Biographisch-bibliographisches Kirchenlexikon,

16, 1999, T. Bautz, Ergänzungen III, Author: Bautz, Friedrich Wilhelm.

Title: Biographisch-bibliographisches Kirchenlexikon.

Bearb. u. hrsg. von Friedrich Wilhelm Bautz.
Published: Hamm [Westf.], Bautz, 1970-<2004>
Description: v. <3-23> 27 cm.
LC Call No.: BR1700.2.B38
Dewey No.: 270/.092/2 B 20
Notes: Vols. 3, 8-<23> fortgeführt von Traugott Bautz.
Some vols. issued in fascicles.
"Vorläufiges Abkürzungsverzeichnis zum
Biographisch-bibliographischen Kirchenlexikon" published as
suppl. (16 p.) and inserted at end of Lfg. 1.
Description based on: Lfg. 1.
3. Bd. Jedin, Hubert bis Kleinschmidt, Beda-- 4.
Bd. Kleist, Heinrich von bis Leyden, Lucas von.-- 5. Bd.
Leyden, Nikolaus bis Mönch, Antonius.--6. Bd. Moenius, Georg
bis Patijn, Constantijn Leopold.--7. Bd. Patoˆcka, Jan bis
Remachus.--8. Bd. Rembrandt bis Scharbel.--9. Bd. Scharling,
Carl Henrik bis Sheldon, Charles Monroe.--10. Bd. Shelkov,
Vladimir Andreyevich bis Stoss, Andreas -- 11. Bd. Stoss,
Veit bis Tieffenthaler, Joseph -- 12. Bd. Tibboniden bis
Volpe, Giovannio Antonio -- 13. Bd. Voltaire, François bis
Wolfram von Eschenbach -- 14. Bd. Wolfram von Eschenbach bis
Zygomalas, Theodorios. Ergänzungen I -- 15. Bd. Ergänzungen
II -- 16. Bd. Ergänzungen III -- 17. Bd. Ergänzungen IV --
18. Bd. Ergänzungen V -- 19. Bd. Ergänzungen VI -- 20. Bd.
Ergänzungen VII -- 21. Bd. Ergänzungen VIII -- 22. Bd.
Ergänzungen XI -- 23. Bd. Ergänzungen X --
LC holdings: Unbound fascicles are recorded,
until bound, in Ser Rec and located in N&CPR.
Alphabetical register also available in
electronic form.
Subjects: Christian biography.
Theology -- Bio-bibliography.
Other authors: Bautz, Traugott.

http://www.bautz.de/bbkl/

http://www.bbkl.de/
Real-Encyklopädie für protestantische Theologie
und Kirche
The external evidences to which appeal is made in favor of the use of an original Hebrew or Aramaic.
Matthew in the primitive church are more than elusive. Eusebius (Historia Ecclesiastica, V, 10)
mentions as a report (legetai) that Pantaenus, about the year 170 AD, found among the Jewish
Christians, probably of South Arabia, a Gospel of Matthew in Hebrew, left there by Bartholomew; and
Jerome, while in the Syrian Berea, had occasion to examine such a work, which he found in use among
the Nazarenes, and which at first he regarded as a composition of the apostle Matthew, but afterward
declared not to be such, and then identified with the Gospel according to the Hebrews (Evangelium
secundum or juxta Hebraeos) also called the Gospel of the Twelve Apostles, or of the Nazarenes,
current among the Nazarenes and Ebionites (De Vir. Illustr., iii; Contra Pelag., iii.2; Commentary on
Mt 12:13, etc.; see GOSPEL ACCORDING TO THE HEBREWS). For this reason the references by
Irenaeus, Origen, Eusebius to the Hebrew Gospel of Matthew are by many scholars regarded as
referring to this Hebrew Gospel which the Jewish Christians employed, and which they thought
to be the work of the evangelist (compare for fuller details See Hauck-Herzog, Realencyklopadie fur
protestantische Theologie und Kirche, XII, article "Matthaeus der Apostel"). Just what the original
Hebrew. Mathew was to which Papias refers (assuming it to have had a real existence) must, with our
present available means, remain an unsolved riddle, as also the possible connection between the Greek
and Hebrew texts. Attempts like those of Zahn, in his Kommentar on Matthew, to explain readings of
the Greek text through an inaccurate understanding of the imaginary Hebrew original are arbitrary and
unreliable. There remains, of course, the possibility that the apostle himself, or someone under his care
(thus Godet), produced a Greek recension of an earlier Aramaic work.
The prevailing theory at present is that the Hebrew Matthean document of Papias was a collection
mainly of the discourses of Jesus (called by recent critics Q), which, in variant Greek translations, was
used both by the author of the Greek Matthew and by the evangelist Luke, thus explaining the common
features in these two gospels (W.C. Allen, however, in his Critical and Exegetical Commentary on
Matthew, disputes Luke's use of this supposed common source, Intro, xlvi ff). The use of this supposed
Matthean source is thought to explain how the Greek Gospel came to be named after the apostle. It has
already been remarked, however, that there is no good reason for supposing that the "Logia" of Papias
was confined to discourses.