, and accepted in the tradition of the church.
Writings published by heretics under the names of the apostles, such as the Gospels of Peter, Thomas, Matthias, and others, or the Acts of Andrew, John, and other apostles have never been cited by any in the succession of church writers. The type of phraseology used contrasts with apostolic style, and the opinions and thrusts of their contents are so dissonant from true orthodoxy that they show themselves to be forgeries of heretics. Accordingly, they ought not be reckoned even among the spurious books but discarded as impious and absurd.”
(Quote from Eusebius, Church History, Trans. Paul Maier, Kregel Publications, Grand Rapids, MI, 1999, 115)
Notice that Eusebius does not classify the Gospel of the Hebrews under the heretics’ writings such as the Gospels of Peter or Thomas. He classifies it as part of the disputed books.
3. Epiphanius says that the Gospel of the Hebrews was heretical, a corrupted and mutilated version of the Gospel of Matthew.
Epiphanius, in his Panarion, called the Gospel of the Hebrews a forged and mutilated Gospel of Matthew, thus heretical. He gave evidence of its heretical nature by sharing passages taken from the Gospel of the Hebrews. Some of these passages have been already seen in the section of this article detailing the Gnostic teachings of the gospel.
Epiphanius 30.13.2
“In the Gospel that is in general use amongst them, which is called according to Matthew, which however is not whole (and) complete but forged and mutilated - they call it the Hebrew Gospel - it is reported…”
(Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 170)
4. Jerome quotes from the Gospel of the Hebrews and says it is thought to be the Hebrew Gospel of Matthew, but he never uses it in an authoritative way.
Jerome never used the Gospel of the Hebrews in his interpretation of the Gospel of Matthew and never chose one of its texts as a superior reading over the Greek Matthew.
When Jerome found two different readings between the Gospel of the Hebrews in Hebrew and the Gospel of Matthew in Greek, he did not use the reading from the Gospel of the Hebrews although he mentioned it.
In the Greek Gospel of Matthew, the text in a sentence in the Lord’s prayer which says, “Give us this day our daily bread,” the Greek word translated “daily” is “epiousion.” The Gospel of the Hebrews had the Hebrew word “mahar” which means “of tomorrow.” Jerome chose the Greek Gospel reading in translating his Latin text.
Johann Michaelis mentions this choice by Jerome,
“Jerome used the reading from the Greek Matthew over the reading from the Gospel of the Hebrews in regards to epiousion.”25
Michaelis gives another example of Jerome not using the Gospel of the Hebrews to settle translation issues, “This answer applies with still greater force to another example quoted by Mill from Matthew 24:36. ‘But of that day and hour knoweth no man, no not the angels of heaven, but my Father only.’ On this passage Jerome observes, that in some copies the words, 'nor the Son,' were added: but he does not appeal to the Hebrew Gospel to determine whether they were genuine. Now suppose he had found these words in the Hebrew Gospel, the question to be asked is: ought he, as a critic, to have used this as an argument in favour of their authenticity? Certainly not. For since many of the Nazarenes denied the divinity of Christ, and this very reading has been used as an argument against the divinity, Jerome must necessarily have suspected that it was one of the many additions, which had been made to the Hebrew Gospel.”26
Michaelis shows by these two examples, that although Jerome seems to give some credibility to the Gospel of the Hebrews, he never gave it the same authenticity and authority of the Greek Gospel of Matthew.
The Lack of Consensus

This lack of consensus of the orthodox church regarding the Gospel of the Hebrews may have been due to the following reasons:
1) The language of Hebrew (Aramaic) in which it was written was not well known in the Mediterranean world and therefore it would only be read by a small group of Hebrew Christians. Many church leaders did not have an opinion about it because they never read it.
2) Its Gnostic parts are spread throughout the book and are given in a far more subtle form than the more obvious Gnostic Gospels such as the Gospel of Peter or Judas. Origen and Jerome tried to interpret its Gnostic statements to align with orthodox Christian doctrine.
3) The Nazareans and Ebionites were not as well-known in Irenaeus’ and Eusebius’ time as they were in the time of Epiphanius and Jerome. Many Christian leaders in the second century such as Irenaeus may have taken the Ebionites at their word, that they were using the Gospel of Matthew in Hebrew and not realized it had been changed.
4) It is only when the Ebionites became more and more radical in their Gnostic beliefs and a Christian leader such as Epiphanius investigated them and their Gospel of the Hebrews that its true nature became known. Then it was condemned as heretical.
For more scholarly support for the concept of the Gospel of the Hebrews as a severely corrupted version of the original Hebrew Gospel of Matthew, please see The Disappearance of Matthew's Hebrew Gospel.

Justin and several others: In the last days, there will be dissenting opinions and squabbles brought about by false teachers.
Theodatus quotes Clement of Alexandria: Save your soul and your life!
Apelles quotes Epiphanius: Be competent money managers!
Tertullian: One who has never gone through trials can never perceive the Kingdom of Heaven!
Clement of Alexandria: Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things.
Actus Vercellenses: Those with me haven't understood me.
Origen and several others: He who is close to me is close to the fire; she who is far from the fire is far from the Kingdom.
Luke 6:4, variant reading from Codex D: On the Sabbath Jesus saw a man working, and he said to him, "Man! If you know what you are doing, you are blessed! But if you don't know what you are doing, you are a law-breaker and cursed!"
Inscription on a mosque in India (1601), but traced back to at least the 8th century: Jesus, on whom be peace, said, "The world is like a bridge. Go over it, but do not install yourself upon it."
Ephraem: I have chosen you before the world was.
Berlin papyrus 11710: Jesus to Nathaniel: Walk in the sun!
Fayyum Fragment: As he led them out, he said, "All of you will be offended tonight, as it is written, 'I will strike the shepherd and the sheep will be scattered.'" When Peter said, "Even if all, not I," Jesus said, "Before the cock crows twice, three times you will today deny me."
Letter of the Romans to the Corinthians; Clement, Bishop of Rome, first century: Show mercy so that you may receive it. Forgive others so that you may be forgiven. As you do, it will be so done to you. As you give, so will it be given to you. As you judge, so will you also be judged. As you show kindness, so will you be shown kindness. With the same rule you use to measure these things, so will you be measured.
An Ancient Christian Sermon; Pseudo-Clement, second century: If you are gathered with me into my bosom yet you do not keep my commandments, I will discard you and say to you, "Get away from me; I do not know where you are from, you evildoer!"
Let the lambs not fear the wolves after their death. As for you, do not fear those who kill you, for they can do no more. Fear him who has the power to throw soul and body into hell after you are dead.
If you do not guard something small, who will give you something great? Whoever is faithful with very little is faithful with very much.
Ignatius to the Smyrnians, first decade of the second century: Hold and handle me to see that I am not a disembodied demon.
Epistle of Barnabas, between A.D. 70 and 135: Those who want to see me and gain my kingdom must receive me through suffering and affliction.

Gospel of the Ebionites Fragments: 1. In the Gospel that is in general use amongst them, which is called accord- ing to Matthew, which however is not whole (and) complete but forged and mutilated - they call it the Hebrew Gospel - it is reported: There appeared a certain man named Jesus of about thirty years of age, (1) who chose us. (2) And when he came to Capernaum, (3) he entered into the house of Simon (4) whose surname was Peter, (5) and opened his mouth and said: As I passed along the Lake of Tiberias, (6) I chose John and James the sons of Zebedee, and Simon and Andrew and Thaddaeus and Simon the Zealot and Judas the Isca- riot, (7) and thee, Matthew, I called as thou didst sit at the receipt of custom, and thou didst follow me. (8) You therefore I will to be twelve apostles for a testimony unto Israel.
(Gospel of Mark)

II. THE GOSPEL OF THE EBIONITES.
1. (Matt. Ill, I sq.). a. The beginning of their gospel reads thus : " It came to pass in the days of Herod, King of Judaea, that John came and baptized with the baptism of repentance in the river Jordan; he is said to be from the tribe of Aaron and a son of Zacharias the priest and of Elizabeth, and all went out to him/'
Epiphanius, Hceres. XXX, 13.
(Gospel of Mark)

2. (Matt. Ill, 3 sqq.). And it came to pass when John baptized, that the Pharisees came to him and were baptized, and all Jerusalem also. He had a garment of camels' hair, and a leath-ern girdle about his loins. And his meat was wild honey, which tasted like manna, formed like cakes of oil.
Epiphanius, H ceres. XXX, 13.
(Gospel of Mark)

3. (Matt. Ill, 13 sq.). And after many other words it goes on : " The people having been baptized, Jesus came also, and was baptized by John. And as he came out of the water, the heavens opened, and he saw the Holy Spirit descending under the form of a dove, and entering into him. And a voice was heard from heaven: * Thou art my beloved Son, and in thee am I well pleased.' And again : ' This day have I begotten thee.' And suddenly shone a great light in that place. And John seeing him, said, Who art thou, Lord? Then a voice was heard from heaven : ' This is my beloved Son, in whom I am well pleased.' Thereat John fell at his feet and said: I pray thee, Lord, baptize me. But he would not, saying, * Suffer it, for so it behoveth that all should be accomplished.' "
Epiphanius, H ceres. XXX, 13 (following I a).
(Gospel of Mark)

4. (Comp. Luke III, 23). And there was a man named Jesus, and he was about thirty years old; he has chosen us.
Epiphanius, ibid,
(Gospel of Mark)

5. (Matt. IV, 12; IX, 9 sq.). And He came into Capernaum and entered into the house of Simon, surnamed Peter, and He opened His mouith and said, "As I walked by the sea of Tiberias, I chose John and James, the sons of Zebedee, and Simon and Andrew and Thaddaeus and Simon Zelotes, and Judas Iscariot; thee also, Matthew, when thou wast sitting at the receipt of custom, did I call and thou didst follow me. According to my intention ye shall be twelve apostles for a testimony unto Israel."
Epiphanius, ibid.
(Gospel of Mark)

6. ( Matt. XII, 47' sq. ) . They also deny that He is a man, basing their assertion on the word which He said when He was told : "Behold thy mother and thy brethren stand without." "Who is my mother and who are my brethren?" "And He stretched forth His hand toward His disciples and said : * These are my brethren and my mother and sisters, which do the will * of my Father/ "
Epiphanius, Hceres. XXX, 14.
(Gospel of Mark)

7. "I am come to abolish the sacrifices : if ye cease not from sacrificing, the wrath (of God will not cease from weighing upon you."
Epiphan., Hceres. XXX, 16.
(Gospel of Mark)

8. (Matt. XXVI, 17 sq.). Those who rejected the meat have inconsiderately fallen into the error and said : " I have no desire to eat the flesh of this Paschal Lamb with you." (They leave the true order of words and distort the word which is clear to all from the connection of the words and make the disciples say: "Where wilt Thou that we prepare for Thee to eat the Passover? " To which He replied: " I have no desire to eat the flesh of this Paschal Lamb with you.") Epiphan., Hceres. XXX, 22.
(Gospel of Mark)

HI. THE GOSPEL OF THE EGYPTIANS.
a. Their (the Sabellians') entire error has its cause and strength in some Apocrypha, especially in the so-called Gospel of the Egyptians to which some have ascribed this name. For in it many such things are transmitted as esoteric doc-trine of the Lord, as if He had taught His disciples that the Father, the Son and the Holy Spirit are one and the same.
Epiphanius, Hcores, LXH, 2.
(Gospel of Mark)

b. (The Naassenes) say that the soul is something which is hard to find and hard to know. For it remains not in one fashion and in one form, nor also in one affection so that it could be called after one pattern or perceived in its nature. These manifold strange notions they find in the so-called gospel of the Egyptians.
Hippolytus, Philosophumena V, 7.
2. Fragments.
I. a. Wherefore Salome evidently said when the Logos spoke of the end : " How long shall men die?'' . . . Wherefore the Lord very aptly answered : " As long as ye women give birth."
Clem. Alexand., Stromata HI, 9, 64;
(Gospel of Mark)

b. Why do they (the heretics, who reject marriage) not also quote the following words which were spoken to Salome, they, who sooner follow everything else than the true evangelical canon ? For when she said : " Then I have done well that I have not given birth," imagining that it is not permitted to bear children, the Lord answered : " Eat of every herb, but the bitter one eat not."
Clem. Alex., Stromata III, 9, 66.
(Gospel of Mark)

2. When Salome asked when it shall be made known what she asked, the Lord said : " When you tread under foot the covering of shame, and when out of two is made one, and the male with the female, neither male nor female."
Cassian in Clem. Alexand., Stromata III, 13, 92.
(Gospel of Mark)

Almost the same saying is found in the 2. Epistle of Clement, XII, 2, 4, 5, where we read: For the Lord Himself being asked by one when His Kingdom would come, replied, "When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female." 'If ye do these things,' saith He, the Kingdom of my Father shall come.' "
(Gospel of Mark)

3. Those who are hostile to the word of God on account of the notorious continence also quote these words to Salome already referred to. They are found in the Gospel of the Egyptians. They say : " The Saviour Himself said : * I came to destroy the works of woman ' ; * of the woman ' namely of lust ; * the works,' gen- eration and death."
Clem. Alex., Stromaia HI, 9, 63.
(Gospel of Mark)

16. As it is written: "First must the one who prayeth, who offereth his prayer, well consider his gift to see whether there be any spot found in it, and then shall he offer it, that his offering remain not upon the earth."
Aphraates Homil., p. 66.
(Gospel of Mark)

After the people were baptized, Jesus also came and was baptized by John; and as he came up from the water, the heavens were opened, and he saw the Holy Ghost in the likeness of a dove that descended and entered into him: and a voice from heaven saying: Thou art my beloved Son, in thee I am well pleased: and again: This day have I begotten thee. And straightway there shone about the place a great light. Which when John saw (it saith) he saith unto him: Who art thou, Lord? and again there was a voice from heaven saying unto him: This is my beloved Son in whom I am well pleased. And then (it saith) John fell down before him and said: I beseech thee, Lord, baptize thou me. But he prevented him saying: Suffer it (or let it go): for thus it behoveth that all things should be fulfilled.
(Gospel of Mark)

There appeared a man of about thirty years of age named Jesus who chose us. When he came to Capernaum, he went into the house of Simon Peter and said, "As I walked along the Lake of Tiberias, I chose John and James the sons of Zebedee, then Simon, Andrew, Thaddeus, Simon the Zealot, and Judas the Iscariot. You, Matthew, I called as you sat at the tax collection table and you followed me. I will you to be 'sent ones' for a testimony to Israel."
(Gospel of Mark)

My Lord Jesus Christ, our King, said to me, "Let's go into the holy mountain." And all the disciples went with him in an attitude of prayer.
Behold, two men appeared. We could not look them in the face, for a light brighter than the sun emanated from them. Their clothing also was glistening and indescribable. Nothing in the world could compare in radiance! They were gentle, and mouths cannot describe their beauty. Their countenance was astonishing and wonderful! One was very great, and appeared as though he were crystal. His appearance was like the color and texture of roses. They wore crowns of nard and braided flowers; their hair was as a rainbow in water. This was the beauty of their countenance, and they were adorned with a variety of ornaments. We saw them most suddenly, and marveled.
I approached the Lord and asked, "Who are these?" He told me that "These are your righteous brothers that you longed to see."
I said, "Then where are all the righteous, and what is the nature of their world?" The the Lord showed me a wide expanse of space outside this world, all agleam with light and flooded with the sun's rays. The ground of that place was budding with flowers which never fade, and bear fruit of blessings. The fragrance of the flowers was so strong that we even smelled it through the vision! The inhabitants wore radiant clothing suited to their surroundings.
Angels walked among them. Each inhabitant possessed equal glory and with one voice praised God as Lord, rejoicing there. The Lord explained, "This is the dwelling place of your high priests, righteous men."
Having seen the vision, I was joyful and began to believe wholeheartedly and understand perfectly that which is to be found in the book of my Lord Jesus Christ.
I said to him, "My Lord, do you want me to make three houses here, one for you, one for Moses, and one for Elias?" But he was angry with me, saying, "Satan makes war against you, and has veiled your understanding.
The good things of this world conquer you. Your eyes must be opened and your ears unstopped! Our dwelling place is a home which the hand of humankind has not made, but which my heavenly Father has made for me and for the elect." And we were full of joy as we beheld him.
Then Behold! A voice came from heaven saying, "This is my Son, whom I love and in whom I have pleasure, who has revealed my commandments." There came a great white cloud overhead that bore away our Lord, Moses and Elias. I was shaking, and very scared!
We looked up and the heavens opened. We saw men of flesh, and they greeted our Lord, Moses and Elias, then they all ascended into the second heaven. Scripture was thus fulfilled: This generation seeks him and has sought the face of the Elohim of Jacob.
(Gospel of Mark)

Salome said, “Until when shall death have dominion?” He said: “As long as ye women bring forth. For I came to destroy the works of the woman, namely, of lust; of the works, namely, of birth and of destruction.” And she said, “I did well, then, in not bringing forth.” The Lord answered, saying: “Eat every herb, but of that which hath bitterness, eat not….
…And Salome, inquiring concerning when the things in regard to which he spake should be known, and when his kingdom should come, the Lord said: When ye shall trample underfoot the garment of modesty . . . when the two shall be one, and that which is without as that which is within, and the male with the female neither male nor female.”
(Gospel of Mark)

In the last days, there will be dissenting opinions and squabbles brought about by false teachers.
(Gospel of Mark)

Jesus said, “Many shall come in my name, clothed outwardly in sheep s clothing, but inwardly they are ravening wolves. And there shall be schisms and heresies. Many false Christs and false apostles shall arise and shall deceive many of the faithful.”
(Gospel of Mark)

Jesus said, “They are false Christs and false teachers, who have blasphemed the Spirit of grace, and done despite to the gift they had from Him, after the grace [of baptism], to whom forgiveness shall not be granted, neither in this world nor in that which is to come.”
(Gospel of Mark)

And they come into Bethany. And a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, 'Son of David, have mercy on me.' But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near Jesus rolled away the stone from the door of the tomb. And straightway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him. And going out of the tomb they came into the house of the youth, for he was rich. And after six days Jesus told him what to do and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the kingdom of God. And thence, arising, he returned to the other side of the Jordan. And the sister of the youth whom Jesus loved and his mother and Salome were there, and Jesus did not receive them.
(Gospel of Mark)

The Lord: "Eat every herb but the bitter one. I have come to undo the effects of lust, which are birth, then decay." Salome: "When will all know this?" The Lord: "When the garment of shame has been put underfoot; when two become one; when male and female are no longer distinguishable."
(Gospel of Mark)

You will not recognize the Kingdom of Yahweh until you make what is in your right hand the same as what is in your left hand; what is in your left hand the same as what is in your right hand; what is above as what is below; what is behind you as what is before.
(Gospel of Mark)

What manner of woman are you! You have told me a mystery of resurrection, you who instituted vain festivals in your own honor and delighted in worldly revelries and amusements! See what manner of young people are among you! Come together and think about the condition of your souls, for he is here who is a soul-thinker, and the last days of persecution and punishment are upon us. To me, those who despise their sinful condition are precious. I see that some have allowed their hearts to grow cold through vanity. Some have surrendered themselves to this age of uncleanliness and turned to the devil. I can help them by exhorting them by saying: O you hearts who abandon yourselves to voluptuousness! The fear of the Deity is not in you!
(Gospel of Mark)

Many there had lamps, attempting to dispel the darkness, for they supposed that it was night; it was very dark. They stumbled and fell. Soon the Lord cried out loud, saying, "My Power, my Power, you have left me!" When he said this, he ascended. In that same hour the veil of the temple in Jerusalem was torn in two.
(Gospel of Mark)

The disciples said, "Where do you want us to prepare the Passover?" Jesus answered, "Do you think I desire with desire to eat flesh with you at this Passover?"
(Gospel of Mark)

Lord spoke thus when He took the bread: ‘Of all glory and confession and praise is the nature of Thy Godhead worthy, O Lord of all; for in all generations Thou hast accomplished and performed Thy dispensation, as though for the salvation and redemption of men. And though they were ungrateful in their works, Thou in Thy mercy didst not cease from helping them. And that Thou mightest accomplish the redemption of all and the renewal of all, Thou didst take Me (who am) of the nature of Adam, and didst join Me to Thee. And in Me shall be fulfilled all the compacts and all the promises; and in Me shall be realized the mysteries and types (shewn) unto the just men (of old). And because I have been without blemish, and have fully performed all righteousness, by Me Thou dost uproot all sin from human kind. And because I die without fault and without offence, in Me Thou appointest a resurrection of the body for the whole nature’.
(Gospel of Mark)

They will deliver me up and crucify me; on the third day will I rise from the dead. Go to Galilee this afternoon, and tell the news to Simon and the others.
(Gospel of Mark)

And there appeared to him an angel from heaven strengthening him
saying "Be constant, Adon, for now comes the time in which through your
passion mankind sold in Adam will be ransomed."
(Gospel of Mark)

Now on the feast day it was the custom for the governor to bring out to the people one prisoner, whom they would. And they had then in custody one prisoner, a bandit, whose name was called Bar Rabbah. Therefore when they were assembled, Pilate said to them, "Who wish you that I release to you? Bar Rabbah, or Yeshua which is called Messiah?" For he knew that for hatred they had delivered him up. And when he had set down on the judgment seat, his wife sent to him, saying, "Have you nothing to do with that righteous man, for I have suffered many things this day because of him." But the Chief Cohenim and elders persuaded the people to ask Bar Rabbah, and destroy Yeshua. And the governor answered and said to them, "Which of the two wish you that I release to you?" And they said, "Bar Rabbah." And Pilate said to them, "What will I do then with Yeshua who is called Messiah?" And they all answered and said, "Let him be crucified." Then the governor said to them, "But what evil has he done?" And they repeated and cried, "Let him be crucified." Then Pilate saw that he could prevail nothing, for a great commotion arose. Therefore he took water, and washed his hands before the people, saying, "I am innocent of the blood <of this righteous man, this see you. "Then answered all the people, and said, "His blood be on us, and our children." Then Pilate released Bar Rabbah to them, but delivered Yeshua to them to be scourged with whips, and crucified. For certain Judeans had bribed four of the soldiers to scourge him so severely that the blood might flow from every part of his body.
(Gospel of Mark and/or Gospel of Nicodemus)

But of the Jews none washed his hands, neither Herod nor one of his judges. And since they did not desire to wash, Pilate stood up. And then Herod the king orders the Lord to be taken away, having said to them, 'What I ordered you to do, do.'
But Joseph, the friend of Pilate and of the Lord, had been standing there; and knowing they were about to crucify him, he came before Pilate and requested the body of the Lord for burial. And Pilate, having sent to Herod, requested his body. And Herod said: 'Brother Pilate, even if no one had requested him, we would have buried him, since indeed Sabbath is dawning. For in the Law it has been written: The sun is not to set on one put to death.'
And he gave him over to the people before the first day of their feast of the Unleavened Bread. But having taken the Lord, running, they were pushing him and saying, 'Let us drag along the Son of God now that we have power over him.' And they clothed him with purple and sat him on a chair of judgment, saying: 'Judge justly, King of Israel.' And a certain one of them, having brought a thorny crown, put it on the head of the Lord. And others who were standing there were spitting in his face, and others slapped his cheeks. Others were jabbing him with a reed; and some scourged him, saying, 'With such honor let us honor the Son of God.'
And they brought two wrongdoers and crucified the Lord in the middle of them. But he was silent as having no pain. And when they had set the cross upright, they inscribed that THIS IS THE KING OF ISRAEL. And having put his garments before him, they divided them up and threw as a gamble for them. But a certain one of those wrongdoers reviled them, saying: 'We have been made suffer thus because of the wrong that we have done; but this one, having become Savior of men, what injustice had he done to you?' And having become irritated at him, they ordered that there be no leg-breaking, so that he might die tormented.
(Gospel of Mark and/or Gospel of Nicodemus)

It was noon, yet darkness descended over Judea. Those who were in charge of the crucifixion were troubled, because they had a law that the sun should not set on anyone who has been put to death. One of them said, "Mix up some gall and vinegar for him to drink." They did so and administered it to him, thus fulfilling that which was to happen and completing their sins against themselves. Many there had lamps, attempting to dispel the darkness, for they supposed that it was night; it was very dark. They stumbled and fell. Soon the Lord cried out loud, saying, "My Power, my Power, you have left me!" When he said this, he ascended. In that same hour the veil of the temple in Jerusalem was torn in two.
(Gospel of Mark and/or Gospel of Nicodemus)

Then said Yeshua, "Father, forgive them; for they know not what they do." At this word many thousands of the Jews who were standing around the gallows became believers.
(Gospel of Mark and/or Gospel of Nicodemus)

As the Lord spoke the words of Isaiah from the cross, thousands of the Jews standing around became believers. And they drew out the nails from the hands of the Lord and placed him on the earth; and all the earth was shaken, and a great fear came about. Then the sun shone, and it was found to be the ninth hour. And the Jews rejoiced and gave his body to Joseph that he might bury it, since he was one who had seen the many good things he did. And having taken the Lord, he washed and tied him with a linen cloth and brought him into his own sepulcher, called the Garden of Joseph. Then the Jews and the elders and the priests, having come to know how much wrong they had done themselves, began to beat themselves and say: 'Woe to our sins. The judgment has approached and the end of Jerusalem.' But I with the companions was sorrowful; and having been wounded in spirit, we were in hiding, for we were sought after by them as wrongdoers and as wishing to set fire to the sanctuary. In addition to all these things we were fasting; and we were sitting mourning and weeping night and day until the Sabbath. But the scribes and Pharisees and elders, having gathered together with one another, having heard that all the people were murmuring and beating their breasts, saying that 'If at his death these very great signs happened, behold how just he was,' feared (especially the elders) and came before Pilate, begging him and saying, 'Give over soldiers to us in order that we may safeguard his burial place for three days, lest, having come, his disciples steal him, and the people accept that he is risen from the death, and they do us wrong.' But Pilate gave over to them Petronius the centurion with soldiers to safeguard the sepulcher. And he delivered to them armed men, that they might sit over against the cave and keep it day and night; And with these the elders and scribes came to the burial place. And having rolled a large stone, all who were there, together with the centurion and the soldiers, placed it against the door of the burial place. And they marked it with seven wax seals; and having pitched a tent there, they safeguarded it. But early when the Sabbath was dawning, a crowd came from Jerusalem and the surrounding area in order that they might see the sealed tomb. But in the night in which the Lord's day dawned, when the soldiers were safeguarding it two by two in every watch, there was a loud voice in heaven; and they saw that the heavens were opened and that two males who had much radiance had come down from there and come near the sepulcher. But that stone which had been thrust against the door, having rolled by itself, went a distance off the side; and the sepulcher opened, and both the young men entered. And so those soldiers, having seen, awakened the centurion and the elders (for they too were present, safeguarding). And while they were relating what they had seen, again they see three males who have come out from they sepulcher, with the two supporting the other one, and a cross following them, and the head of the two reaching unto heaven, but that of the one being led out by a hand by them going beyond the heavens. And they were hearing a voice from the heavens saying, 'Have you made proclamation to the fallen-asleep?' And an obeisance was heard from the cross, 'Yes.' And so those people were seeking a common perspective to go off and make these things clear to Pilate; and while they were still considering it through, there appear again the opened heavens and a certain man having come down and entered into the burial place. [Having seen these things, those around the centurion hastened at night before Pilate (having left the sepulcher which they were safeguarding) and described all the things that they indeed had seen, agonizing greatly and saying: 'Truly he was God's Son.' In answer Pilate said: 'I am clean of the blood of the Son of God, but it was to you that this seemed [the thing to do].' Then all, having come forward, were begging and exhorting him to command the centurion and the soldiers to say to no one what they had seen. 'For,' they said, 'it is better for us to owe the debt of the greatest sin in the sight of God than to fall into the hands of the Jewish people and be stoned.' And so Pilate ordered the centurion and the soldiers to say nothing. Now at the dawn of the Lord's Day Mary Magdalene, a female disciple of the Lord (who, afraid because of the Jews since they were inflamed with anger, had not done at the tomb of the Lord what women were accustomed to do for the dead beloved by them), having taken with her women friends, came to the tomb where he had been placed. And they were afraid lest the Jews should see them and were saying, 'If indeed on that day on which he was crucified we could not weep and beat ourselves, yet now at his tomb we may do these things. But who will roll away for us even the stone placed against the door of the tomb in order that, having entered, we may sit beside him and do the expected things? For the stone was large, and we were afraid lest anyone see us. And if we are unable, let is throw against the door what we bring in memory of him; let us weep and beat ourselves until we come to our homes.' And having gone off, they found the sepulcher opened. And having come forward, they bent down there and saw there a certain young man seated in the middle of the sepulcher, comely and clothed with a splendid robe, who said to them: 'Why have you come? Whom do you seek? Not that one who was crucified? He is risen and gone away. But if you do not believe, bend down and see the place where he lay, because he is not here. For he is risen and gone away to there whence he was sent.' Then the women fled frightened. Now it was the final day of the Unleavened Bread; and many went out returning to their home since the feast was over. But we twelve disciples of the Lord were weeping and sorrowful; and each one, sorrowful because of what had come to pass, departed to his home. But I, Simon Peter, and my brother Andrew, having taken our nets, went off to the sea.
(Gospel of Mark and/or Gospel of Nicodemus)

Mary, Mary - know me but do not touch me. Stop the tears from flowing and know that I am your master. Only do not touch me, for I haven't seen my Father's face yet. Your God wasn't stolen from you, as your small thoughts lead you to believe. Your God did not die, but mastered death! I am not the gardener! I have given life and received life eternal. But I now appear to you because I have seen the tears in your eyes. Throw your sadness away from me to wandering orphans. Start rejoicing now and tell the eleven. You will find them gathered on Jordan's bank. The traitor persuaded them to once again become fishermen as once they were and to lay down their nets that caught people to life!
(Gospel of Mark)

Jesus said, "As they were going Jesus passed before them saying: 'May the Name deliver you.'"
(Gospel of Mark)

Afterward Jesus appeared to the eleven as they reclined at table and reproached them for their unbelief and hardness of heart, because they had not believed those who had seen him after he arose. The eleven made an excuse: "This age of lawlessness and unbelief is controlled by Satan, who, by means of unclean spirits, doesn't allow the truth to be known. So," they said to Christ, "reveal your righteousness now!" Christ replied to them, "The measure of Satan's years of power is filled up, although other fearful things draw nigh to those for whom I, because of their sin, was delivered to death, that they might turn back and not sin anymore so that they might inherit the imperishable, spiritual glory of righteousness in heaven."
(Gospel of Mark)

258
Jesus said, “To his chosen, he saith: Go ye out of the house of my Father.”
(Gospel of Mark)

259
Jesus said, “Let us resist all iniquity and hold it in hatred.”
(Gospel of Mark)

261
Jesus said, “Few things are needful, or just one.”
(Gospel of Mark)

262
Jesus said, “Blessed is he who also fasts for this, that he might feed the poor.”
(Gospel of Mark)

264
Jesus said, “The Father begat me, he said, and I came forth from the Father, and am here."
(Gospel of Mark)

13
"There appeared a man of about thirty years of age named Jesus who chose us. When he came to Capernaum, he went into the house of Simon Peter and said, "As I walked along the Lake of Tiberias, I chose John and James the sons of Zebedee, then Simon, Andrew, Thaddeus, Simon the Zealot, and Judas the Iscariot. You, Matthew, I called as you sat at the tax collection table and you followed me. I will you to be 'sent ones' for a testimony to Israel."
(Gospel of Mark)

"I have come to do away with the system of sacrifices. If you do not quit sacrificing, the wrath of Yahweh will not quit you."
(Gospel of Mark)

"The disciples said, "Where do you want us to prepare the Passover?" Jesus answered, "Do you think I desire with desire to eat flesh with you at this Passover?""
(Gospel of Mark)

"Afterward Jesus appeared to the eleven as they reclined at table and reproached them for their unbelief and hardness of heart, because they had not believed those who had seen him after he arose. The eleven made an excuse: "This age of lawlessness and unbelief is controlled by Satan, who, by means of unclean spirits, doesn't allow the truth to be known. So," they said to Christ, "reveal your righteousness now!"
Christ replied to them, "The measure of Satan's years of power is filled up, although other fearful things draw nigh to those for whom I, because of their sin, was delivered to death, that they might turn back and not sin anymore so that they might inherit the imperishable, spiritual glory of righteousness in heaven."
(Gospel of Mark)

Salome: "How long will death have power?"
The Lord: "As long as you women have children."
Salome: "Then it is good that I haven't had any children!"
The Lord: "Eat every herb but the bitter one. I have come to undo the effects of lust, which are birth, then decay."
Salome: "When will all know this?"
The Lord: "When the garment of shame has been put underfoot; when two become one; when male and female are no longer distinguishable."
(Gospel of Mark)

"What manner of woman are you! You have told me a mystery of resurrection, you who instituted vain festivals in your own honor and delighted in worldly revelries and amusements! See what manner of young people are among you! Come together and think about the condition of your souls, for he is here who is a soul-thinker, and the last days of persecution and punishment are upon us. To me, those who despise their sinful condition are precious. I see that some have allowed their hearts to grow cold through vanity. Some have surrendered themselves to this age of uncleanliness and turned to the devil. I can help them by exhorting them by saying: O you hearts who abandon yourselves to voluptuousness! The fear of the Deity is not in you!"
(Gospel of Mark)

"Finally, the Lord said to them: Why do you wonder at signs? I am giving you a great inheritance which the whole world does not have."
(Gospel of Mark)

The Gospel of Peter
[1] But of the Jews none washed his hands, neither Herod nor one of his judges. And since they did not desire to wash, Pilate stood up. [2] And then Herod the king orders the Lord to be taken away, having said to them, 'What I ordered you to do, do.'
[3] But Joseph, the friend of Pilate and of the Lord, had been standing there; and knowing they were about to crucify him, he came before Pilate and requested the body of the Lord for burial. [4] And Pilate, having sent to Herod, requested his body. [5] And Herod said: 'Brother Pilate, even if no one had requested him, we would have buried him, since indeed Sabbath is dawning. For in the Law it has been written: The sun is not to set on one put to death.'
And he gave him over to the people before the first day of their feast of the Unleavened Bread. [6] But having taken the Lord, running, they were pushing him and saying, 'Let us drag along the Son of God now that we have power over him.' [7] And they clothed him with purple and sat him on a chair of judgment, saying: 'Judge justly, King of Israel.' [8] And a certain one of them, having brought a thorny crown, put it on the head of the Lord. [9] And others who were standing there were spitting in his face, and others slapped his cheeks. Others were jabbing him with a reed; and some scourged him, saying, 'With such honor let us honor the Son of God.'
[10] And they brought two wrongdoers and crucified the Lord in the middle of them. But he was silent as having no pain. [11] And when they had set the cross upright, they inscribed that THIS IS THE KING OF ISRAEL. [12] And having put his garments before him, they divided them up and threw as a gamble for them. [13] But a certain one of those wrongdoers reviled them, saying: 'We have been made suffer thus because of the wrong that we have done; but this one, having become Savior of men, what injustice had he done to you?' [14] And having become irritated at him, they ordered that there be no leg-breaking, so that he might die tormented.
[15] But is was midday, and darkness held fast all Judea; and they were distressed and anxious lest the sun had set, since he was still living. [For] it is written for them: Let not the sun set on one put to death. [16] And someone of them said: 'Give him to drink gall with vinegary wine.' And having made a mixture, they gave to drink. [17] And they fulfilled all things and completed the sins on their own head. [18] But many went around with lamps, thinking that it was night, and they fell. [19] And the Lord screamed out, saying: 'My power, O power, you have forsaken me.' And having said this, he was taken up.
[20] And at the same hour the veil of the Jerusalem sanctuary was torn into two. [21] And they drew out the nails from the hands of the Lord and placed him on the earth; and all the earth was shaken, and a great fear came about. [22] Then the sun shone, and it was found to be the ninth hour. [23] And the Jews rejoiced and gave his body to Joseph that he might bury it, since he was one who had seen the many good things he did. [24] And having taken the Lord, he washed and tied him with a linen cloth and brought him into his own sepulcher, called the Garden of Joseph.
[25] Then the Jews and the elders and the priests, having come to know how much wrong they had done themselves, began to beat themselves and say: 'Woe to our sins. The judgment has approached and the end of Jerusalem.' [26] But I with the companions was sorrowful; and having been wounded in spirit, we were in hiding, for we were sought after by them as wrongdoers and as wishing to set fire to the sanctuary. [27] In addition to all these things we were fasting; and we were sitting mourning and weeping night and day until the Sabbath.
[28] But the scribes and Pharisees and elders, having gathered together with one another, having heard that all the people were murmuring and beating their breasts, saying that 'If at his death these very great signs happened, behold how just he was,' [29] feared (especially the elders) and came before Pilate, begging him and saying, [30] 'Give over soldiers to us in order that we may safeguard his burial place for three days, lest, having come, his disciples steal him, and the people accept that he is risen from the death, and they do us wrong.' [31] But Pilate gave over to them Petronius the centurion with soldiers to safeguard the sepulcher. And with these the elders and scribes came to the burial place. [32] And having rolled a large stone, all who were there, together with the centurion and the soldiers, placed it against the door of the burial place. [33] And they marked it with seven wax seals; and having pitched a tent there, they safeguarded it. [34] But early when the Sabbath was dawning, a crowd came from Jerusalem and the surrounding area in order that they might see the sealed tomb.
[35] But in the night in which the Lord's day dawned, when the soldiers were safeguarding it two by two in every watch, there was a loud voice in heaven; [36] and they saw that the heavens were opened and that two males who had much radiance had come down from there and come near the sepulcher. [37] But that stone which had been thrust against the door, having rolled by itself, went a distance off the side; and the sepulcher opened, and both the young men entered. [38] And so those soldiers, having seen, awakened the centurion and the elders (for they too were present, safeguarding). [39] And while they were relating what they had seen, again they see three males who have come out from they sepulcher, with the two supporting the other one, and a cross following them, [40] and the head of the two reaching unto heaven, but that of the one being led out by a hand by them going beyond the heavens. [41] And they were hearing a voice from the heavens saying, 'Have you made proclamation to the fallen-asleep?' [42] And an obeisance was heard from the cross, 'Yes.' [43]
And so those people were seeking a common perspective to go off and make these things clear to Pilate; [44] and while they were still considering it through, there appear again the opened heavens and a certain man having come down and entered into the burial place. [45] Having seen these things, those around the centurion hastened at night before Pilate (having left the sepulcher which they were safeguarding) and described all the things that they indeed had seen, agonizing greatly and saying: 'Truly he was God's Son.'
[46] In answer Pilate said: 'I am clean of the blood of the Son of God, but it was to you that this seemed [the thing to do].'
[47] Then all, having come forward, were begging and exhorting him to command the centurion and the soldiers to say to no one what they had seen.
[48] 'For,' they said, 'it is better for us to owe the debt of the greatest sin in the sight of God than to fall into the hands of the Jewish people and be stoned.' [49] And so Pilate ordered the centurion and the soldiers to say nothing.
[50] Now at the dawn of the Lord's Day Mary Magdalene, a female disciple of the Lord (who, afraid because of the Jews since they were inflamed with anger, had not done at the tomb of the Lord what women were accustomed to do for the dead beloved by them), [51] having taken with her women friends, came to the tomb where he had been placed. [52] And they were afraid lest the Jews should see them and were saying, 'If indeed on that day on which he was crucified we could not weep and beat ourselves, yet now at his tomb we may do these things. [53] But who will roll away for us even the stone placed against the door of the tomb in order that, having entered, we may sit beside him and do the expected things? [54] For the stone was large, and we were afraid lest anyone see us. And if we are unable, let is throw against the door what we bring in memory of him; let us weep and beat ourselves until we come to our homes.'
[55] And having gone off, they found the sepulcher opened. And having come forward, they bent down there and saw there a certain young man seated in the middle of the sepulcher, comely and clothed with a splendid robe, who said to them: [56] 'Why have you come? Whom do you seek? Not that one who was crucified? He is risen and gone away. But if you do not believe, bend down and see the place where he lay, because he is not here. For he is risen and gone away to there whence he was sent.' [57] Then the women fled frightened.
[58] Now it was the final day of the Unleavened Bread; and many went out returning to their home since the feast was over. [59] But we twelve disciples of the Lord were weeping and sorrowful; and each one, sorrowful because of what had come to pass, departed to his home. [60] But I, Simon Peter, and my brother Andrew, having taken our nets, went off to the sea. And there was with us Levi of Alphaeus whom the Lord ...
(Gospel of Mark, Gospel of Nicodemus)

"There was a certain man, Jesus by name, and he himself was about thirty years old, who elected us. And having come to Capernaum he went into the house of Simon, nicknamed Peter, and he opened his mouth and said: While passing by the lake of Tiberias I elected John and Jacob, the sons of Zebedee, and Simon, and Andrew, and Thaddeus, and Simon the Zealot, and Judas Iscariot, and you, Matthew, I called while you were sitting in the toll-booth, and you followed me. I wish, therefore, for you to be twelve apostles as a testimony of Israel."
(Gospel of Mark)

"And John was baptizing, and Pharisees went out to him and were baptized, and all Jerusalem. And John had clothing from the hairs of a camel, and a skin belt around his loin. And his food, it says, was wild honey whose taste was of manna, as cake in oil. So that clearly they exchange the word of truth for a falsehood, and instead of locusts they make it cakes in honey."
(Gospel of Mark)

"It happened in the days of Herod the king of Judea that John came baptizing a baptism of repentance in the Jordan river, who was said to be from the line of Aaron the priest, the son of Zacharias and Elizabeth, and all were going out to him."
(Gospel of Mark)

And after it says many things it states: "When the people were being baptized, Jesus came too and was baptized by John. And as he came up out of the water the heavens opened, and he saw the holy spirit of God in the image of a dove coming down and coming onto him. And there was a voice from heaven saying: You are my beloved son. With you I am pleased. And again: Today I have begotten you. And immediately a great light illuminated the place. When John saw this, it says, he said to him: Who are you, Lord? And again there was a voice from heaven to him: This is my beloved son, with whom I am pleased. And then, it says, John walked to him and said: I request you, Lord, you baptize me. But he prevented him, saying: Allow it, since thus is it proper to fulfill all things."
(Gospel of Mark)

"Behold, your mother and your brothers are standing outside, that is: Who is my mother and brothers? And he stretched out his hand over the disciples and said: These who my brothers and mother and sisters, those who are doing the wishes of my father."
(Gospel of Mark)

"I came to abolish the sacrifices, and, if you do not cease to sacrifice, the wrath will not cease from you."
(Gospel of Mark)

And they themselves, having removed from themselves the following of the truth, changed the word, which is apparent to all from the words in context, and made the disciples to say: "Where do you wish us to prepare the Passover for you to eat? And they made him to clearly say: It is not with desire that I have desired to eat meat, this Passover, with you, is it?"
(Gospel of Mark)

In the gospel which the Nazaraeans and Ebionites use, which we recently translated from Hebrew speech into Greek, and which is called by many the authentic [gospel] of Matthew, this man who has the dry hand is written to be a mason, praying for help with words of this kind: "I was a mason, seeking a livelihood with my hands. I pray, Jesus, that you restore health to me, lest I disgracefully beg food."
(Gospel of Mark)

[...] And Jesus said to the lawyers: "Punish every wrongdoer and transgressor, and not me. [...]* he does, how does he do it?"
(Gospel of Mark)

And they said: "We know that God spoke to Moses,but as for you, we do not know, where you are from."
Jesus answered and said to them: "Now is accused your disbelief in those who have been commended by him. For had you believed Moses, you would have believed me. For about me he wrote to your fathers [...]"
------
* Possible reconstructions:
"Judge the deeds, how he does, what he does."
"Because an outlaw does not know, how he does, what he does."
"Because it's unexplained, how he does, what he does."
"And see, how he does, what he does."
"Who is condemning, how he does, what he does."
(Gospel of Mark)

148
Gospel of the Egyptians
Whence it is with reason that after the Word had told about the End, Salome saith:

"Until when shall men continue to die?"

(Now, the Scripture speaks of man in two senses, the one that is seen, and the soul: and again, of him that is in a state of salvation, and him that is not: and sin is called the death of the soul) and it is advisedly that the Lord makes an answer:

"So long as women bear children."

And why do not they who walk by anything rather than the true rule of the Gospel go on to quote the rest of that which was said to Salome: for when she had said,

'I have done well, then, in not bearing children?'

(as if childbearing were not the right thing to accept) the Lord answers and says:

"Every plant eat thou, but that which hath bitterness eat not."

When Salome inquired when the things concerning which she asked should be known, the Lord said:

"When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female."

In the first place, then, we have not this saying in the four Gospels that have been delivered to us, but in that according to the Egyptians.

"For the Lord himself being asked by some one when his kingdom should come, said: When the two shall be one, and the outside (that which is without) as the inside (that which is within), and themale with the female neither male nor female.)"

The Lord said to Salome when she inquired: How long shall death prevail? 'As long as ye women bera children', not because life is an ill, and the creation evil: but as showing the sequence of nature: for in all cases birth is followed by decay.

Excerpts from Theodotus, 67. And when the Saviour says to Salome that there shall be death as long as women bear children, he did not say it as abusing birth, for that is necessary for the salvation of believers.
Strom. iii. 9. 63. But those who set themselves against God's creation because of continence, which has a fair-sounding name, quote also those words which were spoken to Salome, of which I made mention before. They are contained, I think (or I take it) in the Gospel according to the Egyptians. For they say that

"'the Savior himself said:
"I came to destroy the works of the female'."

By female he means lust: by works, birth and decay.
Hippolytus against Heresies, v. 7. (The Naassenes) say that the soul is very hard to find and to perceive; for it does not continue in the same fashion or shape or in one emotion so that one can either describe it or comprehend its essence. And they have these various changes of the soul, set forth in the Gospel entitled according to the Egyptians.
Epiphanius, Heresy lxii. 2 (Sabellians). Their whole deceit (error) and the strength of it they draw from some apocryphal books, especially from what is called the Egyptian Gospel, to which some have given that name. For in it many suchlike things are recorded (or attributed) as from the person of the Saviour, said in a corner, purporting that he showed his disciples that the same person was Father, Son, and Holy Spirit.
(Gospel of Mark)

The Gospel of Mark, Freer
"Afterward Jesus appeared to the eleven as they reclined at table and reproached them for their unbelief and hardness of heart, because they had not believed those who had seen him after he arose. The eleven made an excuse: "This age of lawlessness and unbelief is controlled by Satan, who, by means of unclean spirits, doesn't allow the truth to be known. So," they said to Christ, "reveal your righteousness now!"
Christ replied to them, "The measure of Satan's years of power is filled up, although other fearful things draw nigh to those for whom I, because of their sin, was delivered to death, that they might turn back and not sin anymore so that they might inherit the imperishable, spiritual glory of righteousness in heaven."
(Gospel of Mark)

Freer Logion (between Mark 16:14 and 16:15)
"And they excused themselves, saying, This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things dominated by the spirits.[28] Therefore reveal your righteousness now. — thus they spoke to Christ. And Christ responded to them, The limit of the years of Satan's power is completed, but other terrible things draw near. And for those who sinned I was handed over to death, that they might return to the truth and no longer sin, in order that they might inherit the spiritual and incorruptible heavenly glory of righteousness."
(Gospel of Mark)

"Therefore reveal thy righteousness even now," Jesus is reported to have said: "The limit of the years of the authority of Satan is fulfilled, but other dreadful things are approaching, and in behalf of those who had sinned was I delivered unto death in order that they might return to the truth and might sin no longer, that they might inherit the spiritual and incorruptible glory of righteousness in heaven." This alleged utterance of the risen Lord is most probably of secondary character (compare Gregory, Das Freer Logion; Swete, Two New Gospel Fragments).
(Gospel of Mark)

Justin and several others:
In the last days, there will be dissenting opinions and squabbles brought about by false teachers.
(Gospel of Mark)

Theodatus quotes Clement of Alexandria:
Save your soul and your life!
(Gospel of Mark)

Apelles quotes Epiphanius:
Be competent money managers!
(Gospel of Mark)

Tertullian:
One who has never gone through trials can never perceive the Kingdom of Heaven!
(Gospel of Mark)

Clement of Alexandria:
Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things.
(Gospel of Mark)

Actus Vercellenses:
Those with me haven't understood me.
(Gospel of Mark)

The Secret Gospel of Mark
I find the Secret Gospel of Mark fascinating. Copied by a scribe in the 18th century from an earlier (how early we don't know) copy, there has been a great deal of controversy among scholars regarding its authenticity. I believe the Clementine letter is authentic for reasons of style. There can be no justifiable suspicion of Morton Smith's integrity and I give no airing time to claims that Professor Smith forged the document..period!
secretmark.htm"HYPERLINK "secretmark.htm
Beginning of three-page handwritten addition penned into the endpapers of a printed book, Isaac Voss' 1646 edition of the Epistolae genuinae S. Ignatii Martyris. The addition is in 18th century Greek minuscule copying a letter of Clement of Alexandria "to Theodore" concerning a dispute with the Carpocratians, an heterodox Christian sect. It was discovered by Morton Smith in 1958 when he, as a graduate student of Columbia University, was cataloguing the manuscript collection of the Mar Saba Monastery south of Jerusalem.
secretmark1.htm
Page 1
Translation of Andrew Bernhard (his website listed below)
01 From the letters of the most holy Clement of the Stomateis. To Theodore:
02 You did well silencing the unspeakable teachings of the Carpocratians.
03 For they are the prophesied wandering stars. From the narrow road of the commandments
04 they are wandering into a boundless abyss of carnal and bodily sins.
05 For having been puffed up in knowledge - as they call it - of the depths of Satan, they fail to notice
06 that they are throwing themselves down into the darkness of dark lies. And having boasted
07 that they are free, they have become slaves of servile desires. With these people, then, it is
08 necessary to check them constantly and in everything. For even if they say something true, still
09 the lover of the truth should not agree with them. For not all true things are truth.
10 One must not value what human opinion considers truth more than the
11 true truth, which is recognized through faith. Now, concerning their babblings about the divinely
12 inspired Gospel according to Mark: some are wholly false while others, even if partly true,
13 are still not completely true. The true parts, because they have been mixed
14 with invented stories are debased so that, as the saying goes, even the
15 salt loses its flavor. As for Mark then, during the time when Peter was in Rome,
16 he wrote up the deeds of the Lord, not actually recording everything, nor
17 hinting at the mysteries, but instead picking out the things he thought would
18 increase the faith of those being taught. Then, when Peter was martyred, Mark went
19 to Alexandria, bringing both his knowledge and the things he remembered hearing from Peter.
20 From what he brought, he supplemented his first book with the appropriate items
21 about knowledge for those who are making progress. He arranged a more spiritual
22 gospel for the use of those being perfected. Nevertheless, he did not reveal the things
23 which are not to be discussed. He did not write out the hierophantic instruction of the
24 Lord, but added other deeds to the ones he had already written. Then, he
25 added certain sayings, the interpretation of which he knew would initiate the hearers
26 into the innermost sanctuary of the truth which has been hidden seven times. This is the way
27 he prepared them, in my opinion, not ungrudgingly or unguardedly. And
28 when he died, he left his writing to the church in
Page 2
01 Alexandria, where it is even now still extremely carefully guarded, being read
02 only to those who have been initiated into the greatest mysteries. The miserable
03 demons, however, are always devising destruction for the human race.
04 After being taught by them and using their deceptive arts, Carpocrates
05 was able to enslave some elder from the church in Alexandria
06 and get the written part of the secret gospel from him. And he
07 interpreted it according to his blasphemous and carnal opinion. Still
08 he defiles it, mixing with the most undefiled and holy narratives the most
09 shameless lies. The teaching of the Carpocratians is derived from this mixture.
10 Therefore, one must never yield to them, just as I said before. Also, one must not concede
11 to them that the secret gospel is from Mark, when they put forth their lies.
12 Rather one must deny it, even with an oath. For one does not have to speak
13 the whole truth to everyone. For this reason the wisdom of God declares through Solomon,
14 "Answer the fool from his folly," teaching that, from people whose minds are blinded,
15 the light of the truth must be concealed. At once, she (Wisdom)
16 says, "From the one who has not, it will be taken," and, "Let the fool go in darkness."
17 But we are the children of light, who have been illuminated in the rising of the heights of the
18 spirit of the Lord. "Where the spirit of the Lord is," she says, "there is freedom." For all
19 things are pure to those who are pure. So I will not hesitate to answer the questions for you,
20 exposing their lies from the actual words of the gospel.
21 At any rate, after the part, "They were going up on the road to Jerusalem" and the following things
22 until, "after three days he will arise," it takes up according to the text:
23 "And they went to Bethany and there was a woman whose brother had died.
24 And coming up to him, she prostrated herself before Jesus and said to him, 'Son of David,
25 have mercy on me.' But the disciples rebuked her. And becoming angry,
26 Jesus went with her to the garden where the tomb was. And
Page 3
01 immediately a great sound was heard from the tomb, and Jesus, going toward it
02 rolled away the stone from the entrance to the tomb. And going in immediately where
03 the young man was, he stretched out a hand and raised him up, holding
04 his hand. Then, the man looked at him and loved him and
05 he began to call him to his side, that he might be with him. And going from
06 the tomb, they went to the house of the young man. For he was rich. And after
07 six days, Jesus instructed him. And when it was late, the young man went
08 to him. He had put a linen around his naked body, and
09 he remained with him through that night. For Jesus taught him
10 the mystery of the kingdom of God. After he got up from there,
11 he turned to the region of the Jordan." And after these things, this follows:
12 "James and John go to him," and that whole section.
13 But the "naked man with naked man" and the other things you wrote about are
14 not found. After, "and he goes to Jericho," it adds only, "And the
15 brother of the young man whom Jesus loved was there, as well as
16 his mother and Salome. And Jesus did not welcome them."
17 But the many other things which you wrote both seem, and are, most false. So,
18 the truth according to the right interpretation. . .
Where did this letter come from? I believe that a
(Gospel of Mark)

(9) (Epiphanius, Haer. 30.13,2f.) ==1. Lk3:23. 2. Lk6:13. 3. Mk1:21;Lk4:31. 4. Mk1:29;Lk4:38. 5. Mt4:18. 6. Mk1: ==16;Mt4:18. 7. Mt10:2-4 ||. 8. Mt9:9. 9. Mt10:2,6;Mk3:14;Lk6:13;Barnabas8:3. 2. And: It came to pass that John was baptizing (1); and there went out to him Pharisees and were baptized, (2) and all Jerusalem. (3) And John had a gar- ment of camel's hair and a leathern girdle about his loins, and his food, as it saith, was wild honey, (4) the taste of which was like that of manna, as a cake dipped in oil. (5) Thus they were resolved to pervert the word of truth into a lie and to put a cake in the place of locusts. (ibid. 30.13,4f) 3. & the beginning of their Gospel runs: It came to pass in the days of Herod the king of Judaea, (6) that there came , John and baptized with the baptism of repentance in the river Jordan. (8) It was said of him that he was of the lineage of Aaron the priest, a son of Zacharias & Elisabeth; (9) & all went out to him. (10) (,6) 4. And after much has been recorded it proceeds: When the people were baptized (11) Jesus also came and was baptized by John. (12) And as he came up from the water, the heavens were opened and he saw the Holy Spirit in the form of a dove that descended (13) and entered into him. And a voice (sounded) from heaven that said: Thou art my beloved Son, in thee I am well pleased. (14) And again: I have this day begotten thee. (15) And immediately a great light shone round about the place. (16) When John saw this, it saith, he saith unto him: Who art thou, Lord? And again a voice from heaven (rang out) to him: This is my beloved Son in whom I am well pleased. (17) And then, it saith, John fell down before him and said: I beseech thee, Lord, baptize thou me. But he prevented him and said: Suffer it; for this it is fitting that everything should be fulfilled. (1') (ibid. 30.13,7f.) ==1. Mk1:4 (Mt3:1). 2. Mt3:7. 3. Mt3:5;Mk1:5. 4. Mt3:4;Mk1:6. ==5. Ex16:31;Nm1:8. 6. Lk1:5. 7. Lk3:2. 8. Mk1:4f;Lk3:3. 9. Lk1:5-18,3:2. ==10. Mt3:5;Mk1:5. 11. Lk3:21. 12. Lk3:21;Mt3:13;Mk1:9. 13. Mt3:16 ||. ==14. Mk1:11. 15. Lk3:23 D;Ps2:7. 16. On the shining of a light at the baptism ==of Jesus cf. Walter Bauer, Leben Jesu, 134-139. 17. Mt3:17. 1'. Mt3:14f.
(Gospel of Mark)

5. Moreover they deny that he was a man, evidently on the ground of the word which the Saviour spoke when it was reported to him: "Behold, thy mother and thy brethren stand without", namely: Who is my mother and who are my bre- thren? And he stretched forth his hand towards his disciples and said: These are my brethren & mother & sisters, who do the will of my Father.(2) (.14.5)
(Gospel of Mark)

(4) (ibid. 30.16,4f.) 7. But they abandon the proper sequence of the words and pervert the saying, (5) as is plain to all from the readings attached, and have let the disci- ples say: Where wilt thou that we prepare for thee the passover? and him to answer to that: Do I desire at this Passover to eat flesh with you? (.22,4) ==2. Mt12:47-50. 3. Mt5:17f. 4. Jn3:36b. 5. Mt26:17ff ||;Lk22:15.
(Gospel of Mark)

Apocrypha: Gospel of the Ebionites
The Gospel of the Ebionites is known only by the quotations from Epiphanius in these passages of his Panarion: 30.13.1-8, 30.14.5, 30.16.4-5, and 30.22.4.
The following selection is excerpted from Montague Rhode James in The Apocryphal New Testament (Oxford: Clarendon Press 1924), pp. 8-10.
All our knowledge of this is derived from Epiphanius, and he uses very confusing language about it (as about many other things). The passages are as follows:
And they (the Ebionites) receive the Gospel according to Matthew. For this they too, like the followers of Cerinthus and Merinthus, use to the exclusion of others. And they call it according to the Hebrews, as the truth is, that Matthew alone of New Testament writers made his exposition and preaching of the Gospel in Hebrew and in Hebrew letters.
Epiphanius goes on to say that he had heard of Hebrew versions of John and Acts kept privately in the treasuries (Geniza?) at Tiberias, and continues:
In the Gospel they have, called according to Matthew, but not wholly complete, but falsified and mutilated (they call it the Hebrew Gospel), it is contained that ‘There was a certain man named Jesus, and he was about thirty years old, who chose us. And coming unto Capernaum he entered into the house of Simon who was surnamed Peter, and opened his mouth and said: As I passed by the lake of Tiberias, I chose John and James the sons of Zebedee, and Simon and Andrew and Thaddaeus and Simon the Zealot and Judas the Iscariot: and thee, Matthew, as thou satest as the receipt of custom I called, and thou followedst me. You therefore I will to be twelve apostles for a testimony unto (of) Israel.
(Gospel of Mark)

And:
John was baptizing, and there went out unto him Pharisees and were baptized, and all Jerusalem. And John had raiment of camel’s hair and a leathern girdle about his loins: and his meat (it saith) was wild honey, whereof the taste is the taste of manna, as a cake dipped in oil. That, forsooth, they may pervert the word of truth into a lie and for locusts put a cake dipped in honey (sic).
(Gospel of Mark)

These Ebionites were vegetarians and objected to the idea of eating locusts. A locust in Greek is akris, and the word they used for cake is enkris, so the change is slight. We shall meet with this tendency again.
And the beginning of their Gospel says that: It came to pass in the days of Herod the king of Judaea that there came John , baptizing with the baptism of repentance in the river Jordan, who was said to be of the lineage of Aaron the priest, child of Zecharias and Elisabeth, and all went out unto him.
(Gospel of Mark)

The borrowing from St. Luke is very evident here. He goes on:
And after a good deal more it continues that:
After the people were baptized, Jesus also came and was baptized by John; and as he came up from the water, the heavens were opened, and he saw the Holy Ghost in the likeness of a dove that descended and entered into him: and a voice from heaven saying: Thou art my beloved Son, in thee I am well pleased: and again: This day have I begotten thee. And straightway there shone about the place a great light. Which when John saw (it saith) he saith unto him: Who art thou, Lord? and again there was a voice from heaven saying unto him: This is my beloved Son in whom I am well pleased. And then (it saith) John fell down before him and said: I beseech thee, Lord, baptize thou me. But he prevented him saying: Suffer it (or let it go): for thus it behoveth that all things should be fulfilled.
(Gospel of Mark)

And on this account they say that Jesus was begotten of the seed of a man, and was chosen; and so by the choice of God he was called the Son of God from the Christ that came into him from above in the likeness of a dove. And they deny that he was begotten of God the Father, but say that he was created as one of the archangels, yet greater, and that he is Lord of the angels and of all things made by the Almighty, and that he came and taught, as the Gospel (so called) current among them contains, that, ‘I came to destroy the sacrifices, and if ye cease not from sacrificing, the wrath of God will not cease from you’.
(With reference to the Passover and the evasion of the idea that Jesus partook of flesh:)
They have changed the saying, as is plain to all from the combination of phrases, and have made the disciples say: Where wilt thou that we make ready for thee to eat the Passover? and him, forsooth, say Have I desired with desire to eat this flesh of the Passover with you?
These fragments show clearly that the Gospel was designed to support a particular set of views. They enable us also to distinguish it from the Gospel according to the Hebrews, for, among other things, the accounts of the Baptism in the two are quite different. Epiphanius is only confusing the issue when he talks of it as the Hebrew Gospel – or rather, the Ebionites may be guilty of the confusion, for he attributes the name to them.
(Gospel of Mark)

The Gospel according to the Twelve, or ‘of the Twelve’, mentioned by Origen (Ambrose and Jerome) is identified by Zahn with the Ebionite Gospel. He makes a good case for the identification. If the two are not identical, it can only be said that we know nothing of the Gospel according to the Twelve.
Revillout, indeed, claims the title for certain Coptic fragments of narratives of the Passion which are described in their propery place in this collection: but no one has been found to follow his lead.
(Gospel of Mark)

Apocrypha: Gospel of the Egyptians
The following selection is excerpted from Montague Rhode James in The Apocryphal New Testament (Oxford: Clarendon Press 1924), pp. 10-12.
Origen, in his first Homily on Luke, speaks of those who ‘took in hand’ or ‘attempted’ to write gospels (as Luke says in his prologue). These, he says, came to the task rashly, without the needful gifts of grace, unlike Matthew, Mark, John, and Luke himself. Such were those who composed the Gospel entitled ‘of the Twelve’.
Apart from this there are but few mentions of the book. A series of passages from Clement of Alexandria is our chief source of knowledge. They are as follows:
Clem. Alex. Strom. iii. 9. 64.
Whence it is with reason that after the Word had told about the End, Salome saith: Until when shall men continue to die? (Now, the Scripture speaks of man in two senses, the one that is seen, and the soul: and again, of him that is in a state of salvation, and him that is not: and sin is called the death of the soul) and it is advisedly that the Lord makes an answer: So long as women bear children.
66. And why do not they who walk by anything rather than the true rule of the Gospel go on to quote the rest of that which was said to Salome: for when she had said, ‘I have done well, then, in not bearing children?’ (as if childbearing were not the right thing to accept) the Lord answers and says: Every plant eat thou, but that which hath bitterness eat not.
iii. 13. 92. When Salome inquired when the things concerning which she asked should be known, the Lord said: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female. In the first place, then, we have not this saying in the four Gospels that have been delivered to us, but in that according to the Egyptians.
(The so-called Second Epistle of Clement has this, in a slightly different form, c. xii. 2: For the Lord himself being asked by some one when his kingdom should come, said: When the two shall be one, and the outside (that which is without) as the inside (that which is within), and themale with the female neither male nor female.)
There are allusions to the saying in the Apocryphal Acts, see pp. 335, 429, 450.
iii. 6. 45. The Lord said to Salome when she inquired: How long shall death prevail? ‘As long as ye women bera children’, not because life is an ill, and the creation evil: but as showing the sequence of nature: for in all cases birth is followed by decay.
Excerpts from Theodotus, 67. And when the Saviour says to Salome that there shall be death as long as women bear children, he did not say it as abusing birth, for that is necessary for the salvation of believers.
Strom. iii. 9. 63. But those who set themselves against God’s creation because of continence, which has a fair-sounding name, quote also those words which were spoken to Salome, of which I made mention before. They are contained, I think (or I take it) in the Gospel according to the Egyptians. For they say that ‘the Savior himself said: I came to destroy the works of the female’. By female he means lust: by works, birth and decay.
Hippolytus against Heresies, v. 7. (The Naassenes) say that the soul is very hard to find and to perceive; for it does not continue in the same fashion or shape or in one emotion so that one can either describe it or comprehend its essence. And they have these various changes of the soul, set forth in the Gospel entitled according to the Egyptians.
Epiphanius, Heresy lxii. 2 (Sabellians). Their whole deceit (error) and the strength of it they draw from some apocryphal books, especially from what is called the Egyptian Gospel, to which some have given that name. For in it many suchlike things are recorded (or attributed) as from the person of the Saviour, said in a corner, purporting that he showed his disciples that the same person was Father, Son, and Holy Spirit.
All this goes to show that this Gospel was a secondary work with a distinct doctrinal tendency. It resembles later Gnostic books such as the Pistis Sophia in assigning an important role in the dialogues with Christ to the female disciples.
(Gospel of Mark)

Epiphanius was the bishop (the church leader of the churches of a city) of Salamis, a city on the island of Cyprus. He lived between 310 and 403 A.D. He wrote a book in several volumes called the Panarion where he outlined some eighty heresies and heretical groups. Two of those groups were the Nazareans and the Ebionites.
Epiphanius was familiar with the Ebionites, their views, and the Gospel of the Hebrews, which he says they called their gospel. He quotes directly from the Gospel of the Hebrews. Epiphanius gives clear testimony to the nature of the Gospel of the Hebrews by the passages he quotes and the comments he makes. Other church fathers also give evidence of the Gospel of the Hebrews that is in agreement with Epiphanius’ testimony. The author has used Epiphanius’ testimony as a basis of the nature of the Gospel of the Hebrews believing it to be the clearest testimony to it.
This article is divided into five main points.
The Nature of the Gospel of the Hebrews
The Errors in the Gospel of the Hebrews
The Language of the Gospel of the Hebrews
The Date of the Gospel of the Hebrews
Orthodox Christians’ View of the Gospel of the Hebrews
The Nature of the Gospel of the Hebrews
1. The Gospel of the Hebrews was a severely corrupted version of Matthew’s Hebrew Gospel created by the Ebionites
According to Epiphanius, the Ebionites used a gospel in the Hebrew language, which they claimed was the Gospel of Matthew, which they referred to as “the Gospel according to (or “of”) the Hebrews” or “the Hebrew Gospel,” which was a severely mutilated version of the Gospel of Matthew in Hebrew.
The Ebionites were a “Christian” sect of the second century that held some Gnostic beliefs with a Jewish emphasis and a commitment to vegetarianism. The Gospel of Thomas reflects the same kind of views of this group.
1) The Ebionites used the Hebrew Gospel of Matthew, but called it the “Gospel of the Hebrews.”
Epiphanius writes of the Ebionites and their use of the Gospel of the Hebrews and states,
Epiphanius 30.3.7
“They too accept the Gospel according to Matthew. Like the Cerinthians and Merinthians, they too use it alone. They call it, ‘According to the Hebrews,’ and it is true to say that only Matthew put the setting forth and the preaching of the Gospel into the New Testament in the Hebrew language and alphabet.”
In this passage, Epiphanius tells us that the Ebionites used the Gospel of Matthew exclusively, but they called it by another name, the Gospel according to the Hebrews. Later he will reveal that they had changed it. He further tells us that it was written in the Hebrew language and alphabet. When the church fathers referred to the Hebrew language and alphabet they meant the Aramaic language, which was the language of the Jews in Israel at the time of Christ and the centuries that followed.
2) The Ebionites changed the Hebrew Gospel of Matthew into the Gospel of the Hebrews, a corrupted Matthew.
In another passage, Epiphanius relates that the Gospel of the Hebrews was not the pure Gospel of Matthew in Hebrew, but a severely changed and corrupted version of it. He states,
Epiphanius 30.13.2
“In the Gospel that is in general use amongst them [Ebionites], which is called according to Matthew, which however is not whole (and) complete but forged and mutilated - they call it the Hebrew Gospel - it is reported…” (Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 170)
In the first passage, Epiphanius writes that the Ebionites were using Matthew’s gospel, but they called it, “The Gospel according to the Hebrews.” In this passage he says that they had mutilated the gospel of Matthew and called it by a slightly different name, the “Hebrew Gospel.” They most likely referred to it by both names.
According to Epiphanius, the Gospel of the Hebrews was filled with additions, deletions, and changes to the Hebrew Gospel of Matthew to reflect the beliefs of the Ebionites, a Jewish Gnostic sect committed to vegetarianism. This will be evidenced in point 2. and 3. below.
3) Eusebius also states that the Ebionites used the Gospel of the Hebrews.
Eusebius describes the basic beliefs of the Ebionites and states that they used the Gospel of the Hebrews.
Eusebius, Church History, 3.27.1, 2, and 4
“The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life…These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest.”
Summary:
Before the time of Jerome, the Gospel of the Hebrews is only associated with the Ebionites. At the time of Jerome, the Gospel of the Hebrews is associated with the Nazareans and the Ebionites.
2. The Gospel of the Hebrews reflected Gnostic doctrine including vegetarianism.
Epiphanius clearly indicates that the Ebionites mutilated the Hebrew Gospel of Matthew to reflect their Gnostic views.
1) The Ebionites removed the first two chapters of Matthew’s Gospel to eliminate the virgin birth.
The Ebionites believed that there was a difference between the human Jesus and the Christ spirit. They believed that Jesus was born as a human being to human parents, Joseph and Mary. Therefore, they did not believe in the virgin birth. They believed the Christ spirit descended in the form of a dove at his baptism and came into the human Jesus. These are Gnostic beliefs. Gnosticism was a heresy prevalent in the second century.
Epiphanius explains this in the following passage from the Panarion as he speaks of the Ebionites.
Epiphanius 30.14.4
“This is because they mean that Jesus is really a man, as I said, but that Christ, who descended in the form of a dove, has entered him - as we have found already in other sects and been united with him. Christ himself is from God on high, but Jesus is the product of a man's seed and a woman.”
Because of these beliefs, Epiphanius says in the following passages that they falsified Matthew’s genealogy by eliminating the first two chapters of Matthew’s Gospel and beginning with John the Baptist in chapter three.
Epiphanius 30.13.6
“But their Gospel begins: ‘It came to pass in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan, and he was said to be of the lineage of Aaron the priest, the son of Zacharias and Elisabeth; and all went out to him.’”
Epiphanius 30.14.3
“But these people have something else in mind. They falsify the genealogical tables in Matthew, and start its opening as I said with the words, ‘It came to pass in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan and so on.’”
2) The Ebionites made an addition to the baptism of Jesus to prove a Gnostic origin for Jesus.
In the following passage from the Gospel of the Hebrews, added to what the voice from heaven said are the words, “I have this day begotten thee.”
Epiphanius 30.13.7
“And after saying a number of things, it adds, ‘When the people had been baptised, Jesus came also and was baptised of John. And as he came up out of the water, the heavens were opened, and he saw the Holy Spirit in the form of a dove, which descended and entered into him. And (there came) a voice saying, ‘Thou art my beloved Son; in thee I am well pleased.’ And again: ‘This day have I begotten thee.’ And straightway a great light shone round about the place. ‘Seeing this,’ it says, John said unto him, ‘Who art thou, Lord?’ And again (there came) a voice from heaven, ‘This is my beloved Son in whom I am well pleased.’”
Klauck explains the Gnostic perspective, which this addition implies,
“The dynamite in this version of the baptism narrative is the fact that the heavenly voice is not content to quote only the first half of the verse from Ps.2 ("You are My Son"), but employs a transitional formula to add the second half: "This day I have begotten you."
This edition, ‘Today I have begotten you,’ makes possible an adoptionist or even a docetic interpretation of the baptismal scene. The former would say that it is only at his baptism that God adopts and publicly acclaims the man Jesus of Nazareth as his Son; the docetic reading would emphasize the fusion with the Spirit and say that it is only at his baptism that a heavenly spiritual being enters the man Jesus. It is obvious that the rigidly orthodox Epiphanius must reject this Christology as defective.”5
Johann Michaelis agrees,
“By none of the Evangelists are the words ‘This day have I begotten thee’ said to have been uttered at the baptism of Christ. They are an interpolation in the Ebionite Gospel, and are derived from the false notion, which prevailed in the first century, that Christ was a mere man till the time of his baptism, and that he then became the Son of God, and filled with the Holy Ghost.”6
3) The Ebionites changed the diet of John the Baptist to reflect their vegetarian views.
In his book, Is God a Vegetarian? Christianity, Vegetarianism, and Animal Rights, Richard Young, writes of the vegetarian views of the Ebionites and other Gnostic groups,
“Gnostic groups of the first several centuries regularly forbade both marriage and meat eating…Ironic as it may seem, the devaluing of animals by the Gnostics led to a very strict vegetarianism, whereas today the devaluing of animals leads to an unrestrained eating of meat. The early church responded by condemning Gnostic vegetarianism.”7
Young later adds,
“In addition, the early church fathers fought against a heretical form of vegetarianism that sprang from Gnostic dualism. The Gnostic belief that the physical realm was evil turned meat eating and marriage into works of the devil. Since the fathers believed the world was good, they could not condemn meat eating. The willingness to eat meat was for them a certification of orthodoxy.”8
Epiphanius quoted from the Gospel of the Hebrews explaining that the Ebionites had changed the text of Matthew’s Gospel, which originally stated that John ate locusts, which violated their vegetarian beliefs. The “locusts” were deleted and the words “manna as a cake in oil” was added.
Epiphanius 30.13.4-5
“And John came baptizing, and there went out unto him Pharisees and they were baptized, and all Jerusalem. And John had a garment of camel's hair and a girdle of skin about his loins, and his meat, it says, was wild honey, whose taste was the taste of manna, as a cake in oil. This, if you please, to turn the speech of the truth into falsehood, and substitute a ‘cake in honey’ for ‘locusts.’”
Commenting on this change, Hans-Josef Klauck writes,
“An even more decisive reason for the replacement of the roasted locusts with honey cakes in the Gospel of the Ebionites was the strict vegetarianism of the Ebionites, who could not accept even the hint that John or Jesus ate meat…”9
4) The Ebionites also changed the words of Jesus concerning his role toward the O.T. sacrifices to reflect their vegetarian views.
Not only did the Gnostic vegetarian views of the Ebionites cause them to reject the eating of animal flesh, it also caused them to reject the sacrifice of animal flesh as was done in the Old Testament. That animal flesh could be acceptable to God for any reason was simply out of the question. Therefore, in their minds Jesus could not have come to fulfill the Mosaic Law and thus its sacrifices, having become the ultimate sacrifice for sin as the orthodox Christians taught. Rather he must have come to abolish animal sacrifices because they were wrong.
Epiphanius 30.16.4-5
“But they [Ebionites] say that he [Christ] is not begotten of God the Father, but was created as one of the archangels, and that he is ruler of both angels and of all creatures of the Almighty; and he came and instructed us to abolish the sacrifices. As their so-called Gospel says, ‘I came to abolish the sacrifices, and if ye cease not from sacrifice, wrath will not cease from you.’ These and certain similar things are their crafty devices.”
Epiphanius adds further that their vegetarian views also resulted in a change in the text which reveals Jesus’ attitudes and actions toward the Passover lamb. In the text of Matthew’s Gospel Jesus instructs his disciples where to go to prepare the meal (involving the Passover Lamb) they will eat together. However, in the Gospel of the Hebrews, Jesus is shown rejecting the eating of the Passover lamb with his disciples because it is animal flesh. He questions why they would think he desires to eat “meat” (animal flesh) with them.
Epiphanius 30.22.4
“But of their own will these people have lost sight of the consequence of the truth, and have altered the wording – which is evident to everyone from the sayings associated with it – and made the disciples say, “Where wilt thou that we prepare for thee to eat the Passover?” And the Lord, if you please, says, “Have I desired meat with desire, to eat this Passover with you?”
This rejection by Jesus is in direct contradiction to Luke 22:15 where Jesus says, “And he said to them, ‘With desire I have desired to eat this Passover with you before I suffer.’”
Klauck comments on this passage,
“Jesus has words at Lk.22:15 expanded to specify that the meat of the Paschal lamb is consumed at the Passover meal, and the negation of the entire sentence [by Jesus in the Gospel of the Hebrews] offers a strong argument against eating meat and in favor of vegetarianism.”10
Clement of Alexandria – a Quote from the Gospel of the Hebrews Reflecting a Gnostic View of Salvation
The Gospel of the Hebrews contains an addition to Jesus’ words to describe the steps of the Gnostic view of salvation.
The very first quotes from the Gospel of the Hebrews come from Clement of Alexandria (c.150AD-215AD) and are filled with Gnostic terms and ideas. This is very significant and shows that from the very beginning of its creation the Gospel was Gnostic in some of its text.
The Gnostics taught that salvation was all about gaining a special knowledge about spiritual realities and it involved “steps.” These steps followed a sequence of discovery until one reached the goal, salvation “rest.”
Clement of Alexandria quoted the Gospel of the Hebrews as indicating some of these steps to greater knowledge of Gnosticism.
Clement of Alexandria, Stromata 2.9
“So also in the Gospel to the Hebrews it is written, ‘He that wonders shall reign, and he that has reigned shall rest.’
Vielhauer and Strecker, in their book, NT Apocrypha evaluates this saying from the Gospel in terms of its Gnostic perspective. “Our saying describes the steps of the revelation of salvation and of the way of salvation. This description is characteristic of the Hermetic gnosis, as Dibelius has pointed out; here also "to marvel" is found as a step and the ‘rest’ as eschatological salvation.”11
There is also an expanded version of this saying in the Gnostic Gospel of Thomas, which reads,
Gospel of Thomas, 2
“Jesus said, ‘Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the all.’” (Quote from The Nag Hammadi Library, James M. Robinson, ed., Revised Edition. HarperCollins, San Francisco, 1990)
A Coptic Discourse Attributed to Cyril – a Quote from the Gospel of the Hebrews Reflecting a Gnostic view of Christ and Mary.
Some Gnostics such as the Ebionites taught that the Holy Spirit was the mother of Jesus, the spirit being who embodied itself as Mary in order to come to earth and birth Jesus.
In a Coptic translation of a discourse ascribed to Cyril of Jerusalem (315-386AD), which probably did not reflect what Cyril actually wrote, but which definitely reflects a Gnostic view of the Holy Spirit and the human Jesus in the Gospel of the Hebrews.
Coptic Cyril of Jerusalem (315-386AD)
“It is written in the Gospel of the Hebrews: ‘When Christ wished to come upon the earth to men, the good Father summoned a mighty power in heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.’” (From the Coptic translation of a discourse ascribed to Cyril of Jerusalem ed. E.A.W. Budge, Texts, Coptic p.60, English p. 637 quoted in the New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 177)
Origen – a Quote from the Gospel of the Hebrews Reflecting a Gnostic view of the Holy Spirit
Origen quotes a passage from the Gospel of the Hebrews, which sets forth the Gnostic doctrine that the Holy Spirit was the mother of Jesus.
Origen, Commentary on John, 2.6
“If any one should lend credence to the Gospel according to the Hebrews, where the Saviour Himself says, ‘My mother, the Holy Spirit took me just now by one of my hairs and carried me off to the great Mount Tabor.’”
However, Origen attempts to interpret this passage in a way that reflects orthodox Christian doctrine rather than Gnostic doctrine by attempting to interpret the passage from the Gospel of Hebrews symbolically. He uses the passage from the Gospel of Matthew where Jesus says that the one who does the will of God is my brother and sister and mother. In spite of Origen’s attempt, the passage cannot be reconciled with orthodox Christian doctrine. It clearly reflects Gnostic doctrine.
A parallel example of this doctrine can be seen in a passage from the Gnostic Gospel of Philip. It says,
“‘Mary conceived by the Holy Spirit?’ They are in error. They do not know what they are saying. When did a woman ever conceive by a woman? Mary is the virgin whom no power defiled. She is a great anathema to the Hebrews, who are the apostles and the apostolic men. This virgin whom no power defiled…” (Quote from The Nag Hammadi Library, James M. Robinson, ed., Revised Edition, HarperCollins, San Francisco, 1990)
In speaking of this passage in Origen, Vielhauer and Stricker state,
“This Jewish Christianity however contains syncretistic-gnostic elements. The account of the carrying away of Jesus shows a strong mythological trait, the Holy Ghost being designated the mother of Jesus…the Coptic Cyril fragment belongs to the Gospel of the Hebrews, then the Holy Spirit is to be identified with the ‘mighty power in heaven’ and Mary to be understood as the incarnation of the heavenly power. Not merely for Jesus but also for his mother the pre-existence and incarnation myth may have been assumed. That the mighty power in heaven was called Michael is not surprising, in view of his importance in Egyptian magical texts and in the Pistis Sophia [a Gnostic text] and in the last analysis is no decisive objection to the identification of the ‘mighty power’ with the Holy Spirit. In the Coptic Epistle of James of the Cod. Jung, Jesus describes himself as ‘son of the Holy Spirit.’”12
The passage above is quoted by Origen twice and Jerome three times. One of Jerome’s quotes comes in his commentary on Isaiah. In this quote, Jerome mentions the Gospel of the Hebrews, gives this exact quote Origen gave, and, like Origen, attempts to explain its teaching symbolically.
Jerome – a Quote from the Gospel of the Hebrews Reflecting a Gnostic view of the Holy Spirit
Jerome, Commentary on Isaiah, 11. 9
“In the Gospel of the Hebrews that the Nazarenes read it says, ‘Just now my mother, the Holy Spirit, took me. Now no one should be offended by this, because ‘spirit’ in Hebrew is feminine, while in our language [Latin] it is masculine and in Greek it is neuter. In divinity, however, there is no gender.’”
This quote demonstrates that Origen (c.185–254 AD) and Jerome (c.342-.420 AD) both used the same Gospel of the Hebrews which contained Gnostic doctrine. In fact, in the passage below, Jerome himself says that Origen used the Gospel of the Hebrews which he was quoting.
Jerome, Illustrious Men 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour…”
Jerome mentions another addition to the text of Matthew’s gospel where the Holy Spirit is described as the “mother” of Jesus.
Jerome, Commentary on Isaiah, 4 (on Isa. 11:2)
“According to the Gospel written in the Hebrew speech, which the Nazareans read, the whole fount of the Holy Spirit shall descend upon him ... Further in the Gospel which we have just mentioned we find the following written: ‘And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him: ‘My Son, in all the prophets was I waiting for thee that thou shouldest come and I might rest in thee. For thou art my rest; thou art my first-begotten Son that reignest for ever.’” (Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 177)
Leonard Swidler, writes in his book, Biblical Affirmations of Women, concerning this reference to the Holy Spirit as mother,
“Another motherly image of the Holy Spirit is found in the apocryphal Gospel to the Hebrews, written around 150AD, ‘And it came to pass when the Lord [Jesus at his baptism in the Jordan River] came up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him, ‘My son…thou art my first-begotten Son that reignest for ever.’ If there be any doubt that the Holy Spirit was depicted in the Gospel of the Hebrews as Jesus’ mother, the following quotation will lay it to rest. ‘Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away onto the great mountain Tabor.’”13
3. The Gospel of the Hebrews reflected a Jewish emphasis.
Epiphanius indicates that the Ebionites mutilated the Hebrew Gospel of Matthew to reflect their Jewish emphasis.
1) The Ebionites changed the order in Matthew’s Gospel giving prominence to the Pharisees, an important sect of leaders in Israel.
Epiphanius quotes a passage where the order of the text has been changed to give more prominence to the Pharisees, a very important sect of leaders in Israel.
Matthew’s Greek Gospel text reads, “In those days John the Baptist came preaching in the wilderness of Judea and saying, ‘Repent, for the kingdom of heaven is at hand…And the same John had his garment of camel's hair and a leather belt around his waist and his food was locusts and wild honey. Then, Jerusalem went out to him, and all Judea and all the region around the Jordan. And they were being baptized by him in the Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, ‘Oh generation of vipers, who has warned you to flee from the wrath to come?’”
Epiphanius quotes the parallel passage in the Gospel of the Hebrews as follows:
Epiphanius 30.13.4
“And ‘John came baptizing, and there went out unto him Pharisees and they were baptised, and all Jerusalem.’ And John had a garment of camel's hair and a girdle of skin about his loins, and his meat, it says, was wild honey, whose taste was the taste of manna, as a cake in oil.”
In Matthew’s Greek text, the Pharisees are mentioned after all the people in the area and in the context of a rebuke. In the Gospel of the Hebrews the Pharisees are mentioned first demonstrating their desire to be baptized before all the people.
Johann Michaelis explains this Jewish perspective on the prominence of the Pharisees,
“Here the Pharisees are mentioned first, and then the inhabitants of Jerusalem in general, as if the Pharisees had set the example: whereas in our Gospels the Pharisees are mentioned last, which shows that they only followed the multitude. If Epiphanius has adhered closely to his original, this inversion in the Gospel of the Ebionites may have been owing to their respect for the Pharisees.”14
Jerome – a Quote from the Gospel of the Hebrews Giving James, a greatly admired Jewish-Christian Leader, Prominence
Jerome mentions a story added to the text of Matthew’s Gospel that gives prominence to James, the brother of the Lord, a highly esteemed leader by Jewish-Christians.
Jerome Lives Illustrious Men, 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, ‘but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)’ and again, a little later, it says ‘Bring a table and bread,’ said the Lord.’ And immediately it is added, ‘He brought bread and blessed and brake and gave to James the Just and said to him, ‘my brother eat thy bread, for the son of man is risen from among those that sleep.’”
Grant, Freedman, and Scheodel, point out the Jewish emphasis in this story,
“And the concern of this gospel for Jewish Christian tradition and authority is reflected in its story of the resurrection. Here it is James, the Lord’s brother who is the earliest witness - not Peter. In this story, the author of Hebrews has managed to include several highly biased notions. First, he has made James the Just (a second century title for the Lord’s brother) a guest at the Lord’s Supper. Second, he has made James take an oath there like that which Jesus himself took. Third, he has introduced ‘the high priest’s slave’ (Jn.18:10) into the resurrection story, though his reason for doing so is not clear. Fourth, Jesus appears in a Eucharistic setting strongly reminiscent of Luke 24:30, though James, not Cleopas and another is the witness to it. In general, the sole purpose of this story is to strengthen the claims of the Church of Jerusalem at the expense of the gentile Christians.”15
Klauck adds his comments to this theme of the importance of James,
“These two logia form a good introduction to a narrative in which James, the Lord's brother (not the Apostle James from the circle of the twelve), plays a key role alongside Jesus. The scene takes place after Easter, but also refers back to the pre-Easter situation of the Last Supper…The central concern of the text is to elaborate 1 Cor.15:7 by attributing the first appearance of the risen Lord to his brother James, thus legitimating him as head of the post-Easter community. James was the great hero of Jewish Christianity, where he was called "the just" (as in this text). So popular was this tradition among Jewish Christians that we have six attestations of it…The narrative retrospect intends to assert that James, the Lord's brother, was present at the last supper where he drank from the chalice of the Lord…James takes a vow, analogous to Jesus' vow at Mk.14:24, not to read again unless Jesus rises from the dead. Here too, an apologetic argument can be discerned: if James - the just man - deviates from his vow, the only reason can be that the resurrection has indeed taken place and the risen Lord has encouraged his brother to resume eating.”16
Vielhauer and Strecker also bring out the significance of this emphasis on James,
“The Jewish-Christian character of the Gospel of the Hebrews is indicated not merely by the title but above all by the emphasis on James the brother of the Lord, who according to the reports of the NT (Gal. 2; Acts 15; 21:18f.) and of Hegesippus (Eusebius, H.E. 1123.4-18) was the champion of a strict Jewish Christianity and leader of the early Jerusalem Church. Since contrary to the historical facts he is distinguished as a participant of Jesus' last supper and as the first witness and consequently the most important guarantor of the resurrection, it is clear that for the Gospel of the Hebrews he is the highest authority in the circle of Jesus' acquaintances. This trait also has a striking parallel in the Coptic Gospel of Thomas.”17
The Gospel of Thomas, another Gnostic-Jewish “gospel” also gives prominence to James.
Gospel of Thomas 12
“The disciples said to Jesus, ‘We know that you will depart from us. Who is to be our leader?’ Jesus said to them, ‘Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being.’” (Quote from The Nag Hammadi Library, James M. Robinson, ed., The Nag Hammadi Library, Revised Edition, HarperCollins, San Francisco, 1990.)
The Errors in the Gospel of the Hebrews
The Gospel of the Hebrews has two major errors in it, which are not in Matthew’s Gospel or the other New Testament Gospels.
1. A Historical Error Concerning the Time of John the Baptist’s Ministry
The Gospel of the Hebrews states that John the Baptist began his ministry at the time of King Herod of Judea who actually was king at the birth of Christ some thirty years earlier not during the time of John the Baptist’s ministry. This demonstrates that the Gospel of the Hebrews must have been written by an author(s) far removed from the actual time of the events. A contemporary author to the events would never have made such a serious historical mistake.
The following passage from the Gospel of Hebrews which Epiphanius quotes contains this historical error which is not in Matthew’s Greek Gospel.
Epiphanius 30.13.6
“But their Gospel begins: ‘It came to pass in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan, and he was said to be of the lineage of Aaron the priest, the son of Zacharias and Elisabeth; and all went out to him.’”
Johann Michaelis points out this historical error,
“This strange historical blunder, which makes John the Baptist preach in the time of Herod king of Judaea, who had been dead nearly thirty years, when John began to preach, is a very sufficient proof that St. Matthew was not the author of this passage: for no man who was a contemporary with John could have imagined that Herod was then king of Judaea.”18
This demonstrates that the author(s) of Gospel of the Hebrews was far removed from the time of the actual events of Jesus and the apostles.
2. A Chronological Error Concerning the Calling of Matthew by Jesus
The Gospel of the Hebrews states that Matthew appeared with Jesus before he was called as an apostle by Jesus as he is in the other gospels.
This chronological error appears in the following passage from the Gospel of the Hebrews given by Epiphanius.
Epiphanius 30.13.2-3
“Now in what they call a Gospel according to Matthew, though it is not entirely complete, but is corrupt and mutilated - and they call this thing ‘Hebrew’! - the following passage occurs, ‘There was a certain man named Jesus, and he was about thirty years of age, who chose us. And coming to Capernaum, he entered the house of Simon surnamed Peter, and opened his mouth and said, ‘Passing by the Sea of Tiberias I chose John and James, the sons of Zebedee, and Simon and Andrew and [Philip and Bartholomew, James the son of Alphaeus, and Thomas], Thaddeus, Simon the Zealot, and Judas Iscariot. Thee likewise Matthew, seated at the receipt of custom, did I call, and thou dist follow me. I will, then. That ye be twelve apostles as a testimony to Israel.’”
Johann Michaelis comments on this error,
“This history is not the same as that which is given Matt. 8:14 where it is related that Jesus went into the house of Peter, but no mention is made of any speech to the Apostles. It is one of the additions to this Gospel, and might possibly be true, if St. Matthew's name had not been mentioned, who was not called to be an apostle, till after this visit in the house of Peter.”19
3. An Error of Contradiction Concerning James the Just and the Last Supper
Jerome, as seen in an earlier point, quotes a passage from the Gospel of the Hebrews, which portrays James the Just, the brother of the Lord, at the Last Supper. However, Matthew and the other gospels clearly indicate that only the twelve were at the Last Supper and James the brother of the Lord, was not one of the twelve. This contradicts what the canonical gospels clearly state, including Greek Matthew. It was inserted to give James, the brother of the Lord, greater prominence. It also demonstrates that the Gospel of the Hebrews was written in the second century since the title “James the Just” was not used until then.
Jerome Lives Illustrious Men, 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, ‘but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)’ and again, a little later, it says ‘Bring a table and bread,’ said the Lord.’ And immediately it is added, ‘He brought bread and blessed and brake and gave to James the Just and said to him, ‘my brother eat thy bread, for the son of man is risen from among those that sleep.’”
Grant, Freedman, and Scheodel, point out this error,
“In this story, the author of Hebrews has managed to include several highly biased notions. First, he has made James the Just (a second century title for the Lord’s brother) a guest at the Lord’s Supper.”20
The Language of the Gospel of the Hebrews
1. Epiphanius indicates that the Gospel of the Hebrews used by the Ebionites was in the Hebrew (Aramaic) language.
Epiphanius 30.3.7
“They too accept the Gospel according to Matthew. Like the Cerinthians and Merinthians, they too use it alone. They call it, ‘According to the Hebrews,’ and it is true to say that only Matthew put the setting forth and the preaching of the Gospel into the New Testament in the Hebrew language and alphabet.”
The statement about Matthew’s writing in Hebrew implies that the Gospel of Matthew which the Ebionites called “According to the Hebrews” was written in Hebrew (Aramaic).
2. Jerome said that the Gospel of the Hebrews which was read by the Nazareans and Ebionites was in Hebrew which he had translated into Greek and Latin.
1) In his Dialogue Against Pelagius, Jerome stated that the Gospel according to the Hebrews was written in the Chaldean and Syriac language, but written in Hebrew letters.
The Aramaic language (Syro-Chaldaic) could be written in either Aramaic letters or Hebrew letters.
Jerome Dialogue against Pelagius, 3.2
“In the Gospel according to the Hebrews, which is written in the Chaldee and Syriac language, but in Hebrew characters, and is used by the Nazarenes to this day…”
2) In his commentary on Matthew, Jerome stated that he translated the Gospel according to the Hebrews into Greek and Latin from the Hebrew (Aramaic).
Jerome On Matt. 12.13
“In the Gospel which the Nazarenes and Ebionites use (which I have lately translated into Greek from the Hebrew, and which is called by many (or most) people the original of Matthew)…”
(Quote from M.R. James, The Apocryphal New Testament, The Apocryphile Press, 2004, 4-5)
3) In his commentary on Matthew, Jerome also demonstrates that the Gospel of the Hebrews was written in Hebrew (Aramaic) by giving a Hebrew word (mahar) that occurs in its text.
The Greek Matthew had “epiousion” for which Jerome translates “essential to existence.” However, the Gospel of the Hebrews had the Hebrew word “mahar” which means “of tomorrow.”
Jerome Commentary on Matthew 6:11
In the so-called Gospel according to the Hebrews instead of ‘essential to existence’ I found ‘mahar’ which means ‘of tomorrow’ so that the sense is: ‘Our bread of tomorrow - that is, of the future - give us this day.’"
(Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 160)
The Date of the Gospel of the Hebrews
The Gospel of the Hebrews was most likely written in the middle to late second century. The earliest references to the Gospel of the Hebrews come from the latter part of the second century. There is no mention of it before that time.
Ron Cameron summarizes the evidence for the dating the Gospel of the Hebrews when he writes,
“Hegesippus (late in the second century) and Eusebius (early in the fourth century) attest to the existence of this gospel, but do not quote from it. Fragments are preserved in the writings of Clement of Alexandria (late in the second century), Origen (early in the third century), and Cyril (Bishop of Jerusalem, ca. 350 C.E.). Jerome (ca. 400 C.E.) also preserves several fragments, all of which he probably reproduced from the writings of Origen.”21
1. The first mention of the Gospel of the Hebrews does not come before the late second century.
Eusebius states that Hegesippus who wrote c.185 AD quoted from the Gospel of the Hebrews.
Eusebius Church History 4.22
“He [Hegisippus] wrote much else, some of which I have already quoted, and cites the Gospel of the Hebrews, the Syriac Gospel, and especially works of Hebrew language and oral tradition, showing that he was a Hebrew convert.” (Quote from Eusebius, Church History, tr. Paul L. Maier, Kregel Publications, 1999, 158)
Clement of Alexandria (c.150AD-215AD) quotes from the Gospel of the Hebrews.
Clement of Alexandria, Stromata 2.9
“So also in the Gospel to the Hebrews it is written, ‘He that wonders shall reign, and he that has reigned shall rest.’”
2. The Ebionites whom Epiphanius says mutilated the Gospel of Matthew and called it the Gospel According to the Hebrews emerged in the late second century as a heretical group.
Epiphanius indicated that the Ebionites forged and mutilated the Gospel of Matthew (as seen earlier) and called it the Gospel of the Hebrews. This coincides with the first mention of the Ebionites which was by Irenaeus in the late second century.
Irenaeus, who wrote in the latter part of the second century, is the first writer to mention the Ebionites. Their origin coincides in time with the origin of the Gospel of the Hebrews, which is consistent with the proposition that the Ebionites created the Gospel of the Hebrews.
Irenaeus, however, does not mention the Gospel of the Hebrews when he refers to the Ebionites. He says that they used the Gospel of Matthew.
Irenaeus 1.26.2
“Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God.”
Irenaeus 3.11.7
“For the Ebionites, who use Matthew’s Gospel are confuted out of this very same, making false suppositions with regard to the Lord.”
This is evidence of Epiphanius’ assertion that the Ebionites mutilated the Gospel of Matthew and referred to it as the Gospel According to the Hebrews.
Epiphanius tells us of two major groups claiming a “Jewish-Christian” gospel, the Nazareans and the Ebionites. The Nazareans were not Gnostic. They tried to combine the Jewish law with the Christian gospel. The Ebionites were a far more radical group that came out of the Nazareans. They combined the Jewish law, the Christian gospel, and Gnosticism.
Epiphanius 30.1.1
“Following these [Nazareans] and holding the same views, Ebion, the Ebionites founder, emerged in his turn - a monstrosity with many shapes, who practically formed the snake-like shape of the mythical many headed hydra in himself. He was of the Nazorean's school, but preached and taught differently from them.”
Epiphanius 30.2.1
For Ebion was contemporary with the Nazoraeans, since he was their ally, was derived from them.
The Ebionites and Nazareans most likely originally used the Hebrew Gospel of Matthew earlier in their history around middle of the second century, then the Ebionites began changing it to coincide with their Jewish Gnostic views. Irenaeus who had not seen their Gospel assumed that the Ebionites used the pure form of the Gospel of Matthew because this is what they originally did. Even after they had corrupted it, they still claimed it was the Gospel of Matthew, which they also referred to as the Gospel of the Hebrews. Irenaeus lived as the Gospel of the Hebrews first emerged and was probably not familiar with it. Eventually, by the time of Jerome, the Nazareans had adopted the Gospel of the Hebrews as well.
Philip Schaff explains why Irenaeus may not have mentioned the use of the Gospel of the Hebrews by the Ebionites and how that fits into the history of the Gospel of the Hebrews when he writes,
“Eusebius is the first to tell us that the Ebionites used the Gospel according to the Hebrews. Irenaeus says that they used the Gospel of Matthew, and the fact that he mentions no difference between it and the canonical Matthew shows that, so far as he knew, they were the same. But according to Eusebius, Jerome, and Epiphanius the Gospel according to the Hebrews was used by the Ebionites, and…this Gospel cannot have been identical with the canonical Matthew. Either, therefore, the Gospel used by the Ebionites in the time of Irenaeus, and called by him simply the Gospel of Matthew, was something different from the canonical Matthew, or else the Ebionites had given up the Gospel of Matthew for another and a different gospel...
The former is much more probable, and the difficulty may be most simply explained by supposing that the Gospel according to the Hebrews is identical with the so-called Hebrew Gospel of Matthew, or at least that it passed among the earliest Jewish Christians under Matthew’s name, and that Irenaeus, who was not personally acquainted with the sect, simply hearing that they used a Gospel of Matthew, naturally supposed it to be identical with the canonical Gospel. In the time of Jerome a Hebrew “Gospel according to the Hebrews” was used by the “Nazarenes and Ebionites” as the Gospel of Matthew. Jerome refrains from expressing his own judgment as to its authorship, but that he did not consider it in its existing form identical with the Hebrew Gospel of Matthew is clear from his words in de vir. ill. [Illustrious Men] chap. 3, taken in connection with the fact that he himself translated it into Greek and Latin, as he states in chap. 2...
But none of these facts militate against the assumption that the Gospel of the Hebrews in its original form was identical with the Hebrew Gospel of Matthew, or at least passed originally under this name among Jewish Christians…Moreover, it is quite conceivable that, in the course of time, the original Gospel according to the Hebrews underwent alterations, especially since it was in the hands of a sect which was growing constantly more heretical, and that, therefore, its resemblance to the canonical Matthew may have been even less in the time of Eusebius and Jerome than at the beginning.”22
3. Epiphanius quotes a passage from the Gospel of the Hebrews that has incorporated parts of the synoptic gospels which evidences a date well into the second century.
Epiphanius 30.13.7
“And after saying a number of things, it adds, ‘When the people had been baptized, Jesus came also and was baptized by John. And as he came up out of the water, the heavens were opened, and he saw the Holy Spirit in the form of a dove which descended and entered into him. And (there came) a voice saying, ‘Thou art my beloved Son, in thee I am well pleased.’ And again: ‘This day have I begotten thee.’ And straightway a great light shone round about the place. ‘Seeing this,’ it says, John said unto him, ‘Who art thou, Lord?’ And again (there came) a voice from heaven, ‘This is my beloved Son in whom I am well pleased.’”
This passage from the Gospel of the Hebrews seeks to harmonize the different words of the voice coming from heaven in the synoptic gospels.
Matt.3:17 says,
“And a voice came from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’”
Mk.1:11 and Lu.3:22 says,
“And a voice came from heaven, which said, ‘Thou art my beloved Son; in thee I am well pleased.’”
4. Jerome mentions a passage that calls James, the brother of the Lord, “the Just” which is a second century title for James.
The use of this title demonstrates that the Gospel of the Hebrews had to have been written after the use of this title became popular. Therefore, the Gospel of the Hebrews was written in the second century or beyond.
Jerome Lives Illustrious Men, 2
“The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, ‘but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)’ and again, a little later, it says ‘Bring a table and bread,’ said the Lord.’ And immediately it is added, ‘He brought bread and blessed and brake and gave to James the Just and said to him, ‘my brother eat thy bread, for the son of man is risen from among those that sleep.’”
Grant, Freedman, and Scheodel, shares the age of this epithet,
“In this story, the author of Hebrews has managed to include several highly biased notions. First, he has made James the Just (a second century title for the Lord’s brother) a guest at the Lord’s Supper.”23
Orthodox Christians’ Views of the Gospel of the Hebrews
1. The Gospel of the Hebrews was not perceived as a heretical work at the time of Clement, Origen and Eusebius.
Clement and Origen quote the Gospel of the Hebrews to support their points as seen in the quotes above, but they do not give it the same authority or credibility as the canonical gospels. However, they do not call it heretical either.
In regard to Origen’s view of the Gospel of the Hebrews, Johann Michaelis writes,
“It is more certain that Origen was acquainted with this Gospel, for he has sometimes quoted it in his Commentary on St. Matthew: but he did not receive it as the genuine work of an Apostle.”24
2. Eusebius says that the Gospel of the Hebrews was considered part of the disputed books, but Hebrew Christians used it.
Eusebius 3.25.3-5
“At this point it may be appropriate to list the New Testament writings already referred to. The holy quartet of the Gospels are first, followed by the Acts of the Apostles. Next are Paul's epistles, 1 John, and 1 Peter. The Revelation of John may be added, the arguments regarding which I shall discuss at the proper time. These are the recognized books. Those that are disputed yet known to most are the epistles called James, Jude, 2 Peter, and the so-named 2 and 3 John, the work of the Evangelist or of someone else with the same name.
Among the spurious books are the Acts of Paul, the Shepherd [of Hermas], the Revelation of Peter, the alleged epistle of Barnabas, the so-called Teachings of the Apostles [Didache], as well as the Revelation of John, if appropriate here: some reject it, others accept it, as stated before. In addition, some have included the Gospel of the Hebrews in the list, for which those Hebrews who have accepted Christ have a special fondness. These would all be classified with the disputed books, those not canonical yet familiar to most church writers, which I have listed separately in order to distinguish them from those writings that are true, genuine, and accepted in the tradition of the church.
Writings published by heretics under the names of the apostles, such as the Gospels of Peter, Thomas, Matthias, and others, or the Acts of Andrew, John, and other apostles have never been cited by any in the succession of church writers. The type of phraseology used contrasts with apostolic style, and the opinions and thrusts of their contents are so dissonant from true orthodoxy that they show themselves to be forgeries of heretics. Accordingly, they ought not be reckoned even among the spurious books but discarded as impious and absurd.”
(Quote from Eusebius, Church History, Trans. Paul Maier, Kregel Publications, Grand Rapids, MI, 1999, 115)
Notice that Eusebius does not classify the Gospel of the Hebrews under the heretics’ writings such as the Gospels of Peter or Thomas. He classifies it as part of the disputed books.
3. Epiphanius says that the Gospel of the Hebrews was heretical, a corrupted and mutilated version of the Gospel of Matthew.
Epiphanius, in his Panarion, called the Gospel of the Hebrews a forged and mutilated Gospel of Matthew, thus heretical. He gave evidence of its heretical nature by sharing passages taken from the Gospel of the Hebrews. Some of these passages have been already seen in the section of this article detailing the Gnostic teachings of the gospel.
Epiphanius 30.13.2
“In the Gospel that is in general use amongst them, which is called according to Matthew, which however is not whole (and) complete but forged and mutilated - they call it the Hebrew Gospel - it is reported…”
(Quote from New Testament Apocrypha, Vol. 1 Gospels and Related Writings, Ed. Wilhelm Schneemelcher, Trans. R. McL. Wilson, Westminster John Knox Press 1990, 170)
4. Jerome quotes from the Gospel of the Hebrews and says it is thought to be the Hebrew Gospel of Matthew, but he never uses it in an authoritative way.
Jerome never used the Gospel of the Hebrews in his interpretation of the Gospel of Matthew and never chose one of its texts as a superior reading over the Greek Matthew.
When Jerome found two different readings between the Gospel of the Hebrews in Hebrew and the Gospel of Matthew in Greek, he did not use the reading from the Gospel of the Hebrews although he mentioned it.
In the Greek Gospel of Matthew, the text in a sentence in the Lord’s prayer which says, “Give us this day our daily bread,” the Greek word translated “daily” is “epiousion.” The Gospel of the Hebrews had the Hebrew word “mahar” which means “of tomorrow.” Jerome chose the Greek Gospel reading in translating his Latin text.
Johann Michaelis mentions this choice by Jerome,
“Jerome used the reading from the Greek Matthew over the reading from the Gospel of the Hebrews in regards to epiousion.”25
Michaelis gives another example of Jerome not using the Gospel of the Hebrews to settle translation issues, “This answer applies with still greater force to another example quoted by Mill from Matthew 24:36. ‘But of that day and hour knoweth no man, no not the angels of heaven, but my Father only.’ On this passage Jerome observes, that in some copies the words, 'nor the Son,' were added: but he does not appeal to the Hebrew Gospel to determine whether they were genuine. Now suppose he had found these words in the Hebrew Gospel, the question to be asked is: ought he, as a critic, to have used this as an argument in favour of their authenticity? Certainly not. For since many of the Nazarenes denied the divinity of Christ, and this very reading has been used as an argument against the divinity, Jerome must necessarily have suspected that it was one of the many additions, which had been made to the Hebrew Gospel.”26
Michaelis shows by these two examples, that although Jerome seems to give some credibility to the Gospel of the Hebrews, he never gave it the same authenticity and authority of the Greek Gospel of Matthew.
The Lack of Consensus
This lack of consensus of the orthodox church regarding the Gospel of the Hebrews may have been due to the following reasons:
1) The language of Hebrew (Aramaic) in which it was written was not well known in the Mediterranean world and therefore it would only be read by a small group of Hebrew Christians. Many church leaders did not have an opinion about it because they never read it.
2) Its Gnostic parts are spread throughout the book and are given in a far more subtle form than the more obvious Gnostic Gospels such as the Gospel of Peter or Judas. Origen and Jerome tried to interpret its Gnostic statements to align with orthodox Christian doctrine.
3) The Nazareans and Ebionites were not as well-known in Irenaeus’ and Eusebius’ time as they were in the time of Epiphanius and Jerome. Many Christian leaders in the second century such as Irenaeus may have taken the Ebionites at their word, that they were using the Gospel of Matthew in Hebrew and not realized it had been changed.
4) It is only when the Ebionites became more and more radical in their Gnostic beliefs and a Christian leader such as Epiphanius investigated them and their Gospel of the Hebrews that its true nature became known. Then it was condemned as heretical.
For more scholarly support for the concept of the Gospel of the Hebrews as a severely corrupted version of the original Hebrew Gospel of Matthew, please see The Disappearance of Matthew's Hebrew Gospel.
(Gospel of Mark)

Ephraem: I have chosen you before the world was.
(Gospel of Mark)

Berlin papyrus 11710: Jesus to Nathaniel: Walk in the sun!
(Gospel of Mark)

"But ye seek ye from little to increase and from greater to be less." In the Curetonian Syriac the latter clause runs: "and not from greater to be less." The new saying is noteworthy but obscure. A third passage
(9) of less value but still of interest is an insertion in the longer ending of Mark, between 16:14 and 16:15, which was referred to by Jerome as present in codices in his day but has now been met with in Greek for the first time in the above-mentioned Freer MS. (For facsimile see American Journal of Archaeology, 1908.) In reply to a complaint of the disciples about the opposition of Satan and their request:
"Therefore reveal thy righteousness even now," Jesus is reported to have said: "The limit of the years of the authority of Satan is fulfilled, but other dreadful things are approaching, and in behalf of those who had sinned was I delivered unto death in order that they might return to the truth and might sin no longer, that they might inherit the spiritual and incorruptible glory of righteousness in heaven." This alleged utterance of the risen Lord is most probably of secondary character (compare Gregory, Das Freer Logion; Swete, Two New Gospel Fragments).
(Gospel of Mark)

Luke 6:4, variant reading from Codex D: On the Sabbath Jesus saw a man working, and he said to him, "Man! If you know what you are doing, you are blessed! But if you don't know what you are doing, you are a law-breaker and cursed!"
(Gospel of Luke)

In Codex D of Luke 6:4: "On the same day, seeing one working on the Sabbath, he said to him: Man, if thou knowest what thou doest, blessed art thou; but if thou knowest not, thou art accursed and a transgressor of the Law."
(Gospel of Luke)

In the Oxyrhynchus Logia: The first Logion is part of Luke 6:42; of the fourth, only the word "poverty" is left; the eighth, too, is badly mutilated. The text of the other Logia is in a more satisfactory condition.
Second Logion: "Jesus saith, Except you fast to the world, you shall in no wise find the kingdom of God."
(Gospel of Luke)

Third Logion: "Jesus saith, I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieved over the sons of men, because they are blind in their heart, and see not."
(Gospel of Luke)

Sixth Logion: "Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."
(Gospel of Luke)

Seventh Logion: "Jesus saith, A city built upon the top of a hill and stablished can neither fall nor be hid."
(Gospel of Luke)

2. . . . before he does wrong makes all manner of subtle excuse. But give heed lest ye also suffer the same things as they; for the evildoers among men receive their reward not among the living only, but also await punishment and much torment. And He took them and brought them into the very place of purification, and was walking in the temple. And a certain Pharisee, a chief priest, whose name was Levi ( ?), met them and said to the Saviour: " Who gave thee leave to walk in this place of purification and to see these holy vessels, when thou hast not washed nor yet have thy disciples bathed their feet? But defiled thou hast walked in this temple, which is a pure place, wherein no other man walks except he has washed himself and changed his garments, neither does he venture to see these holy vessels." And the Saviour straightway stood still with his disciples and answered him : "Art thou then, being here in the temple, clean ? " He saith unto him : " I am clean ; for I washed in the pool of David, and having descended by one staircase I ascended by another, and I put on white and clean garments, and then I came and looked upon these holy vessels." The Saviour answered and said unto him: "Woe ye blind, who see not. Thou hast washed in these running waters wherein dogs and swine have been cast night and day, and hast cleansed and wiped the outside skin which also the harlots and flute-girls anoint and wash and wipe and beautify for the lust of men; but within they are full of scorpions and all wickedness. But I and my disciples, who thou sayest have not bathed, have been dipped in the' waters of eternal life which come from . . . But woe unto thee. . . .
(Gospel of Luke)

2. Jesus says "Except ye fast (to or from) the world, ye shall in no wise find the Kingdom of God, and except ye sabbatize the Sabbath, ye shall not see the Father."
The phrase to " fast from the world " is also found in Clem. Alex., Stromata III, 15, 99. "To sabbatize the Sabbath " is to keep the true Sabbath, is to cease from sin. Of many possible patristic illustrations of spiritual Sabbath-keeping, cf. Justin Martyr, DiaL c. Trypho 12:
(Gospel of Luke)

5. Jesus says : " A prophet is not acceptable in his own country, neither does a physician work cures upon them that know him."
(Gospel of Luke)

6. Jesus says : " A city built on the top of a high hill and established can neither fall nor be hid."
(Gospel of Luke)

1. It is written concerning me: " Blessed are they that see me and believe; and three times blessed are they that have not seen me and believe."
Abgari, Epistula, c. 2 (p. 281, ed. Lip-sius), see also Doctrine of Addai, p. 4, and Eusebius, Hist. Eccles. I, 13, 10.
(Gospel of Luke)

2. For thus did he command me, saying : " Behold I send thee like a sheep in the midst of wolves, but fear them not." And again he said to us : " That through many tribulations must ye enter into the Kingdom of God."
Prochorus, Acts of John (ed. Zahn), p.
(Gospel of Luke)

9. As also the Lord said in the Gospel : " If anyone shall leave all things for My name's sake, at the second coming he shall inherit everlasting life."
Agathangelus (ed. Lagarde, p. 34, 81).
(Gospel of Luke)

10. And it is written : " Ask great things and the small ones will be added to you. Ask heavenly things and the earthly will be added."
Ambrose, Epist. I, 36 ad, Horont., c. 3.
(Gospel of Luke)

12. The word of Christ, which he spake to us: " Accept not anything from any man, and possess not anything in this world."
Ancient Syriac Documents (ed. Cureton and Wright), p. 20; see also No. 8.
(Gospel of Luke)

14. And when His disciples asked the Lord, why they only asked for this only that they said
unto Him : " Increase our faith." The Lord said to them : " If you have faith, a mountain will also move from you." And He says to them : " You shall not doubt and sink in the world like Simon, who, when he doubted, was on the point of sinking."
Aphraates, Homilies (transl. by Bert)
(Gospel of Luke)

15. As it is written. . . . Our Lord said: "Pray and become not tired."
Aphraates, Homil. IV, 66.
(Gospel of Luke)

17. And our Saviour says to them: " Ye are children of Cain and not children of Abraham."
Aphraates, ibid., p. 278.
(Diatessaron)

18. For it is written: "The good must surely come, and blessed is he by whom it comes; and the bad must surely come; but woe to him, through whom it comes/'
Aphraates, ibid., p. 70.
(Gospel of Luke)

19. He told us beforehand, when He taught " The weak shall be saved through the strong."
Apostolic Church Ordinances 26
(Gospel of Luke)

20. As it is written : " The Lord knoweth them that are His, both those that are near and those that are far off."
Apost. Constitutions II, 54.
(Gospel of Luke)

21. The Lord when reproaching Jerusalem said. "Sodom is justified of thee."
Apost. Constitut. II, 60; comp. also Origen, in Jerem. HomiL, VIII, 7, and in Matt. Comment. 76. In the latter passage, which is only extant in Latin it is quoted as a word of Ezekiel. ” There seems to be no doubt that the application is to Jerusalem of Matt. X, 15, and XI,
" It shall be more tolerable for the land of Sodom in the day of judgment than for thee." Had Sodom heard the words and seen the deeds of Jesus, " there would have been no need for the stern surgery which cauterized the Plain of the Cities, and Sodom might have been still standing."
(Gospel of Luke)

22. Since even the Lord says " the giver was happier than the receiver." And it is again said by Him : " Woe to those that have, and receive in hypocrisy, or who are able to support themselves, yet will receive of others ; for both of them shall give an account to the Lord Grod in the day of judgment."
Apost. Constitut. IV, 3;
(Gospel of Luke)

24. These are they concerning whom the Lord bitterly and severely stated that there are false
Christs and false teachers, who have blasphemed the spirit of grace, and done despite to the gift they had from him, after the grace, to whom forgiveness shall not be granted, neither in this world nor in that which is to come.
Apost. Constitut. VI, 18.
(Gospel of Luke)

25. Then shall the wicked go to eternal damnation, but the righteous shall go unto life eternal inheriting those things which eye has not seen, nor ear heard, nor has entered into the heart of man, which God prepared for those that love him, and they shall rejoice in the Kingdom of God.
Apost. Constitut. VII, 32; see also
Clem. Alex., Protrept. X, 94.
(Gospel of Luke)

26. As often as ye eat this bread and drink this cup, ye show forth my death, until I come.
Apost. Constitut. VIII, 12. The same
(see Bunsen, Analecta Ante-Nicsena III, p. 117), we read : "For as often as ye eat this bread and drink this cup, ye show forth my death, and confess my resurrection and ascension until I come." See also the Liturgy of the Apostle James, the brother of the Lord in Fabricius Codex Apocryphus Novi Test. Ill, p. 127.
(Gospel of Luke)

27. For the Logos again says to us : " If anyone kiss a second time because it has given him pleasure (he sins); adding: Therefore the kiss (or rather the salutation) should be given with the greatest care, since if there be mixed with it the least defilement of thought, it excludes us from eternal life."
Athenagoras, Lcgatio 32.
(Gospel of Luke)

29. And the Lord says : " Behold, I make the last like the first."
Barnabas VI, 13.
(Gospel of Luke)

32. It is also written : " Let thine alms sweat in thy land until thou findest the just to whom
thou givest it."
Cassiodorus, Exposito in Ps, XL.
(Diatessaron)

33. On this account the Scripture announces to the believer : "The saints of the Lord shall inherit the glory of God and His power " which glory, O blessed one ? Tell me ! " Which eye has not seen, nor ear heard, nor has entered into the heart of man. And thqr shall rejoice over the Kingdom of their Lord in eternity. Amen."
Clem. Alex., Protrept. X, 94.
(Gospel of Luke)

34. " These are they that stretch the warps and weave nothing," says the Scripture.
Clem. Alex., Stromata I, 8, 41.
(Gospel of Luke)

35. " Thou seest," He says, " thy brother, thou seest thy God."
Clem. Alex., Stromata I, 19, 94; II,
(Gospel of Luke)

15, 71 ; the same we find in Tertullian de orat. 26, only that he reads "Lord " for "God."

26. For he says : " Ask the great things and the small ones shall be added unto you."
Clem. Alex., Stromata I, 24, 158.
(Gospel of Luke)

Eusebius in Psalm XVI, 2, quotes this as a word of the Saviour. In Stromata IV,
6, 34 Clement has : " Seek first the kingdom of the heavens and the righteousness, for these are great things; and the small and concerning the food, these shall be added to you." In a fuller form the saying is given by Ambrose (see above lo) and by Origen de orat. libelL II, 14,
16, also in his S electa in Psalm IV. And in against Celsus VII, 44, he says : " For he (i. e., the Christian) has learnt from Jesus to seek for nothing small or mean, that is sensible objects, but to ask only for what is great and truly divine."
(Gospel of Luke)

Jesus said: I am he concerning whom Moses prophesied, saying, “A prophet shall the Lord our God raise unto you of your brethren, like unto me: Hear him in all things; and whosoever will not hear that prophet shall die.”...
(Gospel of Luke)

… “The Lord said: I come to gather all nations and tongues.”
(Gospel of Luke)

Jesus said, “I am the gate of life; he who entereth through me, entereth into life.”
(Gospel of Luke)

Jesus said, “I am not come to send peace on earth, but a sword; and henceforth ye shall see father separated from son, son from father, husband from wife, and wife from husband, mother from daughter, and daughter from mother, brother from brother, father-in-law from daughter-in-law, friend from friend.”
(Gospel of Luke)

Jesus said, “Except ye fast to the world, ye shall in no wise find the kingdom of God; and except ye keep the Sabbath as a Sabbath, ye shall not see the Father.”
“On the same day, having seen one working on the Sabbath, he said to him: O man, if indeed thou knowest what thou doest, thou art blessed; but if thou knowest not, thou art cursed, and art a transgressor of the law.”
(Gospel of Luke)

Jesus said, “How long shall I be with you and speak with you? I am weary of this generation. They proved me, He said, ten times, but these, twenty times, and ten times ten.”
(Gospel of Luke)

Jesus said, “Excepting a very few saints and illustrious ones, men have thought to atone for their crimes with a few pieces of money.”
(Gospel of Luke)

Jesus said, “They who are with me have not understood me.”
(Gospel of Luke)

Jesus said to the apostles: I have chosen you before the world was made.”
(Gospel of Luke)

Jesus said: “There shall be with me, also, my twelve servants.”
(Gospel of Luke)

31
“The disciples thus spake unto Jesus: Thou art a key to every man, and the one who shutteth to every man.”
(Gospel of Luke)

Jesus said, “He that wondereth shall reign; and he that reigneth shall rest. Look with wonder at that which is before you.”
(Gospel of Luke)

Jesus said, “A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him.”
(Gospel of Luke)

Jesus said, “But where the pains are, thither hasteneth the physician.”
(Gospel of Luke)

37
Jesus said, “I came not to call the righteous, but sinners to repentance. For the heavenly Father desireth rather the repentance than the punishment of the sinner.”
(Gospel of Luke)

Jesus said, “For the Father willeth that to all should be given of His gifts.”
(Gospel of Luke)

Jesus said, “For those that are sick, I was sick, and for those that hunger, I suffered hunger, and for those that thirst, I suffered thirst.”
(Gospel of Luke)

Jesus said, “The weak through the strong shall be saved.”
(Gospel of Luke)

Jesus said, “Be saved, thou and thy soul.”
(Gospel of Luke)

Jesus said, “For my brethren and fellow-heirs are those who do the will of my Father. And call no man your father upon earth; for there are many masters upon earth, but in heaven is the Father from whom is all the family in heaven and earth.”
(Gospel of Luke)

Jesus said, “Our dwelling place is in heaven.”
(Gospel of Luke)

Jesus said, “For the fashion of this world passeth away.”
(Gospel of Luke)

Jesus said, “The world shall be built up through grace.”
(Gospel of Luke)

Jesus said, “Buy for yourselves, O children of Adam, through these transitory things, which are not yours, that which is yours, and which passeth not away.”
(Gospel of Luke)

Jesus said, “Why marvel ye at the signs? I give unto you a great inheritance, which the whole world hath not.”
(Gospel of Luke)

Jesus said, “It is thine, O man, to prove my words, as silver and money are proved among the exchangers. Care for those things which are necessary for the body, and be anxious about nothing further save virtue.”
(Gospel of Luke)

Jesus said, “Watch ye, praying without ceasing, to escape from affliction.”
(Gospel of Luke)

Jesus said, “Be ye watchful, circumspect, and well-instructed, since the ancient enemy goeth about attacking the servants of God.”
(Gospel of Luke)

Jesus said, “The tempter is the wicked one.”
(Gospel of Luke)

Jesus said, “Give no pretext to the evil one.”
(Gospel of Luke)

Jesus said, “If ye resist the devil, he will be conquered, and flee from you in disgrace.”
(Gospel of Luke)

Jesus said, “He that is lawless, let him be lawless still; and he that is righteous, let him be righteous still.”
(Gospel of Luke)

Jesus said, “Let my name be hallowed in your hearts.”
(Gospel of Luke)

Jesus said, “Let the Holy Spirit come upon us and cleanse us.”
(Gospel of Luke)

Jesus said, “Those who walk in the Spirit of God are the sons of God.”
(Gospel of Luke)

Jesus said, “Grieve not the Holy Spirit which is in you, and extinguish not the light which shineth within you.”
(Gospel of Luke)

Jesus said, “The spirit that dwelleth in us lusteth to envy; but He giveth more grace.”
(Gospel of Luke)

Jesus said, “God resisteth the proud, but giveth grace unto the humble.”
(Gospel of Luke)

Jesus said, “He that ploweth, should plow in hope; and he that thresheth in hope should be partaker of his hope.”
(Gospel of Luke)

Jesus said, “Cultivate faith and hope through which is begotten the love of God and of man, that gaineth everlasting life.”

Jesus said, “Charity covereth a multitude of sins. Love beareth all things, is long-suffering in all things.”
(Gospel of Luke)

Jesus said, “He to whom more is forgiven, loveth more; and he to whom less is forgiven, loveth little.”
(Gospel of Luke)

Jesus said, “Good things must needs come, but blessed is he through whom they come. Likewise, evil things also shall come, but woe to him through whom they come.”
(Gospel of Luke)

Jesus said, “Men must give an account of every good word which they shall not speak.”
(Gospel of Luke)

Jesus said, “No one shall be called good who mixeth evil with the good.”
(Gospel of Luke)

Jesus said, “He keepeth the good which he hath, and increaseth more and more.”

Jesus said, “Let thy works shine, and, behold, a man and his works are before His face. For, behold God and His works.”
(Gospel of Luke)

Jesus said, “Be ye angry, and sin not; let not the sun go down upon your wrath.”
(Gospel of Luke)

Jesus said, “Anger destroyeth even the prudent. Render not evil for evil, or railing for railing, or blow for blow, or cursing for cursing.”
(Gospel of Luke)

Jesus said, “Be ye joined unto the saints, because they that are joined unto them shall be sanctified.”
(Gospel of Luke)

Jesus said, “The just shall fall seven times and shall rise again.”
(Gospel of Luke)

Jesus said, “If the neighbour of an elect man sin, the elect man hath sinned. For had he conducted himself as the word prescribed, his neighbor also would have been filled with such reverence for the life he led as not to sin.”
(Diatessaron)

Jesus said, “Whatsoever brother liveth in the manner of the aliens, and alloweth things like unto their deeds, refrain from being in his company, which, unless thou doest, thou also wilt be a partaker with him.”

Jesus said, “Let thine alms sweat in thy hands, until thou know to whom thou shouldest give.”
(Gospel of Luke)

Jesus said, “Accept not anything from any man, and possess not anything in this world.”
(Gospel of Luke)

Jesus said, “Woe unto those who have, and in hypocrisy receive, or who, being themselves able to help, receive from others. For each one shall give an account to the Lord God at the day of judgment.”
(Gospel of Luke)

Jesus said, “Woe unto those who do anything through their own presumption, and not through God.”
(Gospel of Luke)

Jesus said, “Woe unto those who join together their offences as with a long rope.”
(Gospel of Luke)

Jesus said, “These are they that stretch the warps and weave nothing.”
(Gospel of Luke)

Jesus said, “Preserve ye the flesh, that ye may become partakers of the spirit. The flesh must be contended with, be evil entreated, and its unbridled lust in no way be yielded to; but the soul must be made to grow through faith and knowledge.”
(Gospel of Luke)

Jesus said, “If any one shall leave all things for my name’s sake, at the second coming he shall inherit everlasting life.”
(Gospel of Luke)

In the last days, there will be dissenting opinions and squabbles brought about by false teachers.
(Gospel of Luke)

Jesus said, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”
(Gospel of Luke)

Jesus said, “What I say unto one of you, I say unto all.”
(Gospel of Luke)

Jesus said, “Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal, to inherit those things which eye hath not seen, nor ear heard, nor have entered into the heart of man, such things as God hath prepared for them that love Him.”
(Gospel of Luke)

Jesus said, “Good things are prepared which the angels desire to look into.”
(Gospel of Luke)

Jesus said, “Often did I desire to hear one of these words, and I had not one to tell me.”
(Gospel of Luke)

Jesus said, “By way of reproach, he said to Jerusalem: Sodom is justified of thee.”
(Gospel of Luke)

Jesus said, “O Father, let their temple be desolate.”

Jesus said, “I will cleanse the house of my kingdom from every stumbling block.”
(Gospel of Luke)

Jesus and his disciples were walking along the bank of the Jordan river. Jesus quizzed his disciples, "Behold, a grain of wheat. When it is planted by nature, lying invisible beneath the earth, do we consider that time is well spent pondering its wealth?" And as they were pondering, perplexed by this strange question, Jesus knelt and sowed a handful of wheat on the bank, watering it. Immediately before their eyes, the wheat sprouted and grew to seed, to their amazement and great joy.
(Gospel of Luke)

He took his disciples to the place of purification, and he walked through the courts of the Temple of Jerusalem. Levi, a Pharisee, fell in with them and asked the Savior, "Who gave you and your followers permission to inspect this holy place and its holy utensils without having bathed and changed your clothing or even washing your feet? You are defiled, and have defiled this holy place and its utensils!" Not venturing to leave that place, the Savior spoke to Levi and said, "How is it with you, since you, too, are in the same Temple Court as we are? Are you then clean?" Levi said, "I am clean, because I washed in the pool of David by going down the one stair, through the water, and up the other stair, and I have put on clean, white clothing in the prescribed manner. Only after becoming clean have I ventured into this pure place and viewed its holy utensils." Then the Savior said to him, "Woe unto you unseeing blind man! So you have washed yourself in the water that was poured out from the same source where dogs and swine lie day after day. So you have scrubbed your skin to a chafe, just like prostitutes and erotic dancers do, making themselves up with rouge, oils, and perfumes in order to arouse men, looking so attractive, but being full of scorpions and vermin of every kind. You, who bathed with the swine, have dared to accused those who have been cleansed in the living water which falls from Heaven of being unclean? Woe to you and all like you!"
(Gospel of Luke)

Jesus said, “Pray ye, and faint not.”
(Gospel of Luke)

I came to redeem you from death and destruction. I will give you what you have not seen with your eyes, have not heard with your ears, have not grasped with your hands.
(Gospel of Luke)

Jesus stands among us; he winks at us secretly and says, "Repent, so that I may forgive you your sins".
(Gospel of Luke)

Jesus said, “Whoso reedeemeth souls from idols, he shall be great in my kingdom. Of the hire of an harlot hath she gathered them, and to the hire of an harlot shall they return; from filth it came, to the place of filth shall it go.”
(Gospel of Luke)

Jesus said, “Be ye valiant in war, and fight with the ancient enemy, and ye shall receive the everlasting kingdom.”
(Gospel of Luke)

Jesus said, “Thou shalt keep what thou hast received, neither adding thereto nor taking away therefrom.”
(Gospel of Luke))

“The Lord said unto the apostles: Should, then, any one of Israel be willing to repent, so as to believe upon God through my name, his sins shall be forgiven him. After twelve years, go out into the world, lest anyone say, “We did not hear."
I have chosen the twelve because I have found them worthy to be my disciples. I sent these, whom I was sure would be true Apostles, into the world to proclaim to all the joyous message that all may know that there is only one qeos, and to reveal the future through those who believe in me. The end of which is that those who hear and believe might be saved; and those who do not believe may yet testify that they too have heard the message. That they might not be able to excuse themselves by saying, "We haven't heard."
(Gospel of Luke)

'I came to destroy the sacrifices, and if ye cease not from sacrificing, the wrath of God will not cease from you'.
(Gospel of Luke)

24
"Hear me, my chosen lambs! Do not fear the wolves!
The cypress tree is a mystery of pious conduct."
(Gospel of Luke)

25
"And he took them and brought them into the very place of purification and was walking in the temple. And a certain Pharisee, a chief priest, whose name was Levi, met them and said to the Saviour, Who gave thee leave to walk in this place of purification, and to see these holy vessels when thou hast not washed nor yet have thy disciples bathed their feet? But defiled thou hast walked in this temple, which is a pure place, wherein no other man walks except he has washed himself and changed his garments neither does he venture to see these holy vessels. And the Saviour straightway stood still with his disciples and answered him, Art thou then, being here in the temple, clean? He saith unto him, I am clean; for I washed in the pool of David and having descended by one staircase, I ascended by another and I put on white and clean garments, and then I came and looked upon these holy vessels. The Saviour answered and said unto him, Woe ye blind, who see not. Thou hast washed in these running waters wherein dogs and swine have been cast night and day and hast cleansed and wiped the outside skin which also the harlots and flutegirls anoint and wash and wipe and beautify for the lust of men; but within they are full of scorpions and all wickedness. But I and my disciples who thou sayest have not bathed have been dipped in the waters of eternal life which come from heaven..."
(Gospel of Luke)

103
Coming to him, they tested him in an exacting way, saying: “Teacher Jesus, we know that you have come from God, for what you do testifies beyond all the prophets. Therefore tell us, is it lawful to pay to kings the things which benefit their rule? Shall we pay them or not?”
But Jesus, perceiving their purpose and becoming indignant said to them: “Why do you call me teacher with your mouth, not doing what I say? Well did Isaiah* prophesy concerning you, saying: ‘This people honor me with their lips, but their heart is far from me. And in vain they worship me, teaching as their doctrines the precepts of men…’”
—-
* Jes 29:13 (NRS): The Lord said:
“Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me, and their worship of me is a human commandment learned by rote, …”
(Gospel of Matthew)
104
“(…) shut up (…) has been subjected uncertainly (…) its weight unweighted?”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the lip of the Jordan river, stretching out his right hand, filled it with (…) and sowed upon the (…). And the (…) water (…) the (…). And (…) before them, he brought forth fruit (…) much (…) for joy (…)

(Dodd:) “When a husbandman has enclosed a small seed in a secret place, so that it is invisibly buried, how does its abundance become immeasurable?”
And when they where perplexed at the strange question, Jesus, as he walked, stood still upon the verge of the River Jordan, and stretching out his right hand, he filled it with water and sprinkled it upon the shore . And thereupon the sprinkled water made the ground moist , and it was watered before them and brought forth fruit…
(Gospel of Luke)

(Schmidt:) “Why is the seed enclosed in the ground, the abundance buried? Hidden for a short time, it will be immeasurable.”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with seed and sowed it upon the ground . And thereupon he poured sufficient water over it . And looking at the ground before them, the fruit appeared…
(Gospel of Luke)

(Cerfaux:) “(…) enclosed like me, buried, uncertain, and making possible immeasurable abundance?”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he took a fig-tree and planted it in the river . And on the water , the roots spread out and fruit appeared…
(Lietzmann:) And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with water and sowed on the ground . And the sprinkled water purified(?) the ground . (…) and coming out before them, the fruit appeared.
(Gospel of Luke)

(Lagrange:) And when they where perplexed at the strange question, Jesus walked at the banks of the River Jordan, and stretching out his right hand, he filled it with sand and sowed seed on the sand . And then he poured running water over it . And it run to seed and coming out before them, the fruit appeared.

Though the fragment cannot be reconstructed sufficiently, the meaning can be found:
A small seed in the ground is hidden and invisible. How does its abundance become immeasurable?
(By growing and bringing fruit.)
To clarify this, Jesus performs a miracle: He walks up to the river Jordan and with the water he gives rise to a spontaneous ripening of fruit. (much, for joy!)
(Gospel of Luke)

105
"I choose for myself them that are good (or well pleasing): the good are they whome my Father which in heaven giveth (or hath given) me."
(Gospel of Luke)

131
"I have chosen the twelve because I have found them worthy to be my disciples. I sent these, whom I was sure would be true Apostles, into the world to proclaim to all the joyous message that all may know that there is only one qeos, and to reveal the future through those who believe in me. The end of which is that those who hear and believe might be saved; and those who do not believe may yet testify that they too have heard the message. That they might not be able to excuse themselves by saying, "We haven't heard."
(Gospel of Luke)

Here is another nameless gospel excerpt of the Synoptic school found at Oxyrhynchus and dated to the early second century.
"Evil doers plan their evil works through crafty designs. Guard that you do not deserve the same fate as they! Evil doers not only receive their just recompense in this life, but they must also suffer punishment and great torment after."
(Gospel of Luke)

He took his disciples to the place of purification, and he walked through the courts of the Temple of Jerusalem. Levi, a Pharisee, fell in with them and asked the Savior, "Who gave you and your followers permission to inspect this holy place and its holy utensils without having bathed and changed your clothing or even washing your feet? You are defiled, and have defiled this holy place and its utensils!"
Not venturing to leave that place, the Savior spoke to Levi and said, "How is it with you, since you, too, are in the same Temple Court as we are? Are you then clean?" Levi said, "I am clean, because I washed in the pool of David by going down the one stair, through the water, and up the other stair, and I have put on clean, white clothing in the prescribed manner. Only after becoming clean have I ventured into this pure place and viewed its holy utensils."
Then the Savior said to him, "Woe unto you unseeing blind man! So you have washed yourself in the water that was poured out from the same source where dogs and swine lie day after day. So you have scrubbed your skin to a chafe, just like prostitutes and erotic dancers do, making themselves up with rouge, oils, and perfumes in order to arouse men, looking so attractive, but being full of scorpions and vermin of every kind. You, who bathed with the swine, have dared to accused those who have been cleansed in the living water which falls from Heaven of being unclean? Woe to you and all like you!"
(Gospel of Luke)

Justin and several others:
"In the last days, there will be dissenting opinions and squabbles brought about by false teachers."
(Gospel of Luke)

160
Luke 6:4, variant reading from Codex D:
"On the Sabbath Jesus saw a man working, and he said to him, "Man! If you know what you are doing, you are blessed! But if you don't know what you are doing, you are a law-breaker and cursed!""
(Gospel of Luke)

Second Logion:
"Jesus saith, Except you fast to the world, you shall in no wise find the kingdom of God."
(Gospel of Luke)

Third Logion:
"Jesus saith, I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieved over the sons of men, because they are blind in their heart, and see not."
(Gospel of Luke)

His disciples asked him, When will we again be able to see you? He said, When you have undressed and are not ashamed.
(Gospel of Luke)

Seventh Logion:
"Jesus saith, A city built upon the top of a hill and stablished can neither fall nor be hid."
(Gospel of Luke)

"But ye seek from the small to increase, and from the greater to be less."
(Gospel of Luke)

In Codex D of Luke, vi, 4:
"On the same day, seeing one working on the Sabbath, he said to him: Man, if thou knowest what thou doest, blessed art thou; but if thou knowest not, thou art accursed and a transgressor of the Law."
(Gospel of Luke)

"Jesus saith, Except ye fast to the world, ye shall in no wise find the kingdom of God; and except ye make the sabbath a real sabbath, ye shall not see the Father."
(Gospel of Luke)

"Jesus saith, I stood in the midst of the world and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieveth over the sons of men, because they are blind in their heart, and see not. . . ."
(Gospel of Luke)

"Jesus saith, Wherever there are two, they are not without God, and wherever there is one alone, I say, I am with him. Raise the stone and there thou shalt find me, cleave the wood and there am I."
(Gospel of Luke)

"Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."
(Gospel of Luke)

"Jesus saith, A city built upon the top of a high hill and stablished can neither fall nor be hid."
(Gospel of Luke)

"Jesus saith, Thou hearest with one ear [but the other ear hast thou closed]."
(Gospel of Luke)

"...before he does wrong makes all manner of subtle excuse. But give heed lest ye also suffer the same things as they: for the evil doers among men receive their reward not among the living only, but also await punishment and much torment. And he took them and brought them into the very place of purification and was walking in the temple. And a certain Pharisee, a chief priest, whose name was Levi, met them and said to the Saviour, Who gave thee leave to walk in this place of purification, and to see these holy vessels when thou hast not washed nor yet have thy disciples bathed their feet? But defiled thou hast walked in this temple, which is a pure place, wherein no other man walks except he has washed himself and changed his garments, neither does he venture to see these holy vessels. And the Saviour straightway stood still with his disciples and answered him, Art thou then, being here in the temple, clean? He saith unto him, I am clean ; for I washed in the pool of David and having descended by one staircase, I ascended by another and I put on white and clean garments, and then I came and looked upon these holy vessels. The Saviour answered and said unto him, Woe ye blind, who see not. Thou hast washed in these running waters wherein dogs and swine have been cast night and day and hast cleansed and wiped the outside skin which also the harlots and flute-girls anoint and wash and wipe and beautify for the lust of men ; but within they are full of scorpions and all wickedness. But I and my disciples who thou sayest have not bathed have been dipped in the waters of eternal life which come from . . . . But woe unto the . . . .""
(Gospel of Luke)

hence therefore He says,
'Every plant which the heavenly Father has not planted shall be rooted up.'
(Gospel of Luke)

Wherefore He, being the true Prophet, said,
'I am the gate of life; he who enters through me enters into life,'
(Gospel of Luke)

there being no other teaching able to save. Wherefore also He cried, and said,
'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it;
(Gospel of Luke)

and again,
'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.
(Gospel of Luke)

Luke 6:4, variant reading from Codex D:
On the Sabbath Jesus saw a man working, and he said to him, "Man! If you know what you are doing, you are blessed! But if you don't know what you are doing, you are a law-breaker and cursed!"
(Gospel of Luke)

Unknown Gospels I & II
I
This gospel fragment is of the school of John, and dated to around 150.
Jesus was keeping company with tax collectors. After he had eaten with them in the inn, a leper approached him and said, "Master Jesus, I was eating with lepers and keeping company with them, thus I became a leper. If you desire it, I am clean."
Immediately the Lord said, "I AM, be clean." Then the leprosy left him.
The scribes and lawyers came to test him, thus tempt him to break the law. "Master Jesus," they said, "we know that you came from Yahweh, for you have outdone all the prophets. Tell us, according to your teaching, are we allowed to bankroll kings by paying their taxes? Should we pay or not?" But Jesus discerned their evil intention and became angry, saying to them, "Why do you call me 'Master' with your mouth, but do nothing I say? Isaiah has spoken truly concerning you: 'This people honors me with their lips but their heart is far from me; their worship is vanity. They teach man-made rules.'"
Jesus and his disciples were walking along the bank of the Jordan river. Jesus quizzed his disciples, "Behold, a grain of wheat. When it is planted by nature, lying invisible beneath the earth, do we consider that time is well spent pondering its wealth?"
And as they were pondering, perplexed by this strange question, Jesus knelt and sowed a handful of wheat on the bank, watering it. Immediately before their eyes, the wheat sprouted and grew to seed, to their amazement and great joy.
(Gospel of Luke)

II
Here is another nameless gospel excerpt of the Synoptic school found at Oxyrhynchus and dated to the early second century.
"Evil doers plan their evil works through crafty designs. Guard that you do not deserve the same fate as they! Evil doers not only receive their just recompense in this life, but they must also suffer punishment and great torment after."
He took his disciples to the place of purification, and he walked through the courts of the Temple of Jerusalem. Levi, a Pharisee, fell in with them and asked the Savior, "Who gave you and your followers permission to inspect this holy place and its holy utensils without having bathed and changed your clothing or even washing your feet? You are defiled, and have defiled this holy place and its utensils!"
Not venturing to leave that place, the Savior spoke to Levi and said, "How is it with you, since you, too, are in the same Temple Court as we are? Are you then clean?" Levi said, "I am clean, because I washed in the pool of David by going down the one stair, through the water, and up the other stair, and I have put on clean, white clothing in the prescribed manner. Only after becoming clean have I ventured into this pure place and viewed its holy utensils."
Then the Savior said to him, "Woe unto you unseeing blind man! So you have washed yourself in the water that was poured out from the same source where dogs and swine lie day after day. So you have scrubbed your skin to a chafe, just like prostitutes and erotic dancers do, making themselves up with rouge, oils, and perfumes in order to arouse men, looking so attractive, but being full of scorpions and vermin of every kind. You, who bathed with the swine, have dared to accused those who have been cleansed in the living water which falls from Heaven of being unclean? Woe to you and all like you!"
(Gospel of Luke)

The Papyrii Library of Oxyrhynchus
SIDE1
He took [the disciples] and went into the place of purification itself and walked around in the Temple. And a certain Pharisee, a high priest named [...] approached them and fell in with them and said to the savior, "Who allowed you to set foot in this place of purification and look upon these holy vessels when you have not bathed and your disciples have not even washed their feet? In spite of being unclean, you have set foot in this temple which is clean, in which no one may walk unless he has bathed and changed his clothes, nor dare to look at these holy vessels." And
standing with his disciples, the savior answered him,
SIDE2
"Then are you, being in the Temple, clean?' He [the Pharisee] said to him, "I am clean, for I have bathed in the pool of David. I went down into it by
one flight of stairs and came up out of it by another. Then I put on clean,
white clothes. Only then did I come and view these holy vessels." The savior answered him, "Woe to the blind who cannot see! You have bathed in these gushing waters, in which dogs and pigs lie night and day! And you have washed and scraped the outer layer of skin, just where prostitutes and flute girls anoint, bathe, cleanse and adorn in order to arouse the desires of men—but they are filled with scorpions and all kinds of evil on the inside. But I and my disciples, whom you say have not washed, have been dipped in waters [of which you know nothing ...]
(Some of the biblical texts found at Oxyrhynchus were later identified as passages from the Gospel of Thomas once it was found nearby a generation later.)
He who has found the meaning of these words (of Jesus in the Gospel of Thomas) will not experience death.
The one who is far from you today will be near tomorrow.
The splinter that is in your brother's eye you see; but the beam that is in your own eye you cannot. When you pull the beam out of your eye, then you may see clearly enough to remove your brother's splinter.
If you do not fast as to the things of this world, you will not find the kingdom of Yahweh. If you do not keep the Sabbath, you will not see the Father.
Jesus says: A prophet is not acceptable in his own country, neither does a doctor cure those who know him well.
The Pharisees have obtained the keys of the kingdom, but they have hidden them. They do not go in themselves, and they do not allow those in who desire to go. But you, be wise as serpents and meek as doves.
The scribes, the Pharisees, and the priests were angry when they saw that Jesus reclined at the table with sinners. Jesus heard of their anger and said: The healthy do not need a doctor.
Pray for your enemies. The one who is not against you is for you. The one who is today far away will be near you tomorrow.
His disciples asked him, When will we again be able to see you? He said, When you have undressed and are not ashamed.
(Gospel of Luke)

SIDE1
He took [the disciples] and went into the place of purification itself and walked around in the Temple. And a certain Pharisee, a high priest named [...] approached them and fell in with them and said to the savior, "Who allowed you to set foot in this place of purification and look upon these holy vessels when you have not bathed and your disciples have not even washed their feet? In spite of being unclean, you have set foot in this temple which is clean, in which no one may walk unless he has bathed and changed his clothes, nor dare to look at these holy vessels." And
standing with his disciples, the savior answered him,
SIDE2
"Then are you, being in the Temple, clean?' He [the Pharisee] said to him, "I am clean, for I have bathed in the pool of David. I went down into it by
one flight of stairs and came up out of it by another. Then I put on clean,
white clothes. Only then did I come and view these holy vessels." The savior answered him, "Woe to the blind who cannot see! You have bathed in these gushing waters, in which dogs and pigs lie night and day! And you have washed and scraped the outer layer of skin, just where prostitutes and flute girls anoint, bathe, cleanse and adorn in order to arouse the desires of men—but they are filled with scorpions and all kinds of evil on the inside. But I and my disciples, whom you say have not washed, have been dipped in waters [of which you know nothing ...]
(Gospel of Luke)

If you do not fast as to the things of this world, you will not find the kingdom of Yahweh. If you do not keep the Sabbath, you will not see the Father.
Jesus says: A prophet is not acceptable in his own country, neither does a doctor cure those who know him well.
(Gospel of Luke)

The Pharisees have obtained the keys of the kingdom, but they have hidden them. They do not go in themselves, and they do not allow those in who desire to go. But you, be wise as serpents and meek as doves.
(Gospel of Luke)

The scribes, the Pharisees, and the priests were angry when they saw that Jesus reclined at the table with sinners. Jesus heard of their anger and said: The healthy do not need a doctor.
Pray for your enemies. The one who is not against you is for you. The one who is today far away will be near you tomorrow.
(Gospel of Luke)

His disciples asked him, When will we again be able to see you? He said, When you have undressed and are not ashamed.
(Gospel of Luke)

(a) In the New Testament and the New Testament manuscripts: In Codices D and Phi, and in some versions of Matthew 20:28, "But ye seek from the small to increase, and from the greater to be less." In Codex D of Luke 6:4: "On the same day, seeing one working on the Sabbath, he said to him: Man, if thou knowest what thou doest, blessed art thou; but if thou knowest not, thou art accursed and a transgressor of the Law."
(Gospel of Luke)

In Apostolic Church-Order, 26: "For he said to us before, when he was teaching: That which is weak shall be saved through that which is strong."
(Gospel of Luke)

"For ask, he says for the great things, and the small shall be added to you." Clement of Alexandria, Strom. I, 28, 177:
(Gospel of Luke)

"For not grudgingly, he saith, did the Lord declare in a certain gospel: My mystery is for me and for the sons of my house."
(Gospel of Luke)

(d) In the Oxyrhynchus Logia: The first Logion is part of Luke 6:42; of the fourth, only the word "poverty" is left; the eighth, too, is badly mutilated. The text of the other Logia is in a more satisfactory condition.
Second Logion: "Jesus saith, Except you fast to the world, you shall in no wise find the kingdom of God."
(Gospel of Luke)

Sixth Logion: "Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."
(Gospel of Luke)

Seventh Logion: "Jesus saith, A city built upon the top of a hill and stablished can neither fall nor be hid."
(Gospel of Luke)

Apocrypha: Egerton Gospel
Fragment 1:
[...] And Jesus said to the lawyers: “Punish every wrongdoer and transgressor, and not me. [...]* he does, how does he do it?”
And turning to the rulers of the people he said this word: “Search the scriptures, in which you think you have life. These are they, which testify about me. Do not suppose that I have come to accuse you to my father. There is one who accuses you: Moses, in whom you have hoped.”
And they said: “We know that God spoke to Moses,but as for you, we do not know, where you are from.”
Jesus answered and said to them: “Now is accused your disbelief in those who have been commended by him. For had you believed Moses, you would have believed me. For about me he wrote to your fathers [...]”
——
* Possible reconstructions:
“Judge the deeds, how he does, what he does.”
“Because an outlaw does not know, how he does, what he does.”
“Because it’s unexplained, how he does, what he does.”
“And see, how he does, what he does.”
“Who is condemning, how he does, what he does.”
Fragment 1 Recto
[...] and taking up stones together to stone him. And the rulers laid their hands upon him to seize him and hand him over to the crowd. And they could not take him because the hour of his arrest had not yet come. But the Lord himself, escaping from their hands, withdrew from them.
And behold, a leper coming to him, says: “Teacher Jesus, while traveling with lepers and eating together with them in the inn, I myself also became a leper.* If therefore you will, I am clean.”
And the Lord said to him: “I will, be clean.”
And immediately the leprosy left him. And Jesus said to him: “Go show yourself to the priests and offer concerning the cleansing as Moses commanded and sin no more [...]”
————
* (Schmidt:) You look for the lepers and were eating with publicans. Have mercy, I am like them.
The original reconstruction is factually impossible (traveling with lepers), therefore this new one.
Fragment 2 Recto
Coming to him, they tested him in an exacting way, saying: “Teacher Jesus, we know that you have come from God, for what you do testifies beyond all the prophets. Therefore tell us, is it lawful to pay to kings the things which benefit their rule? Shall we pay them or not?”
But Jesus, perceiving their purpose and becoming indignant said to them: “Why do you call me teacher with your mouth, not doing what I say? Well did Isaiah* prophesy concerning you, saying: ‘This people honor me with their lips, but their heart is far from me. And in vain they worship me, teaching as their doctrines the precepts of men…’”
—-
* Jes 29:13 (NRS): The Lord said:
“Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me, and their worship of me is a human commandment learned by rote, …”
Fragment 2 Verso
(unfortunately this fragment is in such a bad state, that it cannot be sufficiently reconstructed. What follows is first the text which can be reconstructed pretty sure and then some more speculative restaurations.)
“(…) shut up (…) has been subjected uncertainly (…) its weight unweighted?”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the lip of the Jordan river, stretching out his right hand, filled it with (…) and sowed upon the (…). And the (…) water (…) the (…). And (…) before them, he brought forth fruit (…) much (…) for joy (…)
(Dodd:) “When a husbandman has enclosed a small seed in a secret place, so that it is invisibly buried, how does its abundance become immeasurable?”
And when they where perplexed at the strange question, Jesus, as he walked, stood still upon the verge of the River Jordan, and stretching out his right hand, he filled it with water and sprinkled it upon the shore . And thereupon the sprinkled water made the ground moist , and it was watered before them and brought forth fruit…
(Schmidt:) “Why is the seed enclosed in the ground, the abundance buried? Hidden for a short time, it will be immeasurable.”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with seed and sowed it upon the ground . And thereupon he poured sufficient water over it . And looking at the ground before them, the fruit appeared…
(Cerfaux:) “(…) enclosed like me, buried, uncertain, and making possible immeasurable abundance?”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he took a fig-tree and planted it in the river . And on the water , the roots spread out and fruit appeared…
(Lietzmann:) And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with water and sowed on the ground . And the sprinkled water purified(?) the ground . (…) and coming out before them, the fruit appeared.
(Lagrange:) And when they where perplexed at the strange question, Jesus walked at the banks of the River Jordan, and stretching out his right hand, he filled it with sand and sowed seed on the sand . And then he poured running water over it . And it run to seed and coming out before them, the fruit appeared.
Though the fragment cannot be reconstructed sufficiently, the meaning can be found:
A small seed in the ground is hidden and invisible. How does its abundance become immeasurable?
(By growing and bringing fruit.)
To clarify this, Jesus performs a miracle: He walks up to the river Jordan and with the water he gives rise to a spontaneous ripening of fruit. (much, for joy!)

But also a witnessing voice was heard from heaven, saying, 'This is my beloved Son, in whom I am well pleased; hear Him.' And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, 'Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.' Still further He said, 'I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.'
(Diatessaron)

In "Acta Philippi", 34: "For the Lord said to me: Except ye make the lower into the upper and the left into the right, ye shall not enter into my kingdom."
(Diatessaron)

Fifth Logion: "Jesus saith, Wherever there are two, they are not without God; and wherever there is one alone, I say I am with him. Raise the stone and there thou shalt find me; cleave the wood, and there am I."
(Diatessaron)

Papyri.
Papyrus Oxyrhynchus 840, lines 1-7a, on injustice and suffering in this life.
Papyrus Oxyrhynchus 840, lines 7b-45, the controversy dialogue with Levi.
Papyrus Oxyrhynchus 1, lines 11-21a, on being in the midst of the world, from Thomas 28.
Papyrus Oxyrhynchus 655, on raiment, from Thomas 36-37.
Papyrus Oxyrhynchus 1, lines 23-30a, on lifting the stone and cleaving the wood, from Thomas 77.
(I include these amongst the agrapha because Jeremias does so. The Coptic gospel of Thomas was as yet undiscovered when Jeremias wrote his book on the agrapha.)
Papyrus Oxyrhynchus 1224, fragment 2 recto, column 2:
[He who today i]s far away tomorrow [close at hand to you will] be.
(Diatessaron)

Manuscript variants.
For these variants please refer to my page of significant textual variants in the canonical tradition.
Theodorus Balsamo.
[Greek portion only:] ...the evangelical word that says: The scheme of this world is passing.
(Diatessaron)

Old homily.
Old English Homilies and Homiletic Treatises of the Twelfth and Thirteenth Centuries, homily XVI:
Be strong in the battle and fight with the ancient serpent, and you will receive the eternal kingdom, says the Lord.
(Diatessaron)

Paul.
1 Thessalonians 4.15-17a:
For this we say to you by the word of the Lord, that we who are alive and remain to the advent of the Lord will not precede those who have fallen asleep, because the Lord himself, with a shout, with the voice of the archangel and with the trumpet of God, will descend from heaven, and the dead in Christ will rise first. Afterward we who are alive and remain will be raptured up together with them in the clouds to meet the Lord in the air.
(Diatessaron)

The Acts of the Apostles.
Acts 20.35b:
It is blessed rather to give than to receive.
(Diatessaron)

The Acts of Peter.
Acts of Peter 10:
Those who are with me have not understood me.
(Diatessaron)

The Didache.
Didache 1.6:
But rather also concerning this he has said: Let your alm sweat in your hands until you know to whom to give it.
(Diatessaron)

Justin Martyr.
Justin Martyr, Dialogue with Trypho 35; Syrian Didascalia 6.5:
There shall be schisms and heresies.
(Diatessaron)

Clement of Alexandria, Miscellanies 3.15:
And again the Lord says: Let the one who has married not be cast out, and let the one who has not married not marry. He who has confessed that he will not marry according to his decision of eunuchhood, let him remain unmarried.
(Diatessaron)

Refer to a similar line from Clement of Alexandria.
The Apostolic Church Order.
Apostolic Church Order 26:
Martha said about Mary that she had seen her smiling. Mary said: I never laughed, for he said to you when he taught that the sick would be saved through the strong.
(Diatessaron)

V. MATTHIAS вЂ” TRADITIONS.
1. Its (of truth) beginning is to admire the deeds, as Plato says in the ** Theaetetus " and Matthias recommends in the Traditions : " Wonder at what is before you," laying this down as first step of further knowledge.
' Clem. Alex., Stromata II, 9, 45.
(Diatessaron)

2. They (the Gnostics) assert that Matthias also taught thus that " the flesh must be contended with, and evil entreated, and its unbridled lust must in no wise be yielded to, but the soul must be made to grow through faith and knowledge."
Clem. Alex., Stromata III, 4, 26;
(Diatessaron)

3. They say that in the Traditions the apostle Matthias said among other things : " If the neighbor of an elect man sin, the elect man has sinned; for had he conducted himself as the word prescribes, his neighbor also would have been filled with such reverence for the life he led as not to sin."
Clem. Alex., Stromata VII, 13, 82.
(Diatessaron)

4. (Luke XIX, 2-10). Zacchaeus, according to others, Matthias, chief of the tax collectors, when he heard how the Lord wished to come to him, said : " Behold, Lord, the half of my goods, I give to the poor; and if I have taken from any man by false accusation, I restore him fourfold." Of him said the Lord : " The Son of Man came to-day and found that which was lost."
* Clem. Alex., Stromata IV, 6, 35. ,
(Diatessaron)

VI. THE GOSPEL OF PHILIP.- ,
' I have known myself, and gathered myself together, and begotten no children for the Archon of this world, but have torn up his roots, and gathered the scattered members, and I know who thou art. For I am descended from the upper world/ By speaking in this manner she is dismissed. But if she is found to have begotten a son, she is kept below, until she is able to take up her children and to draw them to herself."
Epiphanius, H ceres, XXVI, 13.
(Diatessaron)

VII. THE GOSPEL OF EVE.
" I stood on a high hill and saw a talLman, and another one who was mutilated ai^ri heard something like the voice of the thunder, and I drew near to hearken, and he spoke to me saying: * I am thou, and thou art I, and where thou art there am I also and in all things am I sown. And from when- soever thou gatherest me, in gathering me thou gatherest thyself/ "...
Epiphanius, Hcores, XXVI, 2 sq.
(Diatessaron)

2. They therefore read also in apocryphal books: " I saw a tree, which bore twelve fruits during the year and he said to me: * This is the tree of life,' which they refer to the female menstruation."
Epiphanius, 1. c, 5.
(Diatessaron)

VIII. THE FAYUM-FRAGMENT
The fragment as it stands reads thus: ". . . Before I must depart, you all like . . . will be offended in this night according to the Scripture : " I will smite the shepherd and the sheep shall be scattered." But Peter said : " And though all (do it), yet not I." But the Lord said : " The cock will crow twice, and thou shalt be the first to betray me thrice. . . ."
(Diatessaron)

IX. THE OXYRHYNCHUS-FINDS.
1. (Take no thought) from morning until even nor from evening until morning, either for your food what ye shall eat or for your raiment what ye shall put on. Ye are far better than the lilies which grow but spin not. Having one garment, what do ye (lack?). . . . Who could add to your stature? He Himself will give you your garment. His disciples say unto Him: "When wilt thou be manifest to us, and when shall we see thee? " He saith : " When ye shall be stripped and not be ashamed. .,."... He said: "The key of knowledge ye hid ; ye entered not in yourselves and to them that were entering in ye opened not." ^
(Diatessaron)

B. THE OXYRHYNCHUS-LOGIA.
"The new Law wishes you to sabbatize continually, and ye while ye do no work throughout one day imagine that ye act piously. This is because ye do not understand why the command was given you. Also if ye have eaten unleavened bread ye say that ye have fulfilled the law. Not in these things is the Lord our God pleased. If there is any one among you forsworn or a thief, let him cease: if any adulterer, let him repent, and then he has sabbatized the true and joyous Sabbath of God." (Jackson, p. 63.)
(Diatessaron)

3. Jesus saith : " I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them. And my soul grieveth over the sons of men, because they are blind at heart and see not their poverty."
(Diatessaron)

4. Jesus saith : " Wherever there are two, they are not without God's presence; and where there is one only, I say, I am with him. Raise up the stone, and there thou shalt find me; cleave the tree and I am there."
(Diatessaron)

5. Jesus says : " A prophet is not acceptable in his own country, neither does a physician work cures upon them that know him."
(Diatessaron)

6. Jesus says : " A city built on the top of a high hill and established can neither fall nor be hid."
(Diatessaron)

7. Jesus says: "Thou hearest with one ear (but the other thou hast closed)."
(Diatessaron)

The substance of this saying is also found in Clem. Alexand., Stroma fa (see above Gospel of thp Hebrews XXIV). In the Acta ThomcB (ed. Bonnet, p. 243) we read : " And the apostle said: * The treasury of the holy King is flung open, and they who worthily partake of the good things there rest, and resting they shall reign.' "
(Diatessaron)

(3) Jesus saith: "Who are they that draw you (MS. us) to the Kingdom? The kingdom is in heaven;. but they that are on earth and the birds of the heaven and every creature that is under the earth and in Hades and the fishes of the sea, these are they that draw you to it. And the kingdom of heaven is within you, and whosoever shall know him-self shall find it; for if ye shall truly know yourselves, ye are the sons and daughters of the Father Almighty, and ye shall know your-selves to be in the city of God, and ye are the city."
(Diatessaron)

3. For the Lord said unto me : " If you do not make your low things high and the high things low, and the right as the left, and the left as the right, ye shall not enter into my Kingdom."
Acta Philippi, e. Cod. Oxon., c. 34; see also Pseudo-Linus, De Passione Pauli et Petri ( Biblioth. Patr. max. Lugd. II, p.
(Diatessaron)

4. " Behold, my bridechamber is ready ; but blessed is he who has been found in it wearing the shining garment; he it is who receives the crown upon his head."
Acta Philippi (Tischendorf Apocal. apocr. 1866, p. 147).
(Diatessaron)

5. And I also heard him saying this : ** They who are with me have not understood me."
Actus Petri cum Simone c . 10.
(Diatessaron)

6. " Blessed art Thou, who, although thou hast not seen Me, believest in Me, for it is written of Me, ' Those who see Me will not believe in Me, and those who see Me not, will believe in Me/ "
Doctrine of Addai (ed. Phillips, p. 4).-
(Diatessaron)

7. Thus the Lord commanded us that what we preach in word to the people, we should practice before every man.
Doctrine of Addai, p. 41, 4.
(Diatessaron)

11. For the Lord also called the giver more blessed than the receiver.
Anast. Sinaita, qucest. 14 (Migne 89, p. 468).
(Diatessaron)

13. For thus, they say, He said in the Gospel:
" Become ye skillful money-changers."
Apelles in Epiphan., Metres. XLIV, 2.
(Diatessaron)

15. As it is written. . . . Our Lord said: "Pray and become not tired."
Aphraates, Homil. IV, 66.
(Diatessaron)

17. And our Saviour says to them: " Ye are children of Cain and not children of Abraham."
Aphraates, ibid., p. 278.
(Diatessaron)

The context in the original is as follows : ”Andrew said : " It is good, brethren, to appoint a ministry for the women." Peter said : "We arranged it before ; but concerning the of offering of the Body and of the Blood let us give exact instructions." John said : " Ye forget, brethren, how the Master, when He asked for the bread and cup and blessed them saying : ' This is my Body and Blood,' did not suffer the women to stand with us."
Martha said : " On account of Mary, because He (or because she) saw her smiling. Mary said : " I did not laugh : for He told us be- fore when He taught, * the weak shall be saved through the strong.' " Kephas said : " But remember some (who say) that (it befits) women to pray, not standing upright, but seated on the ground."
Ropes calls our saying " beautiful, worthy of a place in the Gospel."
(Diatessaron)

23. He commanded them to preach the Gospel in all world and to make disciples of all nations
and to baptize into His death.
Apost. Constitut. V,. 7.
(Diatessaron)

28. But our Lord answered the Apostles when they asked what we ought to think of the Jewish prophets, who, as was supposed, had formerly said something concerning His coming, and supposing that they (the Apostles) thought now something similar : " Ye have dismissed the living, who was before you and talk of the dead." What wonder when the heretics invented such things about the prophets ” for this word belongs to some apocryphal writing "since they accept not these writings (i. e. the sacred).
Augustinus, Contra advers. legis et prophet, II, 4, 14.
(Diatessaron)

29. And the Lord says : " Behold, I make the last like the first."
Barnabas VI, 13.
(Diatessaron)

32. It is also written : " Let thine alms sweat in thy land until thou findest the just to whom
thou givest it."
Cassiodorus, Exposito in Ps, XL.
(Diatessaron)

Westcott explains "put your talents to good use " (Introd. 4th ed., 1872, p. 459), but this explanation Ropes regards as unhappy, who believes that the meaning is : " We should distinguish between good and bad coin." This is also Schaff's opinion, who, in quoting the sayings adds " i. e., expert in distinguishing the genuine coin from the counterfeit." Jackson says : " The saying may also serve to put in a reminder of the need of good business habits on the part of the clergy as well as the laity. The training of the ex-exciseman St. Matthew was no doubt exceedingly valuable in the apostolic college, and the symbolic representation of the ' first evangelist with an angel holding the implements of writing is suggestive of the duty of every would-be apostle and evangelist. The angel of the Lord proffers the ink-horn and , the pen, and the Lord Himself says: "Learn how to use them. Do not suppose that you can use them properly by merely writing, or even meaning, to use them well. The process must be gradual. It is not Be, but Become, and get yourselves made, good accountants, good bankers/'
(Diatessaron)

38. Again says the Lord : " He who has married shall not send her (the wife) forth; and he
who has not married shall not marry; and who out of chastity has professed not to marry
shall remain single."
Clem. Alex., Stromata III, 15, 97.
(Diatessaron)

Jesus said, “Thou hearest with one ear, but the other thou hast closed.”
(Diatessaron)

Jesus said, “They who are with me have not understood me.”
(Diatessaron)

Jesus said, “But ye seek to increase from little, and from greater to be less.
(Diatessaron)

Jesus said to the apostles: I have chosen you before the world was made.”
(Diatessaron)

Jesus said, “Ye shall be called by my name, and ye shall be the temple of my Godhead.”
(Diatessaron)
25
Jesus said, “Blessed is the man whom his Lord shall appoint to the ministry of his fellow-servants.”
(Diatessaron)

Blessed are you who know your stumbling-blocks, and flee alien things. Blessed are you who are reviled, and not respected because of the love that the Lord has for you. Blessed are you who weep and are held captive by the hopeless, for you will be released from every bondage. Watch and pray that you do not remain in the flesh, but that you come forth. For the flesh is a bondage of bitterness that brings much suffering and disgrace. When you leave the passion and suffering of your bodies, you will receive rest from the Good; you will reign with the King; you will be one with him and he with you from this time on and forever. Amen.
(Diatessaron)

Jesus said, “Be ye subject unto kings and governors.”
(Diatessaron)

Jesus said, “The labourer is worthy of his hire, and sufficient unto him that laboureth is his food.”
(Diatessaron)

Jesus said, “If any one doth not work, let not such an one eat. For the Lord our God hateth the slothful.”
(Diatessaron)

“The disciples thus spake unto Jesus: Thou art a key to every man, and the one who shutteth to every man.”
(Diatessaron)

Jesus said, “How cometh it, that while so many go about the well, no one goeth down into it? . . . Why art thou afraid when thou hast gone so far on the way? Thou art mistaken; for I lack neither courage nor weapons.”
(Diatessaron)

“Zaccheus, according to others, Matthias, chief of the tax-collectors, when he heard how the Lord wished to come to him, said, “Behold, Lord, the half of my goods I give to the poor; and if I have taken from any man by false accusation, I restore him fourfold.” Of him said the Lord: “The son of man came today and found that which was lost.”
(Diatessaron)

Jesus said, “My friend, I do thee no wrong; thou hast received thine own in thy lifetime, take now what is thine, and depart.”
(Diatessaron)

Jesus said, “From above, I am about to be crucified.”
(Diatessaron)

Jesus said, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.”
(Diatessaron)

Jesus said, “Our dwelling place is in heaven.”
(Diatessaron)

Jesus said, “For the fashion of this world passeth away.”
(Diatessaron)

Jesus said, “The world shall be built up through grace.”
(Diatessaron)

Jesus said, “Buy for yourselves, O children of Adam, through these transitory things, which are not yours, that which is yours, and which passeth not away.”
(Diatessaron)

Jesus said, “Blessed are they who are persecuted by righteousness; for they shall be perfect. And blessed are they who are persecuted for my sake; for they shall have a place where they shall not be persecuted.”
(Diatessaron)

Jesus said, “Watch ye, praying without ceasing, to escape from affliction.”
(Diatessaron)

Jesus said, “Be ye watchful, circumspect, and well-instructed, since the ancient enemy goeth about attacking the servants of God.”
(Diatessaron)

Jesus said, “The tempter is the wicked one.”
(Diatessaron)

Jesus said, “Give no pretext to the evil one.”
(Diatessaron)

Jesus said, “If ye resist the devil, he will be conquered, and flee from you in disgrace.”
(Diatessaron)

Jesus said, “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him.”
(Diatessaron)

Jesus said, “A man that is a reprobate is not tried by God. A man who is not tempted is not approved.”
(Diatessaron)

Jesus said, “He that is lawless, let him be lawless still; and he that is righteous, let him be righteous still.”
(Diatessaron)

Jesus said, “There is a shame which leadeth unto death, and there is a shame which leadeth unto life.”
(Diatessaron)

Jesus said, “First must the one who prayeth, who offereth his prayer, well consider his gift to see whether there be any spot found in it; and then shall he offer it, that his offering remain not upon the earth.”
(Diatessaron)

Jesus said, “Let the Holy Spirit come upon us and cleanse us.”
(Diatessaron)

Jesus said, “Those who walk in the Spirit of God are the sons of God.”
(Diatessaron)

Jesus said, “Grieve not the Holy Spirit which is in you, and extinguish not the light which shineth within you.”
(Diatessaron)

Jesus said, “The spirit that dwelleth in us lusteth to envy; but He giveth more grace.”
(Diatessaron)

Jesus said, “God resisteth the proud, but giveth grace unto the humble.”
(Diatessaron)

Jesus said, “The Lord said to Peter: Verily thine eye shall never be closed in eternity for the light of this world.”
(Diatessaron)

Jesus said, “He that ploweth, should plow in hope; and he that thresheth in hope should be partaker of his hope.”
(Diatessaron)

Jesus said, “Cultivate faith and hope through which is begotten the love of God and of man, that gaineth everlasting life.”
(Diatessaron)

Jesus said, “Charity covereth a multitude of sins. Love beareth all things, is long-suffering in all things.”
(Diatessaron)

Jesus said, “He to whom more is forgiven, loveth more; and he to whom less is forgiven, loveth little.”
(Diatessaron)

The Apostles said, "Speak to us that we may hear. We have followed you with our whole heart, having left father and mother, vineyard and field and all our goods. We have left the glory of the king and have followed you so that you might teach us about the life of your Father."
The Living One answered, "This is the life of my Father, that you receive your soul back from reason; that it cease to be of this world and become wise according to the words that I say to you so that it may be completed. For your soul needs be delivered from the Watcher of this Age and his endless traps. Since you are my disciples, be quick to carefully listen to what I say so that you may come to perfect understanding. May the Watcher of this Age find my commands within you, and thus no longer strive with you. May you yourselves, my Apostles, fulfill my Word in my way. I will thus make you free, and through freedom you may become whole and unblemished. As the spirit of the Comforter is whole, you will become whole through its freedom."
(Diatessaron)

The Apostles, Matthew, John, Philip, Bartholomew, and James, answered him together, "Lord Jesus, you are the Living One whose goodness is spread out on those who have found his wisdom and know him; O light who shines and illuminates our hearts; true Word, which through knowledge teaches us the hidden wisdom of the Lord Jesus, the living."
Jesus answered, "Blessed is he who knows these things and has brought Heaven down to earth, then sent it back again. He became The Midst within nothingness."
(Diatessaron)

Jesus said, “Good things must needs come, but blessed is he through whom they come. Likewise, evil things also shall come, but woe to him through whom they come.”
(Diatessaron)

Jesus said, “No one shall be called good who mixeth evil with the good.”
(Diatessaron)

Jesus said, “He keepeth the good which he hath, and increaseth more and more.”
(Diatessaron)

Jesus said, “Gall doth not mix well with honey.”
(Diatessaron)

Jesus said, “If concupiscence or malice shall ascend into the heart of man, it shall be taken for the deed itself.”
(Diatessaron)

Jesus said, “Let thy works shine, and, behold, a man and his works are before His face. For, behold God and His works.”
(Diatessaron)

Jesus said, “A city built upon the top of a high hill, and stablished, can neither fall nor be hid.”
(Diatessaron)

Jesus said, “Be ye angry, and sin not; let not the sun go down upon your wrath.”
(Diatessaron)

Jesus said, “Anger destroyeth even the prudent. Render not evil for evil, or railing for railing, or blow for blow, or cursing for cursing.”
(Diatessaron)

Jesus said, “Pray for your enemies, and blessed are those who mourn on account of the destruction of the unbelievers.”
(Diatessaron)

Jesus said, “As one of you seeth himself in the water or in a glass, so see ye me in you.”
(Diatessaron)

Jesus said, “Having seen thy brother, thou hast seen thy God.”
(Diatessaron)

Jesus said, “Be ye joined unto the saints, because they that are joined unto them shall be sanctified.”
(Diatessaron)

The old men of gray hair will be instructed by little children; six year-olds will teach sixty year-olds.
(Diatessaron)

Jesus said, “The just shall fall seven times and shall rise again.”

Jesus said, “It is good to give rather than to receive.”
(Diatessaron)

Jesus said, “Accept not anything from any man, and possess not anything in this world.”
(Diatessaron)

Jesus said, “Woe unto those who do anything through their own presumption, and not through God.”
(Diatessaron)

Jesus said, “Woe unto those who join together their offences as with a long rope.”
(Diatessaron)

Jesus said, “These are they that stretch the warps and weave nothing.”
(Diatessaron)

“Christ bade men to abandon and disregard [curious questions], which cause much strife, and not to waste their thoughts upon things which have been removed far from their knowledge; but as much as possible to seek the Lord of the universe with the whole mind and spirit.”
(Diatessaron)

Christ said: “Wisdom killeth her own children.”
(Diatessaron)

Jesus said, “Wisdom sendeth forth her own children.”
(Diatessaron)

Jesus said, “God made the heaven and the earth and all things which are therein.”
(Diatessaron)

Jesus said, “The soul is altogether impenetrable and hard to make out. For it abideth not always in the same form or shape, or in one condition, so that any one might express it by a type, or might lay hold upon its essence.”
(Diatessaron)

The Lord revealed unto Philip what the soul must say when it ascendeth to heaven, and what it must answer to each of the powers above. Namely, “I have known myself, and have gathered myself together everywhere, and have not begotten children for the prince of this world, but have extirpated his roots, and have gathered together the scattered members, and know who thou art. For I am one of those above.” And if it so speaketh, it is absolved. But if it is convicted that it hath borne a son, it is kept below, until it can take its children up and draw them to itself.”
(Diatessaron)

Jesus said, “Let not the one who is married put away [his wife], and he who is unmarried, let him not marry. Let him who for the sake of chastity hath agreed not to marry, remain unmarried.”
(Diatessaron)

Jesus said, “Let the women be subject unto their own husbands.”
(Diatessaron)

Jesus said, “The son and daughter shall inherit alike.”
(Diatessaron)

Jesus said, “Even if a woman doth all that is right, and yet once committeth the sin of adultery, she must be punished.”
(Diatessaron)

Jesus said, “Keep the flesh holy and the seal unspotted, that ye may receive eternal life.”
(Diatessaron)

Jesus said, “Should any one for this reason kiss [a woman] a second time, because she pleased him, [he committeth sin]. Men must therefore act thus with extreme caution in the kiss [of peace], (or rather the salutation), as knowing that, if per chance it should be sullied by thought, it would place them out of the pale of eternal life.”
(Diatessaron)

Jesus said, “If any one shall leave all things for my name’s sake, at the second coming he shall inherit everlasting life.”
(Diatessaron)

In the last days, there will be dissenting opinions and squabbles brought about by false teachers.
(Diatessaron)

Jesus said, “A false prophet must first come from some deceiver; and then in like manner, after the removal of the holy place, the true Gospel must be secretly sent abroad for the rectification of the heresies that shall be. …
… And then, toward the end, shall appear the world-deceiver as Son of God, and shall do signs and wonders; and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning; and after this, the eternal light having sprung up, all the things of darkness must disappear.”
(Diatessaron)

Jesus said, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”
(Diatessaron)

Jesus said, “What I say unto one of you, I say unto all.”
(Diatessaron)

Jesus said, “Good things are prepared which the angels desire to look into.”
(Diatessaron)

Jesus said, “Often did I desire to hear one of these words, and I had not one to tell me.”
(Diatessaron)

Jesus said, “By way of reproach, he said to Jerusalem: Sodom is justified of thee.”
(Diatessaron)
152
Jesus said, “O Father, let their temple be desolate.”
(Diatessaron)

Jesus said, “The Gentiles are justified more than ye. Many shall come from the east, and from the west, the north, and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.”
(Diatessaron)

Jesus said, “Prophesying concerning the temple, he said: See ye these buildings? Verily, I say unto you, there shall not be left here one stone upon another which shall not be taken away; and this generation shall not pass until the destruction begin. For they shall come and shall sit here, and shall besiege it, and shall slay your children here.”
(Diatessaron)

Jesus said, “I will cleanse the house of my kingdom from every stumbling block.”
(Diatessaron)

"Then if there shall be two ploughing in a field, one righteous and the other evil, the one will be taken and the other left. 41 Two women will be grinding at a mill; one will be taken and the other left. This is because the angels at the end of the world will remove the stumbling blocks from the world and will separate the good from the evil."
(Diatessaron)

Jesus said, “Be ye merciful, that ye may obtain mercy. Forgive, that it may be forgiven to you. As ye do, so shall it be done unto you. As ye give, so shall it be given unto you; As ye judge, so shall ye be judged. As ye are kind, so shall kindness be shown unto you. With what measure ye mete, with the same it shall be measured unto you.”
(Diatessaron)

"According to your words you will be judged, and according to your deeds you will be convicted."
(Diatessaron)

The Lord instructed the Apostles: "Powerful demons are striving against the inner man! This is how you are to fight them: Be united, and teach the world salvation with a promise. Clothe yourself with my Father's power and authority. Become known as people of prayer. In this way, the Father will help you in the same way as he helped you by sending me. I am with you forever, just as I told you when I was in the body, so you need not have any fear of demons." After he had said these words, there was lightning and thunder, and that which had appeared to them there was taken up through the stratosphere. The apostles gave thanks to the Lord with every blessing they knew, then returned to Jerusalem. As they were walking along, they spoke about the light which had come. Someone made a remark about the Lord - "If he, our Lord, suffered, then how much must we?"
(Diatessaron)

Since, then, while the heaven and the earth still stand, sacrifices have passed away, and kingdoms, and prophecies among those who are born of woman, and such like, as not being ordinances of God; hence therefore He says, 'Every plant which the heavenly Father has not planted shall be rooted up.' Wherefore He, being the true Prophet, said, 'I am the gate of life; he who enters through me enters into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.
(Diatessaron)

Whence it is impossible without His teaching to attain to saving truth, though one seek it for ever where the thing that is sought is not. But it was, and is, in the word of our Jesus. Accordingly, He, knowing the true things of the law, said to the Sadducees, asking on what account Moses permitted to marry seven, 'Moses gave you commandments according to your hard-heartedness; for from the beginning it was not so: for He who created man at first, made him male and female.'
(Diatessaron)

But to those who think, as the Scriptures teach, that God swears, He said, 'Let your yea be yea, and nay, nay; for what is more than these is of the evil one.' And to those who say that Abraham and Isaac and Jacob are dead, He said, 'God is not of the dead, but of the living.' And to those who suppose that God tempts, as the Scriptures say, He said, 'The tempter is the wicked one,' who also tempted Himself. To those who suppose that God does not foreknow, He said, 'For your heavenly Father knows that ye need all these things before ye ask Him.' And to those who believe, as the Scriptures say, that He does not see all things, He said, 'Pray in secret, and your Father, who sees secret things, will reward you.'
(Diatessaron)

And to those who think that He is not good, as the Scriptures say, He said, 'From which of you shall his son ask bread, and he will give him a stone; or shall ask a fish, and he will give him a serpent? If ye then, being evil, know to give good gifts to your children, how much more shall your heavenly Father give good things to those who ask Him, and to those who do His will!' But to those who affirmed that He was in the temple, He said, 'Swear not by heaven, for it is God's throne; nor by the earth, for it is the footstool of His feet.' And to those who supposed that God is pleased with sacrifices, He said, 'God wishes mercy, and not sacrifices' —the knowledge of Himself, and not holocausts.
(Diatessaron)

But to those who are persuaded that He is evil, as the Scriptures say, He said, 'Call not me good, for One only is good.' And again, 'Be ye good and merciful, as your Father in the heavens, who makes the sun rise on good and evil men, and brings rain upon just and unjust.' But to those who were misled to imagine many gods, as the Scriptures say, He said, 'Hear, O Israel; the Lord your God is one Lord.'
(Diatessaron)

Jesus was keeping company with tax collectors. After he had eaten with them in the inn, a leper approached him and said, "Master Jesus, I was eating with lepers and keeping company with them, thus I became a leper. If you desire it, I am clean." Immediately the Lord said, "I AM, be clean." Then the leprosy left him.
(Diatessaron)

The scribes and lawyers came to test him, thus tempt him to break the law. "Master Jesus," they said, "we know that you came from Yahweh, for you have outdone all the prophets. Tell us, according to your teaching, are we allowed to bankroll kings by paying their taxes? Should we pay or not?" But Jesus discerned their evil intention and became angry, saying to them, "Why do you call me 'Master' with your mouth, but do nothing I say? Isaiah has spoken truly concerning you: 'This people honors me with their lips but their heart is far from me; their worship is vanity. They teach man-made rules.'"
(Diatessaron)

"Evil doers plan their evil works through crafty designs. Guard that you do not deserve the same fate as they! Evil doers not only receive their just recompense in this life, but they must also suffer punishment and great torment after."
(Diatessaron)

This Teacher of Immortality made a living school against the other school, that which teaches using dead writings as textbooks. Through this school we are taught about our death and dead things. On the other hand, the teacher of immortality causes us to remove ourselves from this kind of worldly evil.
(Diatessaron)

Here is his teaching: Don't call to any father on the earth; rather, call upon your Father in heaven, for he is one. Those who do his will are my family and friends.
(Diatessaron)

You are the light of the world. But what good is it to gain the world when you lose your very soul? Now the world does not belong to you, nor you to it. Don't esteem worldly possessions as advantageous! On the contrary, the world is disadvantageous, even punishment....
(Diatessaron)

The one who is far from you today will be near tomorrow.
(Diatessaron)

Seek first the Reign of the Deity and his righteousness, and all these things will be added unto you. Ask for great things and the Deity will add unto you small things.
(Diatessaron)

Those with me haven't understood me.
(Diatessaron)

Jesus, on whom be peace, said, "The world is like a bridge. Go over it, but do not install yourself upon it."
(Diatessaron)

Jesus to Nathaniel: Walk in the sun!
(Diatessaron)

Jesus said, “Pray ye, and faint not.”
(Diatessaron)

Hear me, my chosen lambs! Do not fear the wolves!
(Diatessaron)

The cypress tree is a mystery of pious conduct.
(Diatessaron)

I am close to you, like clothing.
(Diatessaron)

He that dies will live; the humble will be lifted up.
(Diatessaron)

Blessed is the one who knows her own soul.
(Diatessaron)

Whoever works to come to that world of peace must collect his soul in the sign of the gods in paradise from now on.
(Diatessaron)

Know what is in front of your face and what is hidden will be revealed.
(Diatessaron)

Blessed are the persecuted, for they will rest in light. Blessed are the hungry and thirsty, for they will be satisfied.
(Diatessaron)

Say to them, 'Rise up! Let's go! Your brother calls for you!' If they scorn brotherhood with me, tell them, 'Your master calls.' If they disagree with that, tell them, 'It is your Lord.' Use all your skill to bring the sheep in to the shepherd. If you see that they have lost their wits for grief, draw Simon Peter away and say to him, 'Remember what I spoke to you about privately on the Mount of Olives: I have something to say but no one to say it to.'
(Diatessaron)

Jesus stands among us; he winks at us secretly and says, "Repent, so that I may forgive you your sins".
(Diatessaron)

The one who sees himself on the outside only becomes small and makes others small.
(Diatessaron)

The one who has compassion on his soul will weep and lament, pray and implore, and beg remission of sins.
(Diatessaron)

Where love is little, all deeds are imperfect.
(Diatessaron)

What good is it for a man to say, "I have power in my members," when he creates corruption by eye, ear, and senses?
(Diatessaron)

Every time you gather for begging for remission of sins, forgive - seek pardon from one another. The one who doesn't forgive is not forgiven.
(Diatessaron)

Jesus said to Andrew, "Come close to me, Andrew. Your name is 'the fire.' Blessed are you among men!" Andrew answered, "Let me speak." Jesus replied, "Speak, then, Andrew. You are a steadfast pillar." Andrew said, "As God lives, who is your father? I came to you from the house of my father and mother, and as my soul lives, I have not returned to it. I haven't even looked at the faces of my father and mother, my children, or even my wife. But I have borne my cross every day, following you from morning until night, without once laying it down. A lesser disciple could not so bear your name, Lord. I have not even desired two tunics for myself. I despise even this coat that I wear."
(Diatessaron)

He gave the disciples a small bag of medicine and told them, "Heal all who live in the city that believe in my name."
(Diatessaron)

Peter doubted the words of the Lord, but was afraid to speak up again. He motioned to John and said to him, "You speak to him about it this time." So John said, "Lord, we are afraid to say much to your face. We have not been taught to be doctors, but this is what you have asked us to be. How then will we heal bodies, as you bid us to?"
The Lord answered them, "You are correct in what you have said, John. I know that the world's doctors are able to heal those that belong to this world. However, the doctors of souls heal hearts. It is less difficult to heal bodies than hearts! Knowing this, heal the bodies first with true healing power, not medicines. Then, the ones who you have cured will have enough faith in your method that their hearts might be likewise healed!"
(Diatessaron)

"But I caution you to stay out of the houses of the rich of the city who have not even taken notice of what I have accomplished; do not eat with them or befriend them. You may think that you will influence them, but they will influence you! Many disciples have given undue respect to the rich, because they desire the riches of the world above heavenly wealth, and thus sin. These so-called disciples then influence others to sin. You have the discernment to judge these ones, but I exhort you to judge with honesty, so that your ministry may become well-known. In this way my name will be glorified." The disciples answered, "Yes, these are the right things to do."
(Diatessaron)

A disciple asked Jesus to give him something belonging to the world. Jesus told him, "Ask your mother and she will see that you have someone else's things."
(Diatessaron)

Jesus went into Levi's dye works. He took seventy-two different colors and mixed them in a vat. Afterward, the cloth in the vat came out all white. "Even so, the Son of Man has come as one who dyes," he said.
(Diatessaron)

The disciples asked Jesus, "Why do you love Mary [Magdalene] more than any of us?" The Savior answered them, "Why don't I love you as much as I love her? Who said that I loved her? When a sighted person goes into a dark place with a blind person, they are both blind. When the light comes, the one who sees perceives it, but the blind man remains in darkness. The truth is that you are blind."
(Diatessaron)

"I came to make all things new, as things above are new, and to make the outside things like the inside. I came to bring these things together in one place.
(Diatessaron)

"Some say that there is a heavenly man and one even above him. They call the former 'the lower one' and the latter, who knows all hidden things, 'the upper one.' This type of thinking is wrong. It would be more accurate for them to say, 'There is the inner and there is the outer. Then there is the one outside the outer.' For example, the mouthpieces of the Lord called the place of destruction 'the outer darkness' because there is no other greater darkness. Likewise, we pray to the 'outer one,' (known as the Father, 'the one who is in secret'), from inside our own secret places. Yet, the Father, being the outer, is among us all at the same time and is the fullness of deity. So the Father is the one who they mean when they say, 'The man above.'"
(Diatessaron)

"Some have entered the kingdom of heaven laughing, and have left laughing, as well."
(Diatessaron)

You have heard it said, Everyone who seeks truth from the true Wisdom of God will grant himself wings to fly away from the lust that scorches men's spirits, as well as every spirit that the eye can see.
(Diatessaron)

Blessed is the wise one who has searched for the truth. When that one finds truth, he rests on it unafraid forever, undaunted by skeptics.
(Diatessaron)

It is useful and good to know the end. All things visible to men will dissolve, including men themselves. The vessel they call flesh will dissolve. Flesh will be dissolved to nothing. Those that have given up or otherwise denied the faith will count the flame as punishment for what they have renounced. The ordeal will make them finally realize that they are visible indeed and outside the invisible kingdom they once inhabited. Even those with a measure of spiritual insight will be scorched and perish, because their worldly concerns had overshadowed their first love.
(Diatessaron)

The dissolving of all things will happen unexpectedly. What will be left of men will appear to be shapeless ghosts unable to abandon their pain-filled corpses, dwelling forever in the dimness of the graveyard, their souls corrupted and ruined.
(Diatessaron)

Woe to you, godless ones, who have no hope, yet rely on a future that you have created for your own safety and security. Your future will never become reality! Woe to you, whose hope is set on your prison of flesh - you will surely die! How long will you be oblivious to the truth? How long will you suppose yourselves to be imperishable? Your hope is set on the world; your god is this life! Your blindness is ruining your chances by corrupting your souls. Woe to you. The fire is already burning you up from within, and it is insatiable! Woe to you, for you are in the grip of an inward fire, which devours you openly, but secretly destroys your souls! Be prepared to meet your companions! Woe to you because of the wheels that grind in your minds. Woe to you captives bound in dark caves! You laugh! In mad laughter you rejoice! You do not reflect on your dire circumstances nor understand that you are already in perdition: living in darkness and death! On the contrary, you are drunk on fire, and consumed by bitterness! Your minds are deranged from your inner burning; the poison is sweet, as are the blows of your adversaries! Darkness rises as sunlight to you, for you have traded your freedom for bondage! You have surrendered your minds to the folly of your ways - you meditate on smoke, thus your hearts are blackened from it!
(Diatessaron)

Light only exists within light. Any light you might have shone has been hidden in the haze - it enshadows you like a shroud! Consider whom you have believed! Don't you know that your confidence cannot be placed in those who share your desperate situation? That the baptism of the world is in dirty waters? That you are the victims of your own untimely whims?
(Diatessaron)

Woe to you who dwell in this error. Why can't you heed the light of the sun which observes all from the sky as it circles. Only light can free you from your enemies! Even the moon, with its lesser light, can judge you by observing the bodies left from your slaughtering!
(Diatessaron)

Woe to you sex perverts, who thrive on immoral and wanton acts with with women! Woe to you, in the grips of the powers of your bodies! You are so afflicted! Woe to you, servants of the powers of demons! Woe to you who destroy your limbs in fire! Who is it that can quench the burning with refreshing dew? Who is it that can chase away the darkness that enshrouds you, enlighten your inner man, and cleanse the polluted baptismal waters with holy sunlight?
(Diatessaron)

Who is it that can hide the confusion that torments you? It is not too late! The light of the sun and the moon together with fresh air, holy spirit, clean earth and unpolluted water will give you a new fragrance if you allow it to be so! For if the light does not shine on your bodies, they will dry up and die like weeds or grass. If the light shines on these, they become so strong that they grow to choke out the grapevine! But if the grapevine prevails, and shades the weeds and grasses, it alone inherits the land on which it is planted. Every place a grapevine shades it dominates! We know grape arbors dominate all the land, bringing profit to the farmer, which pleases him greatly. He would have suffered great hardship on account of the worthless plants, until he would finally have to put forth the effort to uproot them! But the grapevine, because it was so nourished by the light, was able to remove them by choking them out. Thus the grapevine strengthens its dominion even more, as the remains of the weeds become as the soil, and provide mulch.
(Diatessaron)

Jesus said, “A share is allotted to all by the Father, according as each person is or shall be worthy.”
(Diatessaron)

Here is a copy of the the letter from King Abgar of Edessa to Jesus, delivered by Ananias to Jerusalem: From Abgar Uchama the King to Jesus the good Savior in Jerusalem, greetings! I have heard about you, and your ability to heal without the benefit of drugs or herbs. It is said hereabouts that you make the blind see and the lame walk; You cleanse lepers, cast out demons and spirits, cure long-term diseases, and raise the dead. When I heard about these wonders, I concluded that either you are God or the Son of God. So now I am writing to ask you to visit with me, and hear me describe my affliction. Moreover, I have heard that the Jews are speaking against you and wish to harm you. I have a city here for your safety. It is small but noble, and sufficient for both of us.
Jesus' reply: You are blessed, for you believe in me having not yet seen me. For it is written of me that those who see me won't believe in me, but those who haven't will, and those who believe will live! But concerning your letter that I should come to you: It is necessary that I fulfill all the purposes for which I was sent here. Afterwards, I must be taken back to Him who sent me. When that time comes, and I am taken up, I will send one of my disciples to you, so that you may be healed of your affliction, and that you and yours might have life. After the fulfillment of this prophesy, he appeared to Thaddeus, his disciple, and sent him to Edessa, where King Abgar was healed of his affliction, and many came to know of the power of the risen Lord through the disciple.
(Diatessaron)

As he led them out, he said, "All of you will be offended tonight, as it is written, 'I will strike the shepherd and the sheep will be scattered.'" When Peter said, "Even if all, not I," Jesus said, "Before the cock crows twice, three times you will today deny me."
(Diatessaron)

They will deliver me up and crucify me; on the third day will I rise from the dead. Go to Galilee this afternoon, and tell the news to Simon and the others.
(Diatessaron)

One time Jesus took James, Peter, and I (John) to the mountain where he prayed, and we saw him in an indescribable light.
Another time he bid us come up the mountain saying, "Come with me." When we arrived, he went a distance and began to pray.
Since I knew he loved me, I quietly approached him from behind and stood looking at his back. Then I perceived in the spirit that he was not dressed in clothing, but stripped of his usual garments. As such, he did not look at all like a regular man. For his feet were very white, snow white, and the ground was lit up by them. And his head seemed to stretch upward to heaven. It so frightened me that I cried aloud.
As he turned to answer my cry, I saw him once again as a small man. He grabbed my beard and pulled it saying, "John, do not be without your faith, but believe. Do not question the vision that you have seen." I said to him, "Lord, what have I done?" But I'm telling you, friends, that, for a month, I suffered nearly unbearable pain where he pulled at my beard. I even told him, "Lord, if your playful tug has caused me such pain, how much pain would I have had to bear if you had struck me?" He said to me, "Be concerned from now on not to tempt the untemptable one."
One time all the disciples were sleeping in a house in Gennesaret. I unwrapped my covers to see what Jesus was doing. Jesus said to me, "John, go back to sleep." I pretended to sleep, and after a while I saw another man like him descending and I heard him say to the Lord, "Jesus, these men you have chosen still do not believe you." My Lord replied, "You are right; for they are men."
Before Jesus was arrested by the lawless Jews, whose lawgiver is the lawless serpent, he brought us together and said, "Before I am delivered to them, let us sing a hymn to the Father, and then go on to meet our destiny." We held hands at his bidding, and he stood in the middle of our circle. "Answer Amen to me." He sang this hymn.
Glory be to thee, Father.
Glory be to thee, Logos:
Glory be to thee, Grace. --Amen.
Glory be to thee, Spirit:
Glory be to thee, Holy One:
Glory be to thy Glory. --Amen.
We praise thee, Father:
We thank thee, Light:
In whom darkness stays not.
--Amen.
And why we give thanks,
I tell you: I will be saved,
And I will save.
--Amen.
I will be loosed,
And I will loose.
--Amen.
I will be wounded,
And I will wound.
--Amen.
I will be born,
And I will bear.
--Amen.
I will eat,
And I will be eaten.
--Amen.
I will hear,
And I will be heard.
--Amen.
I will be thought,
Being wholly thought.
--Amen.
I will be washed,
And I will wash.
--Amen.
Grace dances.
I will pipe,
Dance, all of you.
--Amen.
I will mourn,
Beat you all your breasts.
--Amen.
The one Ogdoad
sings praises with us.
--Amen.
The twelfth number
dances on high.
--Amen.
To the Universe
belongs the dancer.
--Amen.
He who does not dance
does not know what happens.
--Amen.
I will flee,
and I will be fled.
--Amen.
I will adorn,
and I will be adorned.
--Amen.
I will be united,
and I will unite.
--Amen.
I have no house,
and I have houses.
--Amen.
I have no place,
and I have places.
--Amen.
I have no temple
and I have temples.
--Amen.
I am a lamp to you
who see me.
--Amen.
I am a mirror to you
who know me.
--Amen.
I am a door to you
who knock on me.
--Amen.
I am a way to you
the traveler.
--Amen.
Now if you follow my dance,
see yourself in Me who am speaking, And when you have seen what I do, keep silent about my mysteries. You who dance, consider what I do, for yours is This Passion of Man which I am to suffer. For you could by no means have understood what you suffer unless I was to you as the Logos, sent by the Father.
You who have seen what I suffer saw me as suffering yourself, and seeing it you did not stay, but were wholly moved. Being moved towards wisdom, you have me as a support; rest in me.
Who I am, you shall know when I go forth. What I now am seen to be, that I am not; What I am you shall see when you come yourself.
If you knew how to suffer you would be able not to suffer. Learn how to suffer and you shall be able not to suffer.
What you do not know I myself will teach you.
I am your Deity, not the Deity of the traitor. I will that there be prepared holy souls for me.
Understand the word of wisdom!
As for me,
If you would understand what I am: By the word Word I was mocked at all things and I was not mocked at all. I leaped but do you understand the whole. And when you have understood it, then say, Glory be to thee, Father.
Say again with me,
Glory be to thee, Father,
Glory be to thee, Word.
Glory be to thee, Holy Spirit.
--Amen.
After the Lord had danced with us he left. We were like men amazed or fast asleep, and we ran away to and fro.
(Diatessaron)

Jesus revealed the mystery of the cross. "One ready man must hear what I have to say, John.... For your sakes I sometimes call this mysterious 'cross of light' by various names, among them, the Logos, the Son, the Father, the Spirit, Jesus, the Christ, the Mind, the Door, the Way, the Bread, the Seed, the Resurrection, the Faith, and Grace. All these are part of the mystery, but given names for the sake of mankind.
"But the true identity of the 'cross of light,' as it is known to itself and spoken to us, is the discernment of the nature of all things, the strengthening bulwark of stability from instability, and the harmonious application of wisdom, being wisdom in harmony. For unstable and transient things proceed from other convenient entities, such as principalities, powers, authorities, and demons with the accompanying demonic activities, the like of threats, inflamed passions, and devilish intentions.
All these sprout from the inferior root of Satan and his nature.
"This cross has united all things through the Logos, then dispatched that which is unstable and inferior. But I do not speak of the cross made of wood that you will see when you descend from here; nor am I that man you on the cross, I who you can hear but not see. I was recognized for what I am not. That which I was recognized for was the subject of mean insults, the likes of them I did not deserve. I am the Lord of this place, and as my place of rest is not seen nor rightly spoken of, all the more will I not be seen or rightly spoken of.
"Since the crowd around the cross is not united, then we perceive its inferior nature. Those who you saw on the cross are not united in him, for they had not yet been gathered together.
When human nature is humbled and the masses come to me and obey me, the one who hears me will be united with me. That one will be changed, and become superior to the rest even as I am now superior.
"For as long as you do not say that you belong to me, I am not what I am. If you listen to me, you will be like me, and I will be what I was, and we will be united - from me you become what I am!
So ignore what the rest say, and despise the talk of those outside the mystery. Know only that I am with the Father entirely, and he is with me.
"They will say I have suffered grievously, but I have not suffered at all. What you and the others perceived as suffering is to be called a mystery that has been revealed to you in my dance. For I have shown you that which you are; but what I am is known only to me. Allow me to be what I am and let me have that which is mine. What is yours you must see through me. Now you must see me not as I appear to your natural mind, but rather through your knowledge as my brother.
"You have heard that I did suffer, but I did not. You heard that I did not suffer, yet I did. You have heard that I was pierced, yet I was not wounded; that I was hanged, yet I wasn't; that my blood flowed, yet it didn't. Those things that they say that I endured, I did not. But those things that they did not say I endured. I did!
Now I will show you the mystery of what I really suffered, for I know that you will understand. Know me, then, as the torment of the Logos, the piercing of the Logos, the blood of the Logos, the wounding of the Logos, the nailing of the Logos, and the death of the Logos. I have thus discarded my manhood. In order to fully know the Deity, you must first know the Logos. Finally, know the man, and what he has suffered."
(Diatessaron)

You say that your bitter tears, mourning, and anguish are behind you now, but I still remember them. You must continue to weep, but now for those outside Father's inheritance. So preach what is good - for the son is about to ascend as it is fit for him to do. Verily I say unto you, I would never have descended to earth if my mission was to those who had ears to hear my message. It is to your shame that I say this.
In your heart of hearts you really do not wish me to stay with you any longer. And I do not wish to stay. Behold then, I shall soon depart from you. Therefore, follow me quickly! After all, I told you that "for your sakes I came down," and for this reason! Until you ascend to my place, you will still be "the Beloved," the ones who will cause many to live for eternity!
Invoke your Father, fervently ask him often, and he will grant your desires. You are blessed, for you were seen with the Son when he was proclaimed before the angels and glorified among the saints. Yours is life! Rejoice and be glad as sons of the Deity! You will be saved if you keep in his will; you will save yourself if you accept my reproof. Father will forgive much i know, for I am interceding on your behalf.
The body without the soul cannot sin. Neither can the soul be saved without the spirit. For it is the spirit that saves the soul, but the body that kills it. In other words, since soul and body are the same (scripture says, the man became a living soul), the soul thus kills itself. But if the spirit saves the soul by freeing it from evil, then the body becomes free from sin.
Verily I say to you, the Deity will not forgive the sin of the soul nor the guilt of the flesh by any means other than by spirit - no one who wears flesh will be saved. Do you think that many will find themselves to be the fourth one in heaven?
I have endued you with many measures of faith and have even revealed my glory to you, James. Still, neither of you have known me for who I AM. Now and again I have seen you elated and rejoicing at the promise of eternal life, yet you are very sad and full of grief when you learn of the kingdom. Why? After all, you, through faith-knowledge, have received eternal life!
So do not grieve at the hardship of the kingdom or the rejection of mankind, but rejoice the more in hearing the promise! Verily I say to you, the ones who receive life and believe in the kingdom will never leave it, even if the Father should wish to throw them out!
(Diatessaron)

Lord Jesus the Christ our Saviour commanded us: "that before ye are ready to divide anything by lot, for eparchies, ye shall count the places of the numbers, the authorities of the Bishops, the seats of the Elders, the continual offerings of the Deacons, the admonitions of the Readers, the blamelessnesses of the Widows, and all the things that are fitting to the foundation and confirmation of the Church, according as they already know the type of heavenly things. Let them take care and keep themselves from all error, knowing that they have an account to give in the great day of judgment concerning the things that having heard they have not kept They commanded us Ho confirm’ His words in all places."
"Go and teach them to carry out all the things which I have commanded you forever."
(Diatessaron)

The Father of Light is not merely god or a god, or similar to a god. It is incorrect to think of him so: he is The Invisible Spirit. Since there is none more powerful, no one is able to give him orders. He does not live in inferior beings; rather, everything exists in him. He even brought himself into being, and he lives forever because he does not require sustenance. Since he does not lack for anything, he needs nothing for completion. He is a completely perfect being in light.
His ability is unlimited, since there is no one more powerful to set limits. He is not able to be closely examined as a specimen, for no one lived before him to examine him. For the same reason, he cannot be measured. He is invisible since no one has seen him. He is eternal for he had no beginning.
He is indescribable since no one is able to comprehend him to speak of him. He cannot be named since there was no one with the authority to name him. He is blinding light - pure, holy, immaculate.
Since all but him are corrupt, and he is incorruptible, no one is able to describe his blessedness, divinity, or perfection.
He is even superior to such eloquent words in their fullness of meaning!
He is not corporal or incorporeal. He is neither large nor small. One cannot say, "Of what quantity is he, or what quality?" No one can know him. He is more than superior - he is beyond the confines of time and reality since he created these and did not receive them from another. He does not look to anyone for anything out of need. All look expectantly to him in his light.
His perfection is majestic. He is pure, limitless mind. He is time-giving time, life-giving life, blessings-giving blessed, knowledge-giving knowledge, goodness-giving goodness, mercy- and redemption-giving mercy, grace-giving grace - not because these are his possession; rather, they are the benefits of his gift of immeasurable and incomprehensible light.
How can I describe him so that you can understand? His existence is indestructible; his repose is in the confident knowledge of being before all. He is the head of all creation, and he imparts strength through his goodness. We are unable to describe him accurately or understand him; all, that is, but the one who came forth from the Father.
This one who came forth is able to describe him because he looks at the Father through the very light that surrounds him. This light is also called the "spring water of life." So he is the mediator who imparts this light to all creations in every way, for he is able to gaze upon the Father's image in the spring water of the spirit. He is able to accomplish his desires through this water-light that surrounds him. Now you know, for I have told only you.
(Diatessaron)

The resurrected Lord said to his disciples, "Go to the city called Habitation. Stay there and endure with patience those who have believed in my name because of the hardships I have endured. They should be taught the things I have imparted to you. I will provide for your needs if you are obedient in this work. Give the poor what they need from what you have until I give them something better - those things that you received from me for nothing." Peter answered the Lord, "Lord you have instructed us to give up the world and all that is therein. We have done so for your sake. But we are concerned about what we will eat, for we have sustenance only from day to day, and no more than for a single day. How will we be able to provide for these poor when we can barely provide for ourselves?" The Lord answered, "Peter, understand me. Don't you yet know that my name, which you teach, is greater than all riches, and the Wisdom of the Deity is better than gold, silver, and precious stones?"
(Diatessaron)

Jesus said, "As for the mysteries I will impart to you: keep them; repeat them to no one except the worthy. Don't confide them to your mother, brother, sister, or any relative neither for food, drink, women, gold or silver or for anything else of this world. Keep them and give them to no one for the sake of the world's good!"
(Diatessaron)

Jesus, the living, said to his apostles, "Blessed is he who has crucified the world, and has not allowed the world to crucify him!" The Apostles answered with a voice, "Lord, teach us how to crucify the world so that it may not crucify us, so that we may not perish by losing our lives!" Jesus answered, "The one who has crucified the world is the one who has found my Word and has fulfilled it in the will of the One who sent me."
(Diatessaron)

Jesus said, “To his chosen, he saith: Go ye out of the house of my Father.”
(Diatessaron)

Jesus said, “Let us resist all iniquity and hold it in hatred.”
(Diatessaron)

“The Saviour himself testified that Solomon was wiser than all who came before.”
(Diatessaron)

Jesus said, “Few things are needful, or just one.”
(Diatessaron)

Jesus said, “Blessed is he who also fasts for this, that he might feed the poor.”
(Diatessaron)

Jesus said, “Honour the demons, not that ye may be assisted by them, but that they may not injure you.”
(Diatessaron)

Jesus said, “The Father begat me, he said, and I came forth from the Father, and am here."
(Diatessaron)

Jesus said, “He who is near me is near the fire; but he who is far from me is far from the kingdom.”
(Diatessaron)

"The married should not repudiate the spouse; the unmarried should remain so."
(Diatessaron)

"For this we say to you by the word of the Lord, that we who are alive and remain to the advent of the Lord will not precede those who have fallen asleep, because the Lord himself, with a shout, with the voice of the archangel and with the trumpet of God, will descend from heaven, and the dead in Christ will rise first. Afterward we who are alive and remain will be raptured up together with them in the clouds to meet the Lord in the air."
(Diatessaron)

"It is blessed rather to give than to receive."
(Diatessaron)

"Those who are with me have not understood me."
(Diatessaron)

"But rather also concerning this he has said: Let your alm sweat in your hands until you know to whom to give it."
(Diatessaron)

"Thus, he says, those who wish to see me and take hold of my kingdom must receive me in tribulation and suffering."
"Likewise again he narrates concerning the cross in another prophet, who says: And when will these things be consummated? The Lord says: When the tree shall lean over and stand up, and when blood shall flow from the tree. You have again a note concerning the cross and the who was to be crucified."
(Diatessaron)

"There shall be schisms and heresies."
(Diatessaron)

"In what things I take you [by surprise], in those things I also will judge."
(Diatessaron)

"The blessing thus predicted pertains, without [fear of] contradiction, to the times of the kingdom, when the just, rising from the dead, will reign, when even the creation, renewed and liberated, will produce a multitude of foods of all kinds from the dew of heaven and the fertility of the earth, just as the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord would teach about those times and would say:"
(Diatessaron)

"On this account the savior says: Save yourself and your soul."
(Diatessaron)

"And again the Lord says: Let the one who has married not be cast out, and let the one who has not married not marry. He who has confessed that he will not marry according to his decision of eunuchhood, let him remain unmarried."
(Diatessaron)

"Yes, indeed, concerning love also he says: Love covers a multitude of sins."
(Diatessaron)

"My mystery is for me and for the sons of my house."
(Diatessaron)

"And the Lord said: Go out, those who wish to do so, from your bonds."
(Diatessaron)

"No man can obtain the heavenly kingdom that has not passed through temptation."
(Diatessaron)

"Our Lord Jesus Christ, the son of God, said: The good things must come, and blessed is the one, he says, through whom they come."
(Diatessaron)

"And Peter [said]: We remember our Lord and teacher, how he commanded and said to us: Keep the mysteries for me and for the sons of my house."
(Diatessaron)

"Martha said about Mary that she had seen her smiling. Mary said: I never laughed, for he said to you when he taught that the sick would be saved through the strong."
(Diatessaron)

"I choose for myself those who please me; they please me whom my father in heaven gives me."
(Diatessaron)

On this account he says: "The one speaking in the prophets, behold, I am here."
(Diatessaron)

For the scripture says: "An unproven man is one who is untempted."
(Diatessaron)

"Finally, the Lord said to them: Why do you wonder at signs? I am giving you a great inheritance which the whole world does not have."
(Diatessaron)

"In anyone partakes of the body of the Lord and [also] bathes, he will be accursed, just as the Lord said."
(Diatessaron)

"[He who today i]s far away tomorrow [close at hand to you will] be."
(Diatessaron)

"...the evangelical word that says: The scheme of this world is passing."
(Diatessaron)

"Be strong in the battle and fight with the ancient serpent, and you will receive the eternal kingdom, says the Lord."
(Diatessaron)

“Marvel at what is present,” laying this down as the first step toward the knowledge of things beyond.
(Diatessaron)

“To fight with the flesh and misuse it, without yielding to it through undisciplined pleasure, so to increase the soul through faith and knowledge.”
(Diatessaron)

So Zaccheus whom they call Matthias, the chief tax collector, when he had heard that the Lord had esteemed him highly enough to be with him, said,
“Behold, half of my present possessions I give as alms, and Lord, if I ever extorted money from anyone in any way, I return it fourfold.”
At this the savior said, “When the son of man came today, he found that which was lost.”
(Diatessaron)

Jesus to the disciples: If anyone of Israel desires to repent and through my name believes in Yahweh, his sins will be forgiven him. For 12 years go into the world and preach this message so that no one may say, "We haven't heard."
(Diatessaron)

"Jesus was keeping company with tax collectors. After he had eaten with them in the inn, a leper approached him and said, "Master Jesus, I was eating with lepers and keeping company with them, thus I became a leper. If you desire it, I am clean."
Immediately the Lord said, "I AM, be clean." Then the leprosy left him.
The scribes and lawyers came to test him, thus tempt him to break the law. "Master Jesus," they said, "we know that you came from Yahweh, for you have outdone all the prophets. Tell us, according to your teaching, are we allowed to bankroll kings by paying their taxes? Should we pay or not?" But Jesus discerned their evil intention and became angry, saying to them, "Why do you call me 'Master' with your mouth, but do nothing I say? Isaiah has spoken truly concerning you: 'This people honors me with their lips but their heart is far from me; their worship is vanity. They teach man-made rules.'"
Jesus and his disciples were walking along the bank of the Jordan river. Jesus quizzed his disciples, "Behold, a grain of wheat. When it is planted by nature, lying invisible beneath the earth, do we consider that time is well spent pondering its wealth?"
And as they were pondering, perplexed by this strange question, Jesus knelt and sowed a handful of wheat on the bank, watering it. Immediately before their eyes, the wheat sprouted and grew to seed, to their amazement and great joy."
(Diatessaron))

143
[...] and taking up stones together to stone him. And the rulers laid their hands upon him to seize him and hand him over to the crowd. And they could not take him because the hour of his arrest had not yet come. But the Lord himself, escaping from their hands, withdrew from them.

And behold, a leper coming to him, says: "Teacher Jesus, while traveling with lepers and eating together with them in the inn, I myself also became a leper.* If therefore you will, I am clean."

And the Lord said to him: "I will, be clean."

And immediately the leprosy left him. And Jesus said to him: "Go show yourself to the priests and offer concerning the cleansing as Moses commanded and sin no more [...]"
(Diatessaron)

* (Schmidt:) You look for the lepers and were eating with publicans. Have mercy, I am like them.
The original reconstruction is factually impossible (traveling with lepers), therefore this new one.
(Diatessaron)

Coming to him, they tested him in an exacting way, saying: "Teacher Jesus, we know that you have come from God, for what you do testifies beyond all the prophets. Therefore tell us, is it lawful to pay to kings the things which benefit their rule? Shall we pay them or not?"
But Jesus, perceiving their purpose and becoming indignant said to them: "Why do you call me teacher with your mouth, not doing what I say? Well did Isaiah* prophesy concerning you, saying: 'This people honor me with their lips, but their heart is far from me. And in vain they worship me, teaching as their doctrines the precepts of men...'"
----
* Jes 29:13 (NRS): The Lord said:
"Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me, and their worship of me is a human commandment learned by rote, ..."
(Diatessaron)

"(...) shut up (...) has been subjected uncertainly (...) its weight unweighted?"
And when they where perplexed at the strange question, Jesus, as he walked, stood on the lip of the Jordan river, stretching out his right hand, filled it with (...) and sowed upon the (...). And the (...) water (...) the (...). And (...) before them, he brought forth fruit (...) much (...) for joy (...)

(Dodd:) "When a husbandman has enclosed a small seed in a secret place, so that it is invisibly buried, how does its abundance become immeasurable?"
And when they where perplexed at the strange question, Jesus, as he walked, stood still upon the verge of the River Jordan, and stretching out his right hand, he filled it with water and sprinkled it upon the shore. And thereupon the sprinkled water made the ground moist, and it was watered before them and brought forth fruit...

(Schmidt:) "Why is the seed enclosed in the ground, the abundance buried? Hidden for a short time, it will be immeasurable."
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with seed and sowed it upon the ground. And thereupon he poured sufficient water over it. And looking at the ground before them, the fruit appeared...

(Cerfaux:) "(...) enclosed like me, buried, uncertain, and making possible immeasurable abundance?"
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he took a fig-tree and planted it in the river. And on the water, the roots spread out and fruit appeared...

(Lietzmann:) And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with water and sowed on the ground. And the sprinkled waterpurified(?) the ground. (...) and coming out before them, the fruit appeared.

(Lagrange:) And when they where perplexed at the strange question, Jesus walked at the banks of the River Jordan, and stretching out his right hand, he filled it with sand and sowed seed on the sand. And then he poured running water over it. And it run to seed and coming out before them, the fruit appeared.
(Diatessaron)

. . . to the lawyers: ". . . everyone who acts contrary to the law, but not me . . . what he does, as he does it." And having turned to the rulers of the people he spoke the following saying, "Search the scriptures in which you think that you have life; these are the ones which bear witness to me. Do not think that I came to accuse you to my father. There is one that accuses you, even Moses, on whom you have set your hope." And when they said, "We know that God has spoken to Moses, but as for you, we do not know where you come from." Jesus answered and said to them, "Now accusation is raised against your unbelief with respect to those to whom he bore witness. Because if you had believed Moses, you would believe me since it is about me that he wrote to your fathers."
(Diatessaron)

. . . to gather stones together [to stone] him. And the rulers laid their hands on him to [deliver] him to the crowd. But they were not able to arrest him since the hour of his being handed over had not yet come. But the Lord himself escaped from their hands and turned away from them.
And behold, a leper coming to him, says: "Teacher Jesus, while traveling with lepers and eating together with them in the inn, I myself also became a leper. If therefore you will, I will be clean."
And the Lord said to him: "I will, be clean."
And immediately the leprosy left him. And Jesus said to him: "Go show yourself to the priests and offer concerning the purification as Moses commanded and sin no more [...]"
(Diatessaron)

"It weighed me down. Then Jesus approached in a vision and said, "Why are you discouraged? For not . . . you, but the . . . "
. . . "you said, although you are not answering. What then did you renounce? What is the new doctrine that they say you teach, or what is the new baptism that you proclaim? Answer and . . . "
When the scribes and Pharisees and priests saw him, they were angry that he was reclining in the midst of sinners. But when Jesus heard, he said, "Those who are healthy have no need of a physician . . . "
" . . . and pray for your enemies. For the one who is not against you is for you. The one who is far away today, tomorrow will be near you and in . . . the adversary . . ."
(Diatessaron)

The Epistle of Jesus
"Here is a copy of the the letter from King Abgar of Edessa to Jesus, delivered by Ananias to Jerusalem:
From Abgar Uchama the King to Jesus the good Savior in Jerusalem, greetings! I have heard about you, and your ability to heal without the benefit of drugs or herbs. It is said hereabouts that you make the blind see and the lame walk; You cleanse lepers, cast out demons and spirits, cure long-term diseases, and raise the dead. When I heard about these wonders, I concluded that either you are God or the Son of God. So now I am writing to ask you to visit with me, and hear me describe my affliction.
Moreover, I have heard that the Jews are speaking against you and wish to harm you. I have a city here for your safety. It is small but noble, and sufficient for both of us.

Jesus' reply:
You are blessed, for you believe in me having not yet seen me. For it is written of me that those who see me won't believe in me, but those who haven't will, and those who believe will live!
But concerning your letter that I should come to you: It is necessary that I fulfill all the purposes for which I was sent here. Afterwards, I must be taken back to Him who sent me. When that time comes, and I am taken up, I will send one of my disciples to you, so that you may be healed of your affliction, and that you and yours might have life.
After the fulfillment of this prophesy, he appeared to Thaddeus, his disciple, and sent him to Edessa, where King Abgar was healed of his affliction, and many came to know of the power of the risen Lord through the disciple."
(Diatessaron)

Sayings of the Savior
Acts 20:35, quoted by Paul:
"It is more blessed to give than receive."
(Diatessaron)

Inscription on a mosque in India (1601), but traced back to at least the 8th century: "Jesus, on whom be peace, said, "The world is like a bridge. Go over it, but do not install yourself upon it."
(Diatessaron)

Ephraem:
"I have chosen you before the world was."
(Diatessaron)

Berlin papyrus 11710:
"Jesus to Nathaniel: Walk in the sun!"
(Diatessaron)

Fayyum Fragment:
"As he led them out, he said, "All of you will be offended tonight, as it is written, 'I will strike the shepherd and the sheep will be scattered.'" When Peter said, "Even if all, not I," Jesus said, "Before the cock crows twice, three times you will today deny me."
(Diatessaron)

Letter of the Romans to the Corinthians; Clement, Bishop of Rome, first century: "Show mercy so that you may receive it. Forgive others so that you may be forgiven. As you do, it will be so done to you. As you give, so will it be given to you. As you judge, so will you also be judged. As you show kindness, so will you be shown kindness. With the same rule you use to measure these things, so will you be measured."
(Diatessaron)

"Let the lambs not fear the wolves after their death. As for you, do not fear those who kill you, for they can do no more. Fear him who has the power to throw soul and body into hell after you are dead."
(Diatessaron)

"If you do not guard something small, who will give you something great? Whoever is faithful with very little is faithful with very much."
(Diatessaron)

Clement of Alexandria, Stromata 2.9.45.4
“Marvel at what is present,”
(Diatessaron)

Clement of Alexandria, Stromata 3.4.26.3
“To fight with the flesh and misuse it, without yielding to it through undisciplined pleasure, so to increase the soul through faith and knowledge.”
(Diatessaron)

Clement of Alexandria, Stromata 4.6.35.2
So Zaccheus whom they call Matthias, the chief tax collector, when he had heard that the Lord had esteemed him highly enough to be with him, said, “Behold, half of my present possessions I give as alms, and Lord, if I ever extorted money from anyone in any way, I return it fourfold.”
At this the savior said, “When the son of man came today, he found that which was lost.”
(Diatessaron)

Clement of Alexandria, Stromata 7.13.82.1
“If the neighbor of an elect person sins, the elect person sins. For if he had led himself as the word dictates, the neighbor would have been in awe of his life so that he did not sin.”
(Diatessaron)

Apostolic Church Order, 26
"For he said to us before, when he was teaching: That which is weak shall be saved through that which is strong."
(Diatessaron)

Justin Martyr, Dial. 47
"Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those I shall judge you."
(Diatessaron)

Clement of Alexandria, Stromata, I, 24, 158
"For ask, he says for the great things, and the small shall be added to you."
(Diatessaron)

Sixth Logion:
"Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."
(Diatessaron)

In Acts, xx, 35,
"Remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive."
(Diatessaron)

In "Acta Philippi", 34:
"For the Lord said to me: Except ye make the lower into the upper and the left into the right, ye shall not enter into my kingdom."
(Diatessaron)

"Wrath destroyeth even wise men".
(Diatessaron)

Resch has put forth the conjecture that the words of Clem. Alex. Strom. I, 8, 41,
"These are they who ply their looms and weave nothing, saith the Scripture"
, refer to a Saying of Jesus, though there is no solid foundation for this belief.
(Diatessaron)

(c) Coming down to us through channels outside the canonical Gospels, the Agrapha do not comprise: (1) Mere parallel forms, or amplifications, or, again, combinations of Sayings contained in the canonical Gospels. Thus we find a combination of Matt., vi, 19; x, 9; Luke, xii, 33, in Ephr. Syr. Test. (opp. Græce, ed. Assemani, II, 232):
"For I heard the Good Teacher in the divine gospels saying to his disciples, Get you nothing on earth."
(Diatessaron)

(2) Homiletical paragraphs of Jesus, thoughts given by ancient writers. Thus Hippolytus (Demonstr. adv. Judæos, VII) paraphrases Ps. lxviii (lxix), 26:
"Whence he saith, Let their temple, Father, be desolate."
(Diatessaron)

[Papyrus Egerton 2]
[...] And Jesus said to the lawyers: "Punish every wrongdoer and transgressor, and not me. [...]* he does, how does he do it?"
(Diatessaron)

And turning to the rulers of the people he said this word: "Search the scriptures, in which you think you have life. These are they, which testify about me. Do not suppose that I have come to accuse you to my father. There is one who accuses you: Moses, in whom you have hoped."
And they said: "We know that God spoke to Moses,but as for you, we do not know, where you are from."
Jesus answered and said to them: "Now is accused your disbelief in those who have been commended by him. For had you believed Moses, you would have believed me. For about me he wrote to your fathers [...]"
(Diatessaron)

"Judge the deeds, how he does, what he does."
"Because an outlaw does not know, how he does, what he does."
"Because it's unexplained, how he does, what he does."
"And see, how he does, what he does."
"Who is condemning, how he does, what he does."
(Diatessaron)

And behold, a leper coming to him, says: "Teacher Jesus, while traveling with lepers and eating together with them in the inn, I myself also became a leper.* If therefore you will, I am clean."
And the Lord said to him: "I will, be clean."
And immediately the leprosy left him. And Jesus said to him: "Go show yourself to the priests and offer concerning the cleansing as Moses commanded and sin no more [...]"
(Diatessaron)

But Jesus, perceiving their purpose and becoming indignant said to them: "Why do you call me teacher with your mouth, not doing what I say? Well did Isaiah* prophesy concerning you, saying: 'This people honor me with their lips, but their heart is far from me. And in vain they worship me, teaching as their doctrines the precepts of men...'"
(Diatessaron)

Jes 29:13 (NRS):
The Lord said: "Because these people draw near with their mouths and honor me with their lips, while their hearts are far from me, and their worship of me is a human commandment learned by rote, ..."
(Diatessaron)

A
"When a husbandman has enclosed a small seed in a secret place, so that it is invisibly buried, how does its abundance become immeasurable?"
And when they where perplexed at the strange question, Jesus, as he walked, stood still upon the verge of the River Jordan, and stretching out his right hand, he filled it with water and sprinkled it upon the shore. And thereupon the sprinkled water made the ground moist, and it was watered before them and brought forth fruit...

B
"Why is the seed enclosed in the ground, the abundance buried? Hidden for a short time, it will be immeasurable."
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with seed and sowed it upon the ground. And thereupon he poured sufficient water over it. And looking at the ground before them, the fruit appeared...

C
"(...) enclosed like me, buried, uncertain, and making possible immeasurable abundance?"
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he took a fig-tree and planted it in the river. And on the water, the roots spread out and fruit appeared...

D
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with water and sowed on the ground. And the sprinkled waterpurified(?) the ground. (...) and coming out before them, the fruit appeared.

E
And when they where perplexed at the strange question, Jesus walked at the banks of the River Jordan, and stretching out his right hand, he filled it with sand and sowed seed on the sand. And then he poured running water over it. And it run to seed and coming out before them, the fruit appeared.
(Diatessaron)

229
Chapter LII. Other Sayings of Christ
Since, then, while the heaven and the earth still stand, sacrifices have passed away, and kingdoms, and prophecies among those who are born of woman, and such like, as not being ordinances of God;
(Diatessaron)

Chapter LIII. Other Sayings of Christ
But also a witnessing voice was heard from heaven, saying,
'This is my beloved Son, in whom I am well pleased; hear Him.'
(Diatessaron)

And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying,
'Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.'
(Diatessaron)

Chapter LIV. Other Sayings
Whence it is impossible without His teaching to attain to saving truth, though one seek it for ever where the thing that is sought is not. But it was, and is, in the word of our Jesus. Accordingly, He, knowing the true things of the law, said to the Sadducees, asking on what account Moses permitted to marry seven,
'Moses gave you commandments according to your hard-heartedness; for from the beginning it was not so: for He who created man at first, made him male and female.'
(Diatessaron)

Chapter LV. Teaching of Christ
But to those who think, as the Scriptures teach, that God swears, He said,
'Let your yea be yea, and nay, nay; for what is more than these is of the evil one.'
(Diatessaron)

And to those who say that Abraham and Isaac and Jacob are dead, He said,
'God is not of the dead, but of the living.'
(Diatessaron)

And to those who suppose that God tempts, as the Scriptures say, He said,
'The tempter is the wicked one,' who also tempted Himself.
(Diatessaron)

To those who suppose that God does not foreknow, He said,
'For your heavenly Father knows that ye need all these things before ye ask Him.'
(Diatessaron)

And to those who believe, as the Scriptures say, that He does not see all things, He said, 'Pray in secret, and your Father, who sees secret things, will reward you.'
(Diatessaron)

Chapter LVI. Teaching of Christ
And to those who think that He is not good, as the Scriptures say, He said,
'From which of you shall his son ask bread, and he will give him a stone; or shall ask a fish, and he will give him a serpent? If ye then, being evil, know to give good gifts to your children, how much more shall your heavenly Father give good things to those who ask Him, and to those who do His will!'
(Diatessaron)

But to those who affirmed that He was in the temple, He said,
'Swear not by heaven, for it is God's throne; nor by the earth, for it is the footstool of His feet.'
(Diatessaron)

And to those who supposed that God is pleased with sacrifices, He said,
'God wishes mercy, and not sacrifices' —the knowledge of Himself, and not holocausts.
(Diatessaron)

Chapter LVII. Teaching of Christ
But to those who are persuaded that He is evil, as the Scriptures say, He said,
'Call not me good, for One only is good.'
(Diatessaron)

And again,
'Be ye good and merciful, as your Father in the heavens, who makes the sun rise on good and evil men, and brings rain upon just and unjust.'
(Diatessaron)

But to those who were misled to imagine many gods, as the Scriptures say, He said,
'Hear, O Israel; the Lord your God is one Lord.'
(Diatessaron)

[The Acts of Andrew]
Jesus said to Andrew, "Come close to me, Andrew. Your name is 'the fire.' Blessed are you among men!"
(Diatessaron)

Andrew answered, "Let me speak."
Jesus replied, "Speak, then, Andrew. You are a steadfast pillar."
Andrew said, "As God lives, who is your father? I came to you from the house of my father and mother, and as my soul lives, I have not returned to it. I haven't even looked at the faces of my father and mother, my children, or even my wife. But I have borne my cross every day, following you from morning until night, without once laying it down. A lesser disciple could not so bear your name, Lord. I have not even desired two tunics for myself. I despise even this coat that I wear."
(Diatessaron)

Inscription on a mosque in India (1601), but traced back to at least the 8th century: Jesus, on whom be peace, said, "The world is like a bridge. Go over it, but do not install yourself upon it."
(Diatessaron)

Ephraem:
I have chosen you before the world was.
(Diatessaron)

Berlin papyrus 11710:
Jesus to Nathaniel: Walk in the sun!
(Diatessaron)

Fayyum Fragment:
As he led them out, he said, "All of you will be offended tonight, as it is written, 'I will strike the shepherd and the sheep will be scattered.'" When Peter said, "Even if all, not I," Jesus said, "Before the cock crows twice, three times you will today deny me."
(Diatessaron)

The Preaching of Peter
The Preaching of Peter (Kerugmata Petrou) expounds several important opinions of Peter: the secrecy of his books of sermons, his attitude toward women and his version of the confrontation with Paul described in Galatians. It is a very enlightening collection of sermons dated to the second century.
Jesus to the disciples: If anyone of Israel desires to repent and through my name believes in Yahweh, his sins will be forgiven him. For 12 years go into the world and preach this message so that no one may say, "We haven't heard."
I have chosen the twelve because I have found them worthy to be my disciples. I sent these, whom I was sure would be true Apostles, into the world to proclaim to all the joyous message that all may know that there is only one qeos, and to reveal the future through those who believe in me. The end of which is that those who hear and believe might be saved; and those who do not believe may yet testify that they too have heard the message. That they might not be able to excuse themselves by saying, "We haven't heard."
(Diatessaron)

The one who is far from you today will be near tomorrow.
The splinter that is in your brother's eye you see; but the beam that is in your own eye you cannot. When you pull the beam out of your eye, then you may see clearly enough to remove your brother's splinter.
(Diatessaron)

Fragment 2 Verso
(unfortunately this fragment is in such a bad state, that it cannot be sufficiently reconstructed. What follows is first the text which can be reconstructed pretty sure and then some more speculative restaurations.)
“(…) shut up (…) has been subjected uncertainly (…) its weight unweighted?”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the lip of the Jordan river, stretching out his right hand, filled it with (…) and sowed upon the (…). And the (…) water (…) the (…). And (…) before them, he brought forth fruit (…) much (…) for joy (…)
(Dodd:) “When a husbandman has enclosed a small seed in a secret place, so that it is invisibly buried, how does its abundance become immeasurable?”
And when they where perplexed at the strange question, Jesus, as he walked, stood still upon the verge of the River Jordan, and stretching out his right hand, he filled it with water and sprinkled it upon the shore . And thereupon the sprinkled water made the ground moist , and it was watered before them and brought forth fruit…
(Schmidt:) “Why is the seed enclosed in the ground, the abundance buried? Hidden for a short time, it will be immeasurable.”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with seed and sowed it upon the ground . And thereupon he poured sufficient water over it . And looking at the ground before them, the fruit appeared…
(Cerfaux:) “(…) enclosed like me, buried, uncertain, and making possible immeasurable abundance?”
And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he took a fig-tree and planted it in the river . And on the water , the roots spread out and fruit appeared…
(Lietzmann:) And when they where perplexed at the strange question, Jesus, as he walked, stood on the banks of the River Jordan, and stretching out his right hand, he filled it with water and sowed on the ground . And the sprinkled water purified(?) the ground . (…) and coming out before them, the fruit appeared.
(Lagrange:) And when they where perplexed at the strange question, Jesus walked at the banks of the River Jordan, and stretching out his right hand, he filled it with sand and sowed seed on the sand . And then he poured running water over it . And it run to seed and coming out before them, the fruit appeared.
Though the fragment cannot be reconstructed sufficiently, the meaning can be found:
A small seed in the ground is hidden and invisible. How does its abundance become immeasurable?
(By growing and bringing fruit.)
To clarify this, Jesus performs a miracle: He walks up to the river Jordan and with the water he gives rise to a spontaneous ripening of fruit. (much, for joy!)
(Diatessaron)

Apocrypha: Gospel of Mary
[The Coptic papyrus, from which the first six pages have been lost, begins in the middle of this gospel.]
“…will, then, matter be saved or not?”
The Savior said, “All natures, all formed things, all creatures exist in and with one another and will again be resolved into their own roots, because the nature of matter is dissolved into the roots of its nature alone. He who has ears to hear, let him hear.” [cf. Matt. 11:15, etc.].
Peter said to him, “Since you have now explained all things to us, tell us this: what is the sin of the world?” [cf. John 1:29]. The Savior said, “Sin as such does not exist, but you make sin when you do what is of the nature of fornication, which is called ‘sin.’ For this reason the Good came into your midst, to the essence of each nature, to restore it to its root.” He went on to say, “For this reason you come into existence and die [...] whoever knows may know [...] a suffering which has nothing like itself, which has arisen out of what is contrary to nature. Then there arises a disturbance in the whole body. For this reason I said to you, Be of good courage [cf. Matt. 28:9], and if you are discouraged, still take courage over against the various forms of nature. He who has ears to hear, let him hear.” When the Blessed One said this, he greeted all of them, saying “Peace be with you [cf. John 14:27]. Receive my peace for yourselves. Take heed lest anyone lead you astray with the words, ‘Lo, here!’ or ‘Lo, there!’ [cf. Matt. 24:5, 23; Luke 17:21] for the Son of Man is within you [cf. Luke 17:21]. Follow him; those who seek him will find him [cf. Matt. 7:7]. Go, therefore, and preach the Gospel of the Kingdom [cf. Matt. 4:23; 9:15; Mark 16:15]. I have left no commandment but what I have commanded you, and I have given you no law, as the lawgiver did, lest you be bound by it.”
They grieved and mourned greatly, saying, “How shall we go to the Gentiles and preach the Gospel of the Kingdom of the Son of Man? If even he was not spared, how shall we be spared?”
Then Mary stood up and greeted all of them and said to her brethren, “Do not mourn or grieve or be irresolute, for his grace will be with you all and will defend you. Let us rather praise his greatness, for he prepared us and made us into men.” When Mary said this, their hearts changed for the better, and they began to discuss the words of the [Savior].
Peter said to Mary, “Sister, we know that the Savior loved you more than other women [cf. John 11:5, Luke 10:38-42]. Tell us the words of the Savior which you have in mind since you know them; and we do not, nor have we heard of them.”
Mary answered and said, “What is hidden from you I will impart to you.” And she began to say the following words to them. “I,” she said, “I saw the Lord in a vision and I said to him, ‘Lord, I saw you today in a vision.’ He answered and said to me, ‘Blessed are you, since you did not waver at the sight of me. For where the mind is, there is your countenance’ [cf. Matt. 6:21]. I said to him, ‘Lord, the mind which sees the vision, does it see it through the soul or through the spirit?’ The Savior answered and said, ‘It sees neither through the soul nor through the spirit, but the mind, which is between the two, which sees the vision, and it is…’”
“…and Desire said, ‘I did not see you descend; but now I see you rising. Why do you speak falsely, when you belong to me?’ The soul answered and said, ‘I saw you, but you did not see me or recognize me; I served you as a garment and you did not recognize me.’ After it had said this, it went joyfully and gladly away. Again it came to the third power, Ignorance. This power questioned the soul: ‘Whither are you going? You were bound in wickedness, you were bound indeed. Judge not’ [cf. Matt. 7:1]. And the soul said, ‘Why do you judge me, when I judged not? I was bound, though I did not bind. I was not recognized, but I recognized that all will go free, things both earthly and heavenly.’ After the soul had left the third power behind, it rose upward, and saw the fourth power, which had seven forms. The first form is darkness, the second desire, the third ignorance, the fourth the arousing of death, the fifth is the kingdom of the flesh, the sixth is the wisdom of the folly of the flesh, the seventh is wrathful wisdom. These are the seven participants in wrath. They ask the soul, ‘Whence do you come, killer of men, or where are you going, conqueror of space?’ The soul answered and said, ‘What seizes me is killed; what turns me about is overcome; my desire has come to an end and ignorance is dead. In a world I was saved from a world, and in a “type,” from a higher “type” and from the fetter of the impotence of knowledge, the existence of which is temporal. From this time I will reach rest in the time of the moment of the Aeon in silence.’”
When Mary had said this, she was silent, since the Savior had spoken thus far with her. But Andrew answered and said to the brethren, ‘Say what you think concerning what she said. For I do not believe that the Savior said this. For certainly these teachings are of other ideas.”
Peter also opposed her in regard to these matters and asked them about the Savior. “Did he then speak secretly with a woman [cf. John 4:27], in preference to us, and not openly? Are we to turn back and all listen to her? Did he prefer her to us?” Then Mary grieved and said to Peter, “My brother Peter, what do you think? Do you think that I thought this up myself in my heart or that I am lying concerning the Savior?”
Levi answered and said to Peter, “Peter, you are always irate. Now I see that you are contending against the woman like the adversaries. But if the Savior made her worthy, who are you to reject her? Surely the Savior knew her very well [cf. Luke 10:38- 42]. For this reason he loved her more than us [cf. John 11:5]. And we should rather be ashamed and put on the Perfect Man, to form us [?] as he commanded us, and proclaim the gospel, without publishing a further commandment or a further law than the one which the Savior spoke.” When Levi had said this, they began to go out in order to proclaim him and preach him.
(Diatessaron)

Apocrypha: Traditions of Mattias
Clement of Alexandria, Stromata 2.9.45.4
But the begining of this is to marvel at things, as Plato says in the Theatetus and as Matthias says in the Traditions when he urges, “Marvel at what is present,” laying this down as the first step toward the knowledge of things beyond.
(Diatessaron)

Clement of Alexandria, Stromata 3.4.26.3
They say that Matthias also taught this: “To fight with the flesh and misuse it, without yielding to it through undisciplined pleasure, so to increase the soul through faith and knowledge.”
(Diatessaron)

Clement of Alexandria, Stromata 7.13.82.1
They say that Matthias the apostle in the Traditions says at every opportunity, “If the neighbor of an elect person sins, the elect person sins. For if he had led himself as the word dictates, the neighbor would have been in awe of his life so that he did not sin.”
(Diatessaron)

In "Acta Philippi", 34: "For the Lord said to me: Except ye make the lower into the upper and the left into the right, ye shall not enter into my kingdom."
(Diatessaron)

(4) Some sayings must be rejected because they cannot be traced to an early source, for instance, the fine saying:
"Be brave in war, and fight with the old serpent, and ye shall receive eternal life," which is first met with in a text of the 12th century
(Diatessaron)

(1) the great saying cited by Paul at Miletus:
"It is more blessed to give than to receive" (Acts 20:35);
(Diatessaron)

(27) one Muhammadan saying, that inscribed in Arabic on the chief gateway of the city Futteypore Sikri built by Akbar:
"The world is but a bridge, over which you must pass, but must not linger to build your dwelling" (In the Himalayas by Miss Gordon Cumming, cited by Griffenhoofe, The Unwritten Sayings of Christ, 128).
(Diatessaron)

Apocrypha: Epistles of Pontius Pilate
CONNECTING ROMAN HISTORY with THE Death OF CHRIST AT
JERUSALEM.
[ These letters occur in a Syriac MS., of the sixth or seventh century, in the British Maseum. Dr. Tischendorf states in his Apoca1ypses Apocryphae (Prolegg. p. 56) that he has a copy of the same in Greek from a Paris MS., of which he says
"scriptura satis differt, non item argumentum." The letters are followed by a few extracts which seem to have been added by some copyist, although they are followed by the subscription to Pilate's letter. We suppose that by Justinus,
we are to understand Justus of Tiberias of whom Josephus speaks as a historian of his time. We cannot venture an opinion favorable to the genuineness of this extract, because Photius says Justus did not mention Christ.
By Theodorus, we understand the Emperor Tiberius. The question and answer agree in sense with what is read in the "Anaphora," or response of Pilate. ]
LETTER OF HEROD TO PILATE THE GOVERNOR.
HEROD TO PONTIUS PILATE THE GOVERNOR OF JERUSALEM:
PEACE.
I AM in great anxiety. I write these things unto thee, I AM in great anxiety. I write these things unto thee, that when thou hast heard them thou mayest be grieved for me. For as my daughter Herodias, who is dear to me, was playing upon a pool of water which had ice upon it, it broke under her, and all her body went down, and her head was cut off and remained on the surface of the ice.
And behold, her mother is holding her head upon her knees in her lap, and my whole house is in great sorrow. For I, when I heard of the man Jesus, wished to come to thee, that I might see him alone, and hear his word, whether it was like that of the sons of men.
And it is certain that because of the many evil things which were done by me to John the Baptist, and because I mocked the Christ, behold I receive the reward of righteousness, for I have shed much blood of others’ children upon the earth. Therefore the judgments of God are righteous; for every man receives according to his thought.
But since thou wast worthy to see that God-man, therefore it becometh you to pray for me. My son Azbonius also is in the agony of the hour of death.
And I too am in affliction and great trial, because I have the dropsy; and am in great distress, because I persecuted the introducer of baptism by water, which was John. Therefore, my brother, the judgments of God are righteous.
And my wife, again, through all her grief for her daughter, is become blind in her left eye, because we desired to blind the Eye of righteousness. There is no peace to the doers of evil, saith the Lord. For already great affliction cometh upon the priests and upon the writers of the law; because they delivered unto thee the Just One. For this is the consummation of the world, that they consented that the Gentiles should become heirs. For the children of light shall be cast out, for they have not observed the things which were preached concerning the Lord, and concerning his Son.
Therefore gird up thy loins, and receive righteousness, thou with thy wife remembering Jesus night and day; and the kingdom shall belong to you Gentiles, for we the (chosen) people have mocked the Righteous One.
Now if there is place for our request, 0 Pilate, because we were at one time in power, bury my household carefully; for it is right that we should be buried by thee, rather than by the priests, whom, after a little time, as the Scriptures say, at the coming of Jesus Christ, vengeance shall overtake.
Fare thee well, with Procla thy wife.
I send thee the earrings of my daughter and my own ring, that they may be unto thee a memorial of my decease. For already do worms begin to issue from my body, and lo, I am receiving temporal judgment, and I am afraid of the judgment to come. For in both we stand before the works of the living God; but this judgment, which is tempora1, is for a time, while that to come is judgment for ever.
End of the Letter to Pilate the Governor.
LETTER OF PILATE TO HEROD.
PILATE TO HEROD THE TETRARCH: PEACE.
KNOW and see, that in the day when thou didst deliver Jesus unto me, I took pity on myself, and testified by washing my hands (that I was innocent), concerning him who rose from the grave after three days, and had performed thy pleasure in him, for thou didst desire me to be associated with thee in his crucifixion. But I now learn from the executioners and from the soldiers who watched his sepulchre that he rose from the dead.
And I have especially confirmed what was told me, that he appeared bodily in Galilee, in the same form, and with the same voice, and with the same doctrine, and with the same disciples, not having changed in anything, but preaching with boldness his resurrection, and an everlasting kingdom.
And behold, heaven and earth rejoice; and behold, Procla my wife is believing in the visions which appeared unto her, when thou sentest that I should deliver Jesus to the people of Israel, because of the ill-will they had.
Now when Procla, my wife, heard that Jesus was risen, and had appeared in Galilee, she took with her Longinus the centurion and twelve soldiers, the same that had watched at the sepulchre, and went to greet the face of Christ, as if to a great spectacle, and saw him with his disciples.
Now while they were standing, and wondering, and gazing at him, he looked at them, and said to them, What is it? Do ye believe in me? Procla, know that in the covenant which God gave to the fathers, it is said that every body which had perished should live by means of my death, which ye have seen. And now, ye see that I live, whom ye crucified. And I suffered many things, till that I was laid in the sepulchre. But now, hear me, and believe in my Father – God who is in me. For I loosed the cords of death, and brake the gates of Sheol; and my coming shall be hereafter.
And when Procla my wife and the Romans heard these things, they came and told me, weeping; for they also were against him, when they devised the evils which they had done unto him. So that, I also was on the couch of my bed in affliction, and put on a garment of mourning, and took unto me fifty Romans with my wife and went into Galilee.
And when I was going in the way I testified these things; that Herod did these things by me, that he took counsel with me, and constrained me to arm my hands against him, and to judge him that judgeth all, and to scourge the Just One, Lord of the just. And when we drew nigh to him, 0 Herod, a great voice was heard from heaven, and dreadful thunder, and the earth trembled, and gave forth a sweet smell, like unto which was never perceived even in the temple of Jerusalem. Now while I stood in the way, our Lord saw me as he stood and talked with his disciples. But I prayed in my heart, for I knew that it was he whom ye delivered unto me, that he was Lord of created things and Creator of all. But we, when we saw him, all of us fell upon our faces before his feet. And I said with a loud voice, I have sinned, 0 Lord, in that I sat and judged thee, who avengest all in truth. And lo, I know that thou art God, the Son of God, and I beheld thy humanity and not thy divinity. But Herod, with the children of Israel, constrained me to do evil unto thee. Have pity, therefore, upon me, 0 God of Israel !
And my wife, in great anguish, said, God of heaven and of earth, God of Israel, reward me not according to the deeds of Pontius Pilate, nor according to the will of the children of Israel, nor according to the thought of the sons of the priests; but remember my husband in thy glory!
Now our Lord drew near and raised up me and my wife, and the Romans; and I looked at him and saw there were on him the scars of his cross. And be said, That which all the righteous fathers hoped to receive, and saw not – in thy time the Lord of Time, the Son of Man, the Son of the Most High, who is for ever, arose from the dead, and is glorified on high by all that he created, and established for ever and ever.
1. Justinus, one of the writers that were in the days of Augustus and Tiberius and Gaius, wrote in his third discourse: Now Mary the Gali1aean, who bare the Christ that was crucified in Jerusalem, had not been with a husband. And Joseph did not abandon her; but Joseph continued in sanctity without a wife, he and his five sons by a former wife; and Mary continued without a husband.
2. Theodorus wrote to Pilate the Governor: Who was the man, against whom there was a complaint before thee, that he was crucified by the men of Palestine? If the many demanded this righteously, why didst thou not consent to their righteousness? And if they demanded this unrighteously, how didst thou transgress the law and command what was far from righteousness?
Pilate sent to him: – Because he wrought signs I did not wish to crucify him: and since his accusers said, He calleth himself a king, I crucified him.
3. Josephus saith: Agrippa, the king, was clothed in a robe woven with silver, and saw the spectacle in the theatre of Caesarea. When the people saw that his raiment flashed, they said to him,
Hitherto we feared thee as a man: henceforth thou art exalted above the nature of mortals. And he saw an angel standing over him, and he smote him as unto death.
End of the Letter of Pilate to Herod.
THE EPISTLE OF PONTIUS PILATE
WHICH HE WROTE TO THE ROMAN EMPEROR CONCERNING OUR LORD JESUS CHRIST.
Pontius Pilate to Tiberius Caesar the Emperor – Greeting:
UPON Jesus Christ, whom I fully made known to thee in my last, a bitter punishment hath at length been inflicted by the will of the people although I was unwilling and apprehensive. In good truth, no age ever had or will have a man so good and strict.
But the people made a wonderful effort, and all their scribes, chiefs and elders agreed to crucify this ambassador of truth, their own prophets, like the Sibyls with us, advising the contrary; and when he was hanged super- natural signs appeared, and in the judgment of philosophers menaced the whole world with ruin.
His disciples flourish, not belying their master by their behavior and continence of life; nay, in his name they are most beneficent. Had I not feared a sedition might arise among the people, who were almost furious, perhaps this man would have yet been living with us. Although, being rather compelled by fidelity to thy dignity, than led by my own inclination, I did not strive with all my might to prevent the sale and suffering of righteous blood, guiltless of every accusation, unjustly, indeed,
through the maliciouness of men, and yet, as the Scriptures interpret, to their own destruction.
Farewell. The 5th of the Calends of April.
THE REPORT OF PILATE THE GOVERNOR
CONCERNING OUR LORD JESUS CHRIST; WHICH WAS SENT To AUGUSTUS CAESAR, IN ROME.
IN those days, when our Lord Jesus Christ was crucified under Pontius Pilate, the governor of Palestine and Phoenicia, the things here recorded came to pass in Jerusalem, and were done by the Jews against the Lord. Pilate therefore sent the same to Caesar in Rome, along with his private report, writing thus:
To the most potent, august, divine and awful Augustus Caesar, Pilate, the administrator
of the Eastern Province:
I have received information, most excellent one, in consequence of which I am seized with fear and trembling. For in this province which I administer, one of whose cities is called Jerusalem, the whole multitude of Jews delivered unto me a certain man called Jesus, and brought many accusations against him, which they were unable to establish by consistent evidence. But they charged him with one heresy in particular, namely,
That Jesus said the Sabbath was not a rest, nor to be observed by them. For he performed
many cures on that day, and made the blind see, and the lame walk, raised the dead, cleansed lepers, healed the paralytic who were wholly unable to move their body or brace their nerves, but could only speak and discourse, and he gave them power to walk and run, removing their infirmity by his word alone.
There is another very mighty deed which is strange to the gods we have: he raised up a man who had been four days dead, summoning him by his word alone, when the dead man had begun to decay, and his body was corrupted by the worms which had been bred, and had the stench of a dog; but, seeing him lying in the tomb be commanded him to run, nor did the dead man at all delay, but as a bridegroom out of his chamber, so did he go forth from his tomb, filled with abundant perfume. Moreover, even such as were strangers, and clearly demoniacs, who had their dwelling in deserts, and devoured their own flesh, and wandered about like cattle and creeping things, he turned into inhabiters of cities and by a word rendered them rational, and prepared them to become wise and powerful, and illustrious, taking their food with all the enemies of the unclean spirits which were destructive in them, and which he cast into the depth of the sea.
And, again, there was another who had a withered hand, and not only the hand but rather the half of the body of the man was like a stone, and be had neither the shape of a man nor the symmetry of a body: even him He healed with a word and rendered whole.
And a woman also, who had an issue of blood for a long time, and whose veins and arteries were exhausted, and who did not bear a human body, being like one dead, and daily speechless, so that all the physicians of the district were unable to cure her, for there remained unto her not a hope of life; but as Jesus passed by she mysteriously received strength by his shadow falling on her, from behind she touched the hem of his garment, and immediately, in that very hour, strength filled her exhausted limbs, and as if she had never suffered anything, she began to run along towards Capernaum, her own city, so that she reached it in a six days’ journey.
And I have made known these things which I have recently been informed of, and which Jesus did on the Sabbath. And he did other miracles greater than these, so that I have observed greater works of wonder done by him than by the gods whom we worship.
But Herod and Archelaus and Philip, Annas and Caiaphas, with all the people, deivered him to me, making a great tumult against me in order that I might try him.
Therefore, I commanded him to be crucified, when I had first scourged him, though I found no cause in him for evil accusations or dealings.
Now when he was crucified, there was darkness over all the world and the sun was obscured for half a day, and the stars appeared, but no lustre was seen in them; and the moon lost its brightness, as though tinged with blood; and the world of the departed was swallowed up;so that the very sanctuary of the temple, as they call it, did not appear to the Jews themselves at their fall, but they perceived a chasm in the earth, and the rolling of successive thunders.
And amid this terror the dead appeared rising again, as the Jews themselves bore witness, and said that it was Abraham, and Isaac, and Jacob, and the twelve patriarchs, and Moses, and Job, who had died before, as they say, some three thousand five hundred years.
And there were very many whom I myself saw appearing in the body, and they made lamentation over the Jews, because of the transgression which was committed by them, and because of the destruction of the Jews and of their law.
And the terror of the earthquake continued from the sixth hour of the preparation until the ninth hour; and when it was evening on the first day of the week, there came a sound from heaven, and the heaven became seven times more luminous than on all other days.
And at the third hour of the night the sun appeared more luminous than it had ever shone, lighting up the whole hemisphere. And as lightning – flashes suddenly come forth in a storm, so there were seen men, lofty in stature, and surpassing in glory, a countless host, crying out, and their voice was heard as that of exceedingly loud thunder, Jesus that was crucified is risen again: come up from Hades ye that were enslaved in the subterraneous recesses of Hades.
And the chasm in the earth was as if it had no bottom; but it was so that the very foundations of the eaith appeared, with those that shouted in heaven, and walked in the body among the dead that were raised. And He that raised up all the dead and bound Hades said, Say to my disciples,
He goeth before you into Galilee, there shall ye see Him.
And all that night the light ceased not shining. And many of the Jews died in the chasm of the earth, being swallowed up, so that on the morrow most of those who had been against Jesus were not to be found. Others saw the apparition of men rising again whom none of us had ever seen. One synagogue of the Jews was alone left in Jerusalem itself, for they all disappeared in that ruin.
Therefore being astounded by that terror, and being possessed with the most dreadful
trembling, I have written what I saw at that time and sent it to thine excellency; and I
have inserted what was done against Jesus by the Jews, and sent it to thy divinity,
my lord.
The REPORT OF PONTIUS PILATE.
GOVERNOR OF JUDEA
Which was sent to Tiberius Caesar in Rome.
To the most potent, august, dreadful, and divine Augustus, Pontius Pilate, administrator of the Eastern Province.
I HAVE undertaken to communicate to thy goodness by this my writing, though possessed with much fear and trembling, most excellent king, the present state of affairs, as the result hath shown. For as I administered this province, my lord, according to the command of thy serenity, which is one of the eastern cities called Jerusalem, wherein the temple of the nation of the Jews is erected, all the multitude of the Jews, being assembled, delivered up to me a certain man called Jesus, bringing many and endless accusations against him; but they could not convict him in anything.
But they had one heresy against him, that he said the sabbath was not their proper rest.
Now that man wrought many cures and good works: he caused the blind to see, he cleansed lepers, he raised the dead, he healed paralytics, who could not move at all, but had only voice, and all their bones in their places; and he gave them strength to walk and run, enjoining it by his word alone.
And he did another yet more mighty work, which had been strange even among our gods, he raised from the dead one Lazarus, who had been dead four days,commanding by a word alone that the dead man should be raised, when his body was already corrupted by worms which bred in his wounds. And he commanded the fetid body, which lay in the grave, to run, and as bridegroom from his chamber so he went forth from his grave, full of sweet perfume.
And some that were grievously afflicted by demons, and had their dwellings in desert places, and devoured the flesh of their own limbs, and went up and down among creeping things and wild beasts, he caused to dwell in cities in their own houses, and by a word made them reasonable, and caused to become wise and honorable those that were vexed by unclean spirits, and the demons that were in them he sent out into a herd of swine into the sea and drowned them.
Again, another who had a withered hand, and lived in suffering, and had not even the half of his body sound, he made whole by a word alone. And a woman who had an issue of blood for a long time, so that because of the discharge all the joints of her bones were seen and shone through like glass, for all the physicians had dismissed her without hope, and had not cleansed her, for there was in her no hope of health at all; but once, as Jesus was passing by she touched from behind the hem of his garments, and in that very hour the strength of her body was restored, and she was made whole, as if she had no affliction, and began to run fast towards her own city of Paneas.
And these things happened thus: but the Jews reported that Jesus did these things on the sabbath. And I saw that greater marvels had been wrought by him than by the gods whom we worship.
Him then Herod and Archelaus and Philip, and Annas and Caiaphas, with all the people, delivered up to me, to put him on his trial. And because many raised a tumult against me, I commanded that he should be crucified.
Now when he was crucified darkness came over all the world; the sun was altogether hidden, and the sky appeared dark while it was yet day, so that the stars were seen, though still they had their lustre obscured, wherefore, I suppose your excellency is not unaware that in all the world they lighted their lamps from the sixth hour until evening. And the moon, which was like blood, did not shine all night long, although it was at the full, and the stars and Orion made lamentation over the Jews, because of the transgression committed by them.
And on the first day of the week, about the third hour of the night, the sun appeared as it never shone before, and the whole heaven became bright. And as lightnings come in a storm, so certain men of lofty stature, in beautiful array, and of indescribable glory, appeared in the air, and a countless host of angels, crying out and saying,
Glory to God in the highest, and on earth peace, good will among men: Come up from Hades, ye who are in bondage in the depths of Hades.
And at their voice all the mountains and hills were moved, and the rocks were rent, and great chasms were made in the earth, so that the very places of the abyss were visible.
And amid the terror dead men were seen rising again, so that the Jews who saw it said, We beheld Abraham and Isaac, and Jacob, and the twelve patriarchs, who died some two thousand five hundred years before, and we beheld Noah clearly in the body.
And all the multitude walked about and sang hymns to God with a loud voice, saying, The Lord our God, who hath risen from the dead, hath made alive all the dead, and Hades he hath spoiled and slain.
Therefore, my lord king, all that night the light ceased not. But many of the Jews died, and were sunk and swallowed up in the chasms that night, so that not even their bodies were to be seen. Now I mean, that those of the Jews suffered who spake against Jesus. And but one synagogue remained in Jerusalem, for all the synagogues which had been against Jesus were overwhelmed. Through that terror, therefore, being amazed and being seized with great trembling, in that very hour, I ordered what had been done by them all to be written, and I have sent it to thy mightiness.
THE TRIAL AND CONDEMNATION OF PILATE.
NOW when the letters came to the city of the Romans, and were read to Caesar with no few standing there, they were all terrified, because, through the transgression of Pilate, the darkness and the earthquake had happened to all the world. And Caesar, being filled with anger, sent soldiers and commanded that Pilate should be brought as a prisoner.
And when he was brought to the city of the Romans, and Caesar heard that he was come, he sat in the temple of the gods, above all the senate, and with all the army, and with all the multitude of his power, and commanded that Pilate should stand in the entrance. And Caesar said to him, Most impious one, when thou sawest so great signs done by that man, why didst thou dare to do thus?
By daring to do an evil deed thou hast ruined all the world.
And Pilate said, King and Autocrat, I am not guilty of these things, but it is the multitude of the Jews who are precipitate and guilty. And Caesar said, And who are they? Pilate saith, Herod, Archelaus, Philip, Annas and Caiaphas, and all the multitude of the Jews.
Caesar saith, For what cause didst thou execute their purpose?
And Pilate said, Their nation is seditious and insubordinate, and not submissive to thy power.
And Caesar said, When they delivered him to thee thou oughtest to have made him secure and sent him to me, and not consented to them to crucify such a man, who was just and wrought such great and good miracles, as thou saidst in thy report. For by such miracles Jesus was manifested to be the Christ, the King of the Jews.
And when Caesar said this and himself named the name of Christ, all the multitude of the gods fell down together, and became like dust where Caesar sat with the senate.
And all the people that stood near Caesar were filled with trembling because of the utterance of the word and the fall of their gods, and being seized with fear they all went away, every man to his house, wondering at what had happened.
And Caesar commanded Pilate to be safely kept, that he might know the truth about Jesus.
And on the morrow when Caesar sat in the capitol with all the senate, he undertook to question Pilate again. And Caesar said, Say the truth, most impious one, for through thy impious deed which thou didst commit against Jesus, even here the doing of thy evil works were manifested, in that the gods were brought to ruin.
Say then, who is he that was crucified, for his name hath destroyed all the gods?
Pilate said, And verily his records are true; for even I myself was convinced by his works that he was greater than all the gods whom we venerate.
And Caesar said, For what cause then didst thou perpetrate against him such daring and doing, not being ignorant of him, or assuredly designing some mischief to my government?
And Pilate said, I did it because of the transgression and sedition of the lawless and ungodly
Jews.
And Caesar was filled with anger, and held a council with all his senate and officers, and ordered a decree to be written against the Jews thus:-
To Licianus who holdeth the first place in the East Country. Greeting:
I have been informed of the audacity perpetrated very recently by the Jews inhabiting Jerusalem and the cities round about, and their lawless doing, how they compelled Pilate to crucify a certain god called Jesus, through which great transgression of theirs the world was darkened and drawn into ruin. Determine therefore, with a body of soldiers, to go to them there at once and proclaim their subjection to bondage by this decree.
By obeying and proceeding against them, and scattering them abroad in all nations, enslave them, and by driving their nation from all Judea as soon as possible show, wherever this hath not yet appeared, that they are full of evil.
And when this decree came into the East Country, Licianus obeyed, through fear of the decree, and laid waste all the nation of the Jews, and caused those that were left in Judea to go into slavery with them that were scattered among the Gentiles, that it might be known by Caesar that these things had been done by Licianus against the Jews in the East Country, and to please him.
And again Caesar resolved to have Pilate questioned, and commanded a captain, Albius by name, to cut off Pilate’s head, saying, As he laid hands upon the just man, that is called Christ, he also shall fall in like manner, and find no deliverance.
And when Pilate came to the place he prayed in silence saying, 0 Lord, destroy not me with the wicked Hebrews, for I should not have laid hands upon thee, but for the nation of lawless Jews, because they provoked sedition gainst me: but thou knowest that I did it in ignorance. Destroy me not, therefore, for this my sin, nor be mindful of the evil that is in me, 0 Lord, and in thy servant Procla who standeth with me in this the hour of my death, whom thou taughtest to prophecy that thou must be nailed to the cross. Do not punish her too in my sin, but forgive us, and number us in the portion of thy just ones.
And behold, when Pilate had finished his prayer, there came a voice from heaven, saying, All generations and the families of the Gentiles shall call thee blessed, because under thee were fulfilled all these things that were spoken by the prophets concerning me;
and thou thyself must appear as my witness at my second coming, when I shall judge the twelve tribes of Israel, and them that have not confessed my name. And the Prefect cut off the head of Pilate, and behold an angel of the Lord received it. And when his wife Procla saw the angel coming and receiving his head, she also, being filled with joy, forthwith gave up the ghost, and was buried with her husband.
[ The Synaxaria of the Greeks, under Oct. 28th, intimate the commemoration of Procla, the wife of Pilate. The AEthiopic calendar inserts 'Pilate and his wife Procla' under June 25th. The reason for putting these names among the saints is, that Pilate by washing his hands attested the innocence of Jesus, while Procla sought to dissuade her hushand from complying with the Jews. The above story makes of Pilate almost a martyr; and Tertullian makes him almost a saint in Apol. c. Gentes, cap. 21]

THE DEATH OF PILATE
WHO CONDEMNED JESUS.

NOW whereas Tiberius Caesar emperor of the Romans was suffering from a grievous sickness, and hearing that there was at Jerusalem a certain physician, Jesus by name, who healed all diseases by his word alone; not knowing that the Jews and Pilate had put him to death, he thus bade one of his attendants, Volusianus by name, saying, Go as quickly as thou canst across the sea, and tell Pilate, my servant and friend, to send me this physician to restore me to my original health. And Volusianus, having heard the order of the emperor, immediately departed, and came to Pilate, as it was commanded him.
And he told the same Pilate what had been committed to him by Tiberius Caesar, saying, Tiberius Caesar, emperor of the Romans, thy Lord, having heard that in this city there is a physician who healeth diseases by his word alone, earnestly entreateth thee to send him to him to heal his disease. And Pilate was greatly terrified on hearing this, knowing that through envy he had caused him to be slain. Pilate answered the messenger, saying thus, This man was a malefactor, and a man who drew after himself all the people; so, after counsel taken of the wise men of the city, I caused him to be crucified. And as the messenger returned to his lodgings he met a certain woman named Veronica, who had been acquainted with Jesus, and he said, 0 woman, there was a certain physician in this city, who healed the sick by his word alone, why have the Jews slain him? And she began to weep, saying, Ah, me, my lord, it was my God and my Lord whom Pilate through envy delivered up, condemned, and commanded to be crucified. Then he, grieving greatly, said, I am exceedingly sorry that I cannot fulfil that for which my lord hath sent me.
Veronica said to him, When my Lord went about preaching, and I was very unwillingly deprived of his presence, I desired to have his picture painted for me, that while I was deprived of his presence, at least the figure of his likeness might give me consolation. And when I was taking the canvas to the painter to be painted, my Lord met me and asked whither I was going. And when I had made known to him the cause of my journey, He asked me for the canvas, and gave it back to me printed with the likeness of his venerable face. Therefore, if thy lord will devoutly look upon the sight of this, he will straightway enjoy the benefit of health.
Is a likeness of this kind to be procured with gold or silver? he asked. No, said she, but with a pious sentiment of devotion. Therefore, I will go with thee, and carry the likeness to Caesar to look upon, and will return.
So Volusianus came with Veronica to Rome, and said to Tiberius the emperor, Jesus, whom thou hast long desired, Pilate and the Jews have surrendered to an unjust death, and through envy fastened to the wood of the cross. Therefore, a certain matron hath come with me bringing the likeness of the same Jesus, and if thou wilt devoutly gaze upon it, thou wilt presently obtain the benefit of thy health. So Caesar caused the way to be spread with cloths of silk, and ordered the portrait to be presented to him; and as soon as he had looked upon it he regained his original health.
Then Pontius Pilate was apprehended by command of Caesar and brought to Rome.
Caesar, hearing that Pilate had come to Rome, was filled with exceeding wrath against him, and caused him to be brought to him. Now Pilate brought with him the seamless coat of Jesus, and wore it when before the emperor. As soon as the emperor saw him he laid aside all his wrath, and forthwith rose to him, and was unable to speak harshly to him in anything: and he who in his absence seemed so terrible and fierce now in his presence is found comparatively gentle.
And when he had dismissed him, he soon became terribly inflamed against him, declaring himself wretched, because he had not expressed to him the anger of his bosom.
And immediately he had him recalled, swearing and protesting that he was a child of death, and unfitted to live upon earth. And when he saw him he instantly greeted him, and laid aside all the fury of his mind.
All were astonished, and he was astonished himself, that he was so enraged against Pilate while absent, and could say nothing to him sharply while he was present. At length, by Divine suggestion, or perhaps by the persuasion of some Christian, he had him stripped of the coat, and soon resumed against him his original fury of mind.
And when the emperor was wondering very much about this, they told him it had been the coat of the Lord Jesus. Then the emperor commanded him to be kept in prison till he should take counsel with the wise men what ought to be done with him.
And after a few days sentence was given against Pilate that he should be condemned to the most ignominious death. When Pilate heard this he slew himself with his own dagger, and by such a death put an end to his life.
When Pilate’s death was made known Caesar said, Truly he has died a most ignominious death, whose own hand has not spared him. He was therefore fastened to a great block of stone and sunk in the river Tiber. But wicked and unclean spirits, rejoicing in his wicked and unclean body, all moved about in the water, and caused in the air dreadful lightning and tempests, thunder and hail, so that all were seized with horrible fear. On which account the Romans dragged him out of the river Tiber, bore him away in derision to Vienne, and sunk him in the river Rhone. For Vienne means, as it were, Way of Gehenna, because it was then a place of cursing. And evil spirits were there and did the same things.
Those men, therefore, not enduring to be so harassed by demons, removed the vessel of cursing from them and sent it to be buried in the territory of Losania. But when they were troubled exceedingly by the aforesaid vexations, they put it away from them and sunk it in a certain pool surrounded by mountains, where even yet, according to the account of some, sundry diabolical contrivances are said to Issue forth.

Torah of Yeshuah

יום שישי, 8 במאי 2015

Gospel of Hebrews (Matthew), Ebionites (Mark), Nazarenes (Luke) & Diatessaron

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