{"id":551,"date":"2025-09-23T04:00:00","date_gmt":"2025-09-23T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=551"},"modified":"2025-12-23T13:37:26","modified_gmt":"2025-12-23T20:37:26","slug":"evangelio-segun-mateo-origen-mateo-hebreo","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/evangelio-segun-mateo-origen-mateo-hebreo\/","title":{"rendered":"From the Hebrew to the Greek: How was born the first Gospel, Matthew?"},"content":{"rendered":"

Gospel according to Matthew: origin, theology and the debate of the \u201cMatthew Hebrew\u201d<\/strong><\/h3>\n\n\n\n

The Gospel according to Matthew<\/strong> it occupies a unique place in the New Testament by his deep-rooted jewish and decisive reinterpretation christological the Scriptures of Israel. As noted Raymond E. Brown<\/strong>, Matthew does not \u201cinvented\u201d Jesus: as interpreted in the light of the Hebrew Bible, turning his gospel in a space where judaism and christianity begin simultaneously to recognize and differentiate yourself.<\/p>\n\n\n\n

In the same line, John P. Meier<\/strong> defined to Matthew as the text of the \u201cjudeo-christian mature\u201d: true to the Torah, and convinced that in Jesus fulfilled the prophetic promises. This tension fruitful runs through the whole of the gospel.<\/p>\n\n\n\n

\n\n\n\n

What is the Gospel according to Matthew<\/strong><\/h3>\n\n\n\n

Language, date, authorship, and public<\/strong><\/p>\n\n\n\n

The consensus scholar argues that the canonical text of Matthew was composed in koine Greek<\/strong>not translated from the original Hebrew or aramaic. The date most accepted is situated after the year 70 ce. C.<\/strong>with a fork approximately between 80 and 95 d. C.<\/strong> The gospel is anonymous from the point of view critical: the title \u201caccording to Matthew\u201d belongs to the ancient tradition. Most experts attribute this to a christian background jew<\/strong>who writes for a community judaeo-Greek language<\/strong>probably in Syria or Antioch.<\/p>\n\n\n\n

Sources and connection diagram<\/strong><\/p>\n\n\n\n

The predominant priority of Frames<\/strong>: Matthew uses and expands on that gospel, incorporates material (\u201cM\u201d) and, according to the classical hypothesis, a collection of sayings known as source Q<\/strong>. This combination explains both the commonalities and the differences of Mark and Luke.<\/p>\n\n\n\n

Structure and literary features<\/strong><\/p>\n\n\n\n

Matthew organizes his work with alternating five great speeches<\/strong> with sections narratives, each closed by the formula \u201cwhen Jesus had finished...\u201d. The discourses are:<\/p>\n\n\n\n

    \n
  1. Sermon on the Mount (5-7);<\/li>\n\n\n\n
  2. Missionary discourse (10);<\/li>\n\n\n\n
  3. Parables of the Kingdom (13);<\/li>\n\n\n\n
  4. Discourse community or church (18);<\/li>\n\n\n\n
  5. Speech eschatological (23-25).<\/li>\n<\/ol>\n\n\n\n

    The gospel emphasizes so constant that Jesus \u201cmeets\u201d the Scriptures<\/strong>, using formulas with explicit prophetic fulfillment.<\/p>\n\n\n\n

    Ecclesiology and end<\/strong><\/p>\n\n\n\n

    Matthew is the only gospel that uses the term ekkles\u00eda<\/strong> (16:18; 18:17) and develops themes of authority, as the keys to the Kingdom<\/strong> and the binding and loosing<\/strong>. The story culminates with the Great Commission<\/strong> (28:16-20), which universalizes the mission and underlines the character of catechesis and community of nascent christianity.<\/p>\n\n\n\n

    \n\n\n\n

    Matthew and the Scriptures of Israel<\/strong><\/h3>\n\n\n\n

    In its appointments, compliance, Matthew is often used Septuagint (LXX)<\/strong>, as in Isaiah 7:14 (\u201cparthenos\u201d) quoted in Matthew 1:23, although some passages show an affinity with the Hebrew text. The dominant feature is a method midr\u00e1shico-cumplimental<\/strong>, which rereads the Bible of Israel from the conviction messianic.<\/p>\n\n\n\n

    As expressed Amy-Jill Levine<\/strong>read Matthew is listening to a conversation is internal to the judaism of the Second Temple: intense, familiar, and, at times, tense.<\/p>\n\n\n\n

    \n\n\n\n

    How there was a \u201cgospel in the Hebrew Matthew\u201d?<\/strong><\/h3>\n\n\n\n

    Here it is useful to distinguish with precision three realities:<\/p>\n\n\n\n

    A. The testimony of Papius<\/strong>
    Papius, quoted by Eusebius of Caesarea<\/strong>said that Matthew compiled the lodge<\/em> \u201cin the Hebrew language\u201d. The statement is old but ambiguous: it can refer to a collection of such<\/strong> previously, not to the canonical gospel completely. Not a proof that our Matthew Greek is a translation of an original Hebrew.<\/p>\n\n\n\n

    B. The Gospel according to the Hebrews<\/strong>
    It is a gospel judeo-christian is now lost, known only through fragments quoted by ancient authors. Is not identical to the Matthew canonical and probably dates back to the century II.<\/p>\n\n\n\n

    C. The \u201cMateos hebrews\u201d medieval<\/strong>
    Versions Hebrew-associated Shem Tov<\/strong>, Du Tillet<\/strong> and M\u00fcnster<\/strong> are, according to the critical consensus, translations of medieval<\/strong> the Matthew Greek, used in contexts controversial jewish-christians. Although George Howard<\/strong> emphasized its historical interest, the majority of specialists consider that do not preserve the original Hebrew of the century I.<\/p>\n\n\n\n

    \n\n\n\n

    Cores theological Matthew<\/strong><\/h3>\n\n\n\n
      \n
    • Jesus as the Messiah, the davidic, and the Son of God<\/strong>.<\/li>\n\n\n\n
    • Kingdom of Heaven<\/strong>, expression characteristic of Matthew.<\/li>\n\n\n\n
    • Ethics of discipleship<\/strong>focused on the Sermon on the Mount.<\/li>\n\n\n\n
    • Church and authority<\/strong>, with special attention to the community, and forgiveness.<\/li>\n\n\n\n
    • Eschatology<\/strong>developed in the discourse on the Mount of Olives.<\/li>\n<\/ul>\n\n\n\n

      Ulrich Light<\/strong> summarized this profile stating that Matthew writes as a type of the Kingdom, capable of combining tradition and innovation.<\/p>\n\n\n\n

      \n\n\n\n

      Conclusion academic<\/strong><\/h3>\n\n\n\n

      The opinion of the majority is clear: the Gospel according to Matthew<\/strong>as we know in the canon of christian, was written in Greek at the end of the first century<\/strong>. Not retained gospel Hebrew authentic Matthew century I. What does exist is:
      (a) an ancient witness on lodge<\/em> in Hebrew or aramaic;
      (b) a gospel judeo-christian lost other than Matthew;
      c) translations of medieval Hebrew of the canonical text.<\/p>\n\n\n\n

      As synthesized G\u00e9za Vermes<\/strong>, Matthew is perhaps the evangelist jew and, therefore, one of the most decisive for understanding the emergence of christianity.<\/p>","protected":false},"excerpt":{"rendered":"

      Evangelio seg\u00fan Mateo: origen, teolog\u00eda y Mateo hebreo<\/p>","protected":false},"author":1,"featured_media":552,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[401,402],"class_list":{"0":"post-551","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-protocristianismo","8":"tag-evangelio","9":"tag-mateo"},"yoast_head":"\nEvangelio seg\u00fan Mateo: origen, teolog\u00eda y Mateo hebreo - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"An\u00e1lisis cr\u00edtico del Evangelio seg\u00fan Mateo: origen, fuentes, teolog\u00eda y el debate sobre el supuesto Mateo hebreo.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/lamishna.com\/en\/evangelio-segun-mateo-origen-mateo-hebreo\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Evangelio seg\u00fan Mateo: origen, teolog\u00eda y Mateo hebreo - 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