Gospel of Matthew Title

From Textus Receptus

New Testament Matthew 1
Title Matthew 1:1 Matthew 1:2 Matthew 1:3 Matthew 1:4 Matthew 1:5 Matthew 1:6 Matthew 1:7 Matthew 1:8 Matthew 1:9 Matthew 1:10 Matthew 1:11 Matthew 1:12 Matthew 1:13 Matthew 1:14 Matthew 1:15 Matthew 1:16 Matthew 1:17 Matthew 1:18 Matthew 1:19 Matthew 1:20 Matthew 1:21 Matthew 1:22 Matthew 1:23 Matthew 1:24 Matthew 1:25

Matthew’s Gospel, (κατὰ Ματθαῖον εὐαγγέλιον, kata Matthaion euangelion, or τὸ εὐαγγέλιον κατὰ Ματθαῖον, to euangelion kata Matthaion), is supported by the majority Byzantine Text, manuscripts like W 032. In W 032, “Matthew” is spelt with two thetas “θθ”. The same name is repeated at the end of the Gospel as “Euaggelion kata Maththeon”). This also occurs in the 5th/6th century manuscript Sigma 042. The Latin has “Euangelium secundum Mattheum,” in Jerome’s 5th century Latin Vulgate. Other Latin Versions such as 6th/7th century q, has “Matthew” spelt with one “t”, also 8th/9th century g1 and as Latin, “Euangelium cata” which is a Latinized form of the Greek kata. Kata, which means according to, is related to the Latin Catholica for the Greek Katholike, which we would see in other titles such as the Vulgate for the General (Catholic) Epistle of James. The Clementine Vulgate (1592), which changes the title to, “Sanctum Iesu Christi Evangelium secundum Matthaeum,” i.e., “The Holy Gospel of Jesus Christ according to Matthew.”

Matthew: The Greek name rendered “Matthew” is a shortened form of the Hebrew name rendered “Mattithiah” (1 Chronicles 15:18). It means “Gift of Jehovah.”

4. Now the Gospels are four. These four are, as it were, the elements of the faith of the Church, out of which elements the whole world which is reconciled to God in Christ is put together; as Paul says, (2 Cor 5:19) God was in Christ, reconciling the world to Himself; of which world Jesus bore the sin; for it is of the world of the Church that the word is written, (Jn 1:29) Behold the Lamb of God which takes away the sin of the world. The Gospels then being four, I deem the first fruits of the Gospels to be that which you have enjoined me to search into according to my powers, the Gospel of John, that which speaks of him whose genealogy had already been set forth, but which begins to speak of him at a point before he had any genealogy.

4.21 Ἐγὼ δ΄ οἶμαι ὅτι καὶ τεσσάρων ὄντων τῶν εὐαγγελίων οἱονεὶ στοιχείων τῆς πίστεως τῆς ἐκκλησίαςἐξ ὧν στοιχείων ὁ πᾶς συνέστηκε κόσμος ἐν Χριστῷ καταλλα γεὶς τῷ θεῷ͵ καθά φησιν ὁ Παῦλος· Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ· οὗ κόσμου τὴν ἁμαρτίαν ἦρεν Ἰησοῦς· περὶ γὰρ τοῦ κόσμου τῆς ἐκκλησίας ὁ λόγος ἐστὶν ὁ γεγραμμένος· Ἰδοὺ ὁ ἀμνὸς τοῦ θεοῦ͵ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμουἀπαρχὴν τῶν εὐαγγελίων εἶναι τὸ προστεταγμένον ἡμῖν ὑπὸ σοῦ κατὰ δύναμιν ἐρευνῆσαι͵ τὸ κατὰ Ἰωάννην͵ τὸν γενεαλογούμενον εἰπὸν καὶ ἀπὸ τοῦ ἀγενεαλογήτου ἀρχόμενον.

For Matthew, writing for the Hebrews who looked for Him who was to come of the line of Abraham and of David, says: (Mt 1:1) The book of the generation of Jesus Christ, the son of David, the son of Abraham. And Mark, knowing what he writes, narrates the beginning of the Gospel; we may perhaps find what he aims at in John; in the beginning the Word, God the Word. But Luke, though he says at the beginning of Acts, The former treatise did I make about all that Jesus began to do and to teach, yet leaves to him who lay on Jesus’ breast the greatest and completest discourses about Jesus. For none of these plainly declared His Godhead, as John does when he makes Him say, I am the light of the world, I am the way and the truth and the life, I am the resurrection, I am the door, I am the good shepherd; and in the Apocalypse, I am the Alpha and the Omega, the beginning and the end, the first and the last.

4.22 Ματθαῖος μὲν γὰρ τοῖς προσδοκῶσι τὸν ἐξ Ἀβραὰμ καὶ Δαβὶδ Ἑβραίοις γράφων· Βίβλος͵ φησί͵ γενέσεως Ἰησοῦ Χριστοῦ͵ υἱοῦ Δαβίδ͵ υἱοῦ Ἀβραάμ͵ καὶ Μάρκος͵ εἰδὼς ὃ γράφει͵ ἀρχήν διηγεῖται τοῦ εὐαγγελίου͵ τάχα εὑρισκόντων ἡμῶν τὸ τέλος αὐτοῦ παρὰ τῷ Ἰωάννῃ τὸν ἐν ἀρχῇ λόγον͵ θεὸν λόγον. Ἀλλὰ καὶ Λου κᾶς ἀλλά γε τηρεῖ τῷ ἐπὶ τὸ στῆθος ἀναπεσόντι τοῦ Ἰησοῦ τοὺς μείζονας καὶ τελειοτέρους περὶ Ἰησοῦ λόγους· οὐδεὶς γὰρ ἐκείνων ἀκράτως ἐφανέρωσεν αὐτοῦ τὴν θεότητα ὡς Ἰωάννης͵ παραστήσας αὐτὸν λέγοντα· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· Ἐγώ εἰμι ἡ ἀνάστασις· Ἐγώ εἰμι ἡ θύρα· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· καὶ ἐν τῇ Ἀποκα λύψει Ἐγώ εἰμι τὸ Α καὶ τὸ Ω͵ ἡ ἀρχὴ καὶ τὸ τέλος͵ ὁ πρῶτος καὶ ὁ ἔσχατος.^[1]

Greek

Image:Matthew Title Sinaiticus.JPG

The title of Matthew in Codex Sinaiticus

ΚΑΤΑΜΑΘΘΕIΟΝ (Sinaiticus)[2]

600-700 ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΜΑΤΘΕΟΝ (Codex Purpureus Beratinus)

600-700 ἘΥΑΓΓΈΛΙΟΝ. ΚΑΤΑ ΜΑΤΘΑΙΟΝ (Minuscule 200)

English Translations

1611 THE GOSPEL ACCORDING to S.Matthew.

CHAPT. I

1 The genealogie of Christ from Abraham to Ioseph. 18 Hee was conceiued by the holy Ghost, and borne of the Virgin Mary when she was espoused to Ioseph. 19 The Angel satisfieth the misdeeming thoughts of Ioseph, and interpreteth the names of Christ.

The title of Matthew 1 in the 1598 Greek New Testament of Theodore Beza.

The title of Matthew 1 in the 1788 Greek New Testament of Andr Birch [1].

Commentaries

Verse specific

Range specific

Chapter specific

Dummelow's Commentary

Darby's Synopsis

Hole's Commentary

Gaebelein's Annotated

The Pulpit Commentaries

References

1. Origen Commentary of St. John’s Gospel, vol. 1, A.E. Brooke, p 6, 20

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Ephesians 3:9

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