2. The gospel of Matthew -
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"External evidence to the effect that Matthew originally wrote this Gospel in Hebrew reaches as far back as Papias of Hierapolis, of the second century C.E. Eusebius quoted Papias as stating: āMatthew collected the oracles in the Hebrew language.ā (
The Ecclesiastical History, III, XXXIX, 16) Early in the third century, Origen made reference to Matthewās account and, in discussing the four Gospels, is quoted by Eusebius as saying that the āfirst was written . . . according to Matthew, who was once a tax-collector but afterwards an apostle of Jesus Christ, . . . in the Hebrew language.ā (
The Ecclesiastical History, VI, XXV, 3-6) The scholar Jerome (of the fourth and fifth centuries C.E.) wrote in his work
De viris inlustribus (Concerning Illustrious Men), chapter III, that Matthew ācomposed a Gospel of Christ in Judaea in the Hebrew language and characters for the benefit of those of the circumcision who had believed. . . . Moreover, the Hebrew itself is preserved to this day in the library at Caesarea, which the martyr Pamphilus so diligently collected.āāTranslation from the Latin text edited by E. C. Richardson and published in the series āTexte und Untersuchungen zur Geschichte der altchristlichen Literatur,ā Leipzig, 1896, Vol. 14, pp. 8, 9."
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"While the Gospel credited to Matthew does not name him as the writer, the overwhelming testimony of early church historians stamps him as such. Perhaps no ancient book has its writer more clearly and unanimously established than the book of Matthew. From as far back as Papias of Hierapolis (early second century C.E.) onward, we have a line of early witnesses to the fact that Matthew wrote this Gospel and that it is an authentic part of the Word of God. McClintock and Strongās
Cyclopedia states: āPassages from Matthew are quoted by Justin Martyr, by the author of the letter to Diognetus (see in Ottoās
Justin Martyr, vol. ii), by Hegesippus, IrenƦus, Tatian, Athenagoras, Theophilus, Clement, Tertullian, and Origen. It is not merely from the matter, but the manner of the quotations, from the calm appeal as to a settled authority, from the absence of all hints of doubt, that we regard it as proved that the book we possess had not been the subject of any sudden change.ā" [1981 Reprint, Vol. V, page 895.]
3. The gospel of Mark -
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"Analysts of Markās Gospel believe that he wrote for Gentile readers; he provided helpful explanations of Jewish practices. (
Mark 7:3; 14:12; 15:42) Mark translates Aramaic terms that might otherwise have been lost on a non-Jewish audience. (
Mark 3:17; 5:41; 7:11, 34; 15:22, 34) He uses many Latin terms and even explains common Greek words by using Latin ones. He gives the value of Jewish coins in Roman money. (
Mark 12:42, ftn.) All of this seems to harmonize with the long-standing tradition that Mark penned his Gospel in Rome."
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"Though this Gospel does not say that Mark was its writer, there is evidence of this in the works of Papias, Justin Martyr, Tertullian, Origen, Eusebius, Jerome, and others whose writings span the first four centuries of our Common Era."
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"According to Origen, Mark composed his Gospel āin accordance with Peterās instructions.ā (
The Ecclesiastical History, Eusebius, VI, XXV, 3-7) In his work, āAgainst Marcionā (IV, V), Tertullian says that the Gospel of Mark āmay be affirmed to be Peterās, whose interpreter Mark was.ā (
The Ante-Nicene Fathers, Vol. III, p. 350) Eusebius gives the statement of āJohn the presbyterā as quoted by Papias (c. 140 C.E.): āAnd the Presbyter used to say this, āMark became Peterās interpreter and wrote accurately all that he remembered, not, indeed, in order, of the things said or done by the Lord. . . . Mark did nothing wrong in thus writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them.āāā
The Ecclesiastical History, III, XXXIX, 12-16."
The gospel of Luke in my next post: