The Hebrew version of the Gospel of Matthew
The Hebrew version of the Gospel of Matthew, often referred to as the Hebrew Gospel of Matthew, is a subject of scholarly debate, as it points to the possibility of an original version of the Gospel of Matthew written in Hebrew or Aramaic. This idea is based on early Christian testimonies and textual fragments, but no complete original Hebrew version of Matthew has survived.
Historical Background and Authorship
- Early Testimonies: Several early Christian sources, particularly the Church Fathers, mention a Hebrew or Aramaic version of the Gospel of Matthew. Most notably, Papias (circa 120–130 AD), an early bishop, stated that “Matthew composed the logia [sayings] in the Hebrew language, and each person translated them as best he could.” Other Church Fathers, such as Irenaeus (late 2nd century) and Eusebius (early 4th century), also refer to a Hebrew or Aramaic version of Matthew.
These testimonies suggest that there may have been a version of Matthew’s Gospel originally written for the Jewish Christian audience in the land of Israel, where Hebrew and Aramaic were spoken languages. This version could have been translated into Greek later for the wider audience of the early Christian Church, which would explain why the canonical Gospel of Matthew is in Greek. - Date of Writing: The Greek version of Matthew’s Gospel is generally dated to around AD 80-90, but the original Hebrew or Aramaic version (if it existed) could have been written earlier. Some scholars suggest that the Hebrew Gospel of Matthew may have been written as early as AD 50–60, making it potentially the earliest of the four canonical Gospels. However, because no complete Hebrew text of Matthew from this period has been found, this remains speculative.
Key Sections of the Gospel of Matthew
The Greek Gospel of Matthew is structured into five main discourses, reflecting a thematic connection to the Torah’s five books. These sections are likely also representative of any potential Hebrew or Aramaic version and emphasize its strong Jewish roots. Here are the key sections of the Gospel:
- The Genealogy and Birth of Jesus (Matthew 1–2): Matthew begins with a genealogy of Jesus, tracing his lineage through King David back to Abraham, establishing Jesus’ connection to the Jewish people and Messianic prophecy. The birth narrative emphasizes Jesus as the fulfillment of Old Testament prophecy.
- Sermon on the Mount (Matthew 5–7): This is one of the most famous teachings of Jesus, covering many aspects of ethical and spiritual life, including the Beatitudes, the Lord’s Prayer, and Jesus’ reinterpretation of the Jewish Law. This section draws heavily on Jewish tradition but offers a new understanding of the Law’s true intent.
- Missionary Discourse (Matthew 10): Here, Jesus instructs his disciples as they go out to preach, focusing on how they are to conduct themselves and spread the message of the Kingdom of Heaven. It includes warnings of persecution and teachings about discipleship.
- Parables of the Kingdom (Matthew 13): In this section, Matthew presents several parables that describe the nature of the Kingdom of Heaven, such as the Parable of the Sower, the Weeds, and the Mustard Seed. These parables emphasize the hidden yet powerful growth of God’s Kingdom.
- Eschatological Discourse (Matthew 24–25): This section is focused on the end times, the return of Christ, and the final judgment. It includes the famous Parable of the Ten Virgins and the Sheep and the Goats, which speak of preparedness and accountability in the last days.
- Passion, Death, and Resurrection (Matthew 26–28): The concluding chapters of Matthew’s Gospel detail the Passion (suffering and crucifixion) of Jesus, His death, and His resurrection. The final chapter includes the Great Commission, where Jesus commands His disciples to make disciples of all nations.
Spiritual Message of the Gospel of Matthew
The Gospel of Matthew, whether in Hebrew, Aramaic, or Greek, is written with a particular focus on presenting Jesus as the Messiah of Israel and the fulfillment of Jewish prophecies. Its spiritual message is deeply rooted in Jewish tradition, but it also expands to include the universal call to all nations. Here are some key spiritual themes:
- Jesus as the Fulfillment of the Law: Matthew’s Gospel emphasizes that Jesus is the fulfillment of the Jewish Law and the Prophets. In the Sermon on the Mount, Jesus states, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). Jesus does not reject the Law but deepens its meaning, stressing inner righteousness over external legalism.
- The Kingdom of Heaven: A central theme in Matthew is the Kingdom of Heaven. The phrase “Kingdom of Heaven” (used instead of “Kingdom of God” due to Jewish reverence for God’s name) occurs frequently and refers to God’s reign, both in the present and in the future. Jesus teaches that the Kingdom is both already present and not yet fully realized.
- Jesus as the Jewish Messiah: Throughout the Gospel, Matthew portrays Jesus as the promised Messiah. He constantly references Old Testament prophecies to show that Jesus’ life, ministry, and death are the fulfillment of what was foretold by the prophets. This is particularly significant for a Jewish audience familiar with these prophecies.
- Universal Salvation: While Matthew presents Jesus as the Jewish Messiah, he also includes moments that highlight Jesus’ mission to the Gentiles (non-Jews). For example, the Great Commission(Matthew 28:19) calls the disciples to make disciples of all nations, indicating that the message of salvation is not limited to the Jewish people but extends to all humanity.
- Mercy and Justice: Matthew frequently highlights the tension between religious legalism and true righteousness. In stories like the calling of Matthew the tax collector (Matthew 9:9-13) and the Parable of the Workers in the Vineyard (Matthew 20:1-16), Jesus teaches that God’s mercy surpasses human expectations and that the last will be first in the Kingdom of Heaven.
Manuscripts and Findings
While there are no surviving full Hebrew manuscripts of the Gospel of Matthew from ancient times, several important related texts have been discovered or referenced in history:
- Shem-Tob’s Hebrew Matthew: One of the most intriguing sources is a text known as Shem-Tob’s Hebrew Matthew, found in the 14th century in a Jewish polemical work called Evan Bohan by Shem-Tob ben Isaac ben Shaprut. This text presents a version of Matthew’s Gospel in Hebrew and is of great interest to scholars, though its origins and relationship to any ancient Hebrew version remain debated. Some believe it may preserve elements of an older Hebrew text, while others think it was translated back into Hebrew from a Greek or Latin version.
- Aramaic Gospel Traditions: Some scholars believe that certain passages in Matthew’s Gospel reflect Aramaic idioms, suggesting that parts of the original material may have been written in Aramaic or Hebrew before being translated into Greek.
Conclusion
The Gospel of Matthew, with its rich Jewish roots and universal message, was likely influenced by early Hebrew and Aramaic traditions. While the exact existence and nature of a complete Hebrew version of Matthew remain debated, early Christian sources suggest that Matthew’s Gospel was initially written for a Jewish audience, possibly in Hebrew or Aramaic. Its key sections and spiritual message focus on presenting Jesus as the fulfillment of Jewish prophecy, the bearer of a new understanding of the Law, and the Messiah whose Kingdom transcends ethnic boundaries.
The winged man, symbol of Saint Matthew
The traditional symbol of Saint Matthew is the winged man or angel. This symbol is one of the four living creaturesdescribed in the vision of the prophet Ezekiel (Ezekiel 1:10) and later in the Book of Revelation (Revelation 4:7), where four creatures are associated with the four Evangelists.
Meaning of the Symbol
The winged man or angel represents Matthew because his Gospel begins with the genealogy of Jesus (Matthew 1:1-17), emphasizing Jesus’ human ancestry and His incarnation as the Son of Man. The man or angel symbolizes Christ’s human nature, as well as the focus of Matthew’s Gospel on Jesus as the fulfillment of the promises to the Jewish people and the Messiah who comes in human form to bring salvation.
In Christian art and iconography, Matthew is often depicted with this symbol, usually shown either:
- Beside him, as he writes his Gospel, the angel is depicted as guiding or inspiring him.
- As a symbol on his book or near his person, especially in stained glass windows, mosaics, and illuminated manuscripts.
The winged man emphasizes both the humanity and divinity of Christ, a central theme in Matthew’s Gospel, which bridges the promises made to Israel with their fulfillment in Jesus as both the Son of David and Son of God.
Is there a known Aramaic gospel of Matthew?
There is no complete known original Aramaic Gospel of Matthewthat has survived from ancient times, but there are references in early Christian writings and some modern scholarly theories that suggest Matthew’s Gospel might have originally been written in Aramaic or Hebrew before being translated into Greek. The idea of an Aramaic or Hebrew Gospel of Matthew largely comes from early Church tradition and a few related texts that have been discovered over time. Here’s a deeper look at the evidence and theories surrounding an Aramaic Gospel of Matthew:
Early Testimonies of a Hebrew/Aramaic Matthew
- Papias of Hierapolis (c. AD 120–130): One of the earliest references to a Hebrew or Aramaic version of Matthew comes from Papias, an early bishop, who wrote: “Matthew compiled the sayings [logia] in the Hebrew language, and each one interpreted them as he was able.” This suggests that there was an early version of Matthew’s Gospel, possibly written in Hebrew or Aramaic, which people translated into Greek as needed.
- Church Fathers: Other early Church Fathers like Irenaeus, Origen, Eusebius, and Jerome also referenced a Hebrew or Aramaic Gospel attributed to Matthew. Jerome, writing in the 4th century, stated that he saw a Hebrew version of Matthew in the library of Caesarea and that it was still in use among Jewish-Christian groups known as the Nazarenes. He even claimed to have translated parts of it into Greek and Latin.
- The Nazarenes and Ebionites: Some early Jewish-Christian sects, like the Nazarenes and Ebionites, reportedly used a version of Matthew’s Gospel in Hebrew or Aramaic. Jerome’s writings suggest that these groups maintained their own version of Matthew that may have differed somewhat from the canonical Greek version. However, it is unclear how closely these versions aligned with the Gospel of Matthew as we know it today.
Aramaic Primacy Theories
Some scholars have put forward a theory called Aramaic Primacy, which suggests that the original versions of several New Testament books, including Matthew, were written in Aramaic (the common spoken language of Jesus and His disciples), rather than Greek. These scholars base their theory on linguistic analysis and the cultural context of first-century Judea, where Aramaic was the dominant spoken language.
Modern Versions of an Aramaic Matthew
Several versions of Matthew’s Gospel in Aramaic have surfaced over time, although these are generally translations of the Greek text back into Aramaic, rather than evidence of the original Aramaic text:
- Peshitta: The Peshitta, a Syriac (an Eastern dialect of Aramaic) translation of the New Testament, contains the Gospel of Matthew. The Peshitta is widely used in some Eastern Christian traditions, especially among the Assyrian Church of the East and Syriac Orthodox Church. Scholars generally agree that the Peshitta is a translation from Greek, although it may retain some earlier Aramaic traditions or expressions.
- Shem-Tob’s Hebrew Matthew: One of the most intriguing texts is the Shem-Tob Hebrew Matthew, found in a 14th-century Jewish polemical work called Evan Bohan by Shem-Tob ben Isaac ben Shaprut. This Hebrew version of Matthew has attracted interest because it might contain remnants of a much earlier version of Matthew, though many scholars believe it is a late medieval text translated from Greek into Hebrew for use in Jewish circles. It differs in some ways from the canonical Greek version but is not considered an original Aramaic or Hebrew text.
- Old Syriac Manuscripts: There are a few Old Syriac manuscripts, such as the Curetonian and Sinaitic Palimpsest, which preserve early Syriac translations of the Gospels, including Matthew. These texts are also translations from the Greek but can offer insights into how the Gospel might have been read and understood in Aramaic-speaking Christian communities.
Spiritual and Linguistic Evidence
- Aramaic Idioms: Even in the canonical Greek version of Matthew, scholars have pointed out many Aramaic idioms and turns of phrase that suggest an underlying Semitic source. This is particularly noticeable in Jesus’ teachings and sayings, where Aramaic wordplay or cultural context can be detected.
- Jesus Spoke Aramaic: Jesus and His disciples likely spoke Aramaic as their primary language, making it plausible that any early records of His teachings, especially among Jewish Christians in Judea, might have first been recorded in Aramaic or Hebrew.
Conclusion
While the Gospel of Matthew in the New Testament is traditionally written in Greek, early Church tradition and textual evidence suggest that there may have been an earlier version of Matthew in Hebrew or Aramaic. However, no complete and definitive original Aramaicmanuscript of Matthew has survived to this day. The versions we have, such as the Peshitta and Shem-Tob’s Hebrew Matthew, are likely translations or later developments of the Greek text, though they provide intriguing glimpses into the possible Semitic origins of the Gospel.
Online versions of the gospel of Matthew in Aramaic and Hebrew
Some online versions of both the Aramaic and Hebrew Gospels of Matthew available for study:
- Peshitta Aramaic Gospel of Matthew:
- The Peshitta is a Syriac (Eastern Aramaic) version of the New Testament, including the Gospel of Matthew. You can find an Aramaic-English interlinear version of the Peshitta, which provides the original Aramaic text alongside its English translation. Websites like BibleHub and AramaicNT.com offer access to these texts, allowing you to explore the Aramaic version of Matthew in detail (Bible Hub) (www.HebrewGospels.com).
- For a direct link to the Aramaic version of Matthew, you can check resources such as Peshitta Matthew 1 on BibleHub, which provides an interlinear version in both languages (Bible Hub).
- Shem-Tob’s Hebrew Gospel of Matthew:
- A Hebrew version of Matthew, known as Shem-Tob’s Hebrew Matthew, is part of a 14th-century Jewish work. It has been studied and translated, with a prominent English translation by George Howard. While Shem-Tob’s version is considered a later text, it is believed to preserve some earlier Jewish-Christian traditions of Matthew. Some websites host PDF versions of this text, and it has been made available in various translations (Wikipedia) (www.HebrewGospels.com).
- For more information or to explore the text, you can visit sites such as Hebrew Gospels, which provide access to modern versions of Shem-Tob’s Gospel of Matthew (www.HebrewGospels.com).
These resources allow you to explore both the Aramaic and Hebrew traditions surrounding the Gospel of Matthew.
