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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1879 Excerpt: ...to James after the Resurrection. It is, however, quite needless to suppose that either Luke or the writer of the Gospel according to the Hebrews had ever seen the other's work. Each may have derived the corresponding matter from oral tradition or from other of the 'many' written Gospels in circulation. Coincidences of vocabulary admit the same easy explanation on either hypothesis. All we can safely say is that many details and phrases in the Gospel according to the Hebrews which are not found in the Greek Matthew are at least in their ultimate source coeval with Luke. I have not yet touched the difficult question of priority between the canonical Matthew and the Gospel according to the Hebrews. The fact that the latter twice speaks of 'the Lord' is perhaps a sign of its later date: see note on Fr. 6. If, however, the term 'Lord' be used in its strict original sense 'master,' that would suggest that the Gospel was written by a personal follower of Jesus. A later date is also possibly indicated by the fresh incidents and additional details which it supplies. It may, indeed, be urged that Matthew's memory would be more complete when he wrote his first work: on the other hand, the longer he lived the more his recollection would be revived, or the fuller information he would gain, by the publication of other men's Gospels, or the communication of their oral tradition. Again the fact that the Greek Gospel does not contain a few words and conspicuous phrases found in the Aramaic Gospel seems to afford a slight additional argument for the priority of the former: yet, if the Gospel according to the Hebrews were recovered entire, we might find peculiarities in the canonical Gospel to balance these. Applying the test of length, we are inclined to regard the Aramaic G...
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