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Dating the gospel of matthew

Today, 28 manuscripts containing the Gospel of Matthew of Shem Tob have survived.

These manuscripts are dated between the fifteenth and seventeenth centuries.

The canonical Gospel of Matthew is generally thought to have been originally written in Greek in the first century. contains Ha-Shem 19 times in the abbreviated form ה״ where the Gospel of Matthew has either κύριος or θεός (,24; ,19; 3:3; 4:4,7,10; ; 15:8; 21:9,12,42; ,32,37,44; 27:9; 28:2) and once (28:9) in full (השם) where the Gospel of Matthew has no corresponding term (28:9), employing it not only in Matthew's Old Testament quotations, but also in his narrative, either when introducing such quotations (, ) or when speaking of the "angel of the Lord" (, , , 28:2) or the "house of the Lord", i.e., the Temple ().

As Howard, referring to Ha-Shem as "the Divine Name", wrote: Shem Tob's version has Ha-Shem even in (not an exact Old Testament quotation), where the corresponding Old Testament phrase has Elohim, not YHWH; and it does not have it everywhere Matthew has Θεός, as in , where Matthew has that word several times.

is the material used by Matthew and Luke, but not by Mark c. This would have been especially significant to support Matthews thesis that the Lord had rejected Israel F. He desire to show the comprehensiveness of the message of salvation to include the Gentiles C.

concerns the relationship of the three Gospels since there are agreements and disagreements (similarities and differences) between them 1. There are many differences between the gospel accounts: a. The writer refers to Capernaum (Matthew’s home town) with a special emphasis: a.

Shem Tob's Hebrew Gospel of Matthew is the oldest extant Hebrew version of the Gospel of Matthew.

It was included in the 14th-century work Eben Boḥan (The Touchstone) by the Spanish Jewish Rabbi Shem Tov ben Isaac ben Shaprut.

Others understand “Q” to be a stream of tradition including both written and oral accounts to which Matthew and Luke had access (Bock) e. Even though the parallels of “Mark” in Matthew and Luke are striking, it is entirely possible that they are using a similar source which Mark used (Ur-Mark/pre-Marcan) C.

There is considerable disagreement concerning the actual contents of “Q” (see article by Stewart Petrie, “‘Q’ Is Only What You Make It” 2. Matthew was an Apostle, so one wonders why in his composition of a gospel account he would depend so heavily upon another’s eyewitness account (e.g., the banquet held in his own house (Matthew 9:9-13; Mark -17) D.

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It also argues against attributing to Jesus the role of Messiah.