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[[Berkas:Origen3.jpg|ka|jmpl|281x281px|[[Origenes|Origen]] adalah [[Bapa GerejaGefby jvhv
reja]] yang paling erat terkait dengan menggunakanpenggunaan Injil Ibrani sebagai comotan naskah panduan untuk kitab [[Eksegesis|tafsir]] teks.{{Sfn|Evans|2007}}]]
'''Gospel of the Hebrews''' ("'''Injil orang Ibrani'''"'''''; "'''Injil Orang Ibrani'''"; {{Lang-el|''τὸ καθ' Ἑβραίους εὐαγγέλιον''}}, atau ''"'''Injil menurut orang Ibrani'''''"), adalah sebuah teks Injil [[Sinkretisme|sinkretis]] Yahudi–Kristen yang sekarang telah hilang; hanya ada fragmen-fragmen yang terlestarikan sebagai kutipan singkat oleh [[Bapa Gereja|Bapa-bapa Gereja]] awal dan tulisan-tulisan apokrif. Fragmen-fragmen ini memuat tradisi [[Pra-keberadaan Yesus|praeksistensi Yesus]], [[inkarnasi]], [[Pembaptisan Yesus|baptisan]], dan kemungkinan [[Pencobaan Yesus|godaanpencobaan]], bersama dengan beberapa perkataan [[Yesus|ucapan]].{{Sfn|Cameron|1992}} Fitur khas termasuk [[Kristologi]] yang ditandai dengan keyakinan bahwa [[Roh Kudus]] adalah [[Shekhinah|Ilahi Ibu Ilahi]] Yesus dan [[Kemunculan Yesus setelah kebangkitan|kebangkitanpenampakan penampilanYesus setelah kebangkitan]] kepada [[Yakobus, saudara Yesus|James, saudara Yesus]], yang menunjukkan penghormatan tinggi kepada Yakobus sebagai pemimpin [[Pusat awal Kekristenan|gereja Kristen Yahudi di Yerusalem]].{{Sfn|Koch|1990}} Kemungkinan disusun dalam [[Bahasabahasa Yunani Koine|yunani]] pada dekade pertama abad ke-2, dan diyakini telah digunakan oleh [[Umat Kristen Yahudi|orang-orangumat Kristen Yahudi]] yang berbahasa Yunani di [[Pusat awal Kekristenan|Mesir]] selama abad itu.{{Sfn|Lapham|2003}}
 
Merupakan satu-satunya Injil Yahudi–Kristen yang disebut dengan nama oleh para Bapa Gereja, diyakini hanya ada satu "Injil Orang Ibrani", mungkin dalam versi-versi yang berbeda.{{Sfn|Gregory|2008}} Ayat-ayat Injil ini dikutip atau diringkas oleh tiga Bapa Gereja Aleksandria – [[Klemens dari Aleksandria|ClementKlemens]], [[Origenes|Origen]] dan [[Didymus Si Buta|Didimus si Buta]]; juga dikutip oleh [[Hieronimus|Jerome]], baik secara langsung atau melalui komentar-komentar dari Origen.{{Sfn|Howard|2000}}{{Sfn|Ehrman|Pleše|2011}} Injil ini digunakan sebagai suplemen untuk [[Injil|injil kanonik]] untuk menyediakan sumber bahan tafsiran mereka berdasarkan kitab suci.{{Sfn|Klijn|1992}} [[Eusebius dari Kaisarea|Eusebius]] memasukkannya dalam "daftar tulisan-tulisan diperdebatkan" yang dikenal sebagai [[Antilegomena]], dan mencatat bahwa kitab itu digunakan oleh "orang Ibrani" dalam Gereja; tidak lagi dalam penggunaan ketika [[Perkembangan kanon Perjanjian Baru|kanon Perjanjian Baru]] dibakukan pada akhir abad ke-4.{{Sfn|Metzger|1997}} Injil bahasa Aram/Ibrani yang digunakan oleh sekte Yahudi dari [[Ebionisme|Ebonit]] tidak mengandung catatan silsilah yang sekarang ditambahkan ke Injil bahasa Yunani, kelalaian yang dijelaskan oleh [[Epifanius|Epiphanius]] karena "mereka bersikeras bahwa Yesus adalah benar-benar manusia."<ref>Epiphanius, ''Anacephalaiosis'' 14:1</ref><ref>[https://books.google.com/books?id=zs43AAAAIAAJ&pg=PA29&lpg=PA29&dq=Adraa+Ebionites&source=bl&ots=W8ZWRgvr4z&sig=lNrGGODhkFm7ej7hsA1RSQxg1xw&hl=en&sa=X&ei=IJopVLP-F8Tm7gaWwICgCA&ved=0CCEQ6AEwAA#v=onepage&q=Adraa%20Ebionites&f=false Albertus Frederik Johannes Klijn, G. J. Reinink, ''Patristic Evidence for Jewish-Christian Sects''] (Brill Archive 1973), pp. 30&#x2013;3130–31; 34; 43 {{ISBN|978-9-00403763-2}}</ref>
 
Sarjana modern mengklasifikasikan Injil Ibrani sebagai salah satu dari tiga Injil Yahudi–Kristen, bersama dengan Injil Nasrani dan [[Injil orang Ebionit|Injil Ebonit]]. Yang lain menyarankan bahwa tiga judul ini mungkin merujuk ke satu buku yang sama.<ref>[https://books.google.com/books?id=zs43AAAAIAAJ&pg=PA29&lpg=PA29&dq=Adraa+Ebionites&source=bl&ots=W8ZWRgvr4z&sig=lNrGGODhkFm7ej7hsA1RSQxg1xw&hl=en&sa=X&ei=IJopVLP-F8Tm7gaWwICgCA&ved=0CCEQ6AEwAA#v=onepage&q=Adraa%20Ebionites&f=false Albertus Frederik Johannes Klijn, G. J. Reinink, ''Patristic Evidence for Jewish-Christian Sects''] (Brill Archive 1973), pp. 47&#x2013;5047–50 {{ISBN|978-9-00403763-2}}</ref> Semua yang diketahui saat ini hanya dari fragmen diawetkan dalam kutipan oleh para Bapa Gereja awal.{{Sfn|Lapham|2003}} Hubungan antara Injil Yahudi–Kristen dan Injil Ibrani asli hipotetis masih menjadi spekulasi.{{Sfn|Gregory|2008}}
 
== ReferensiAsal usul dan ciri khas ==
''Gospel of the Hebrews'' adalah satu-satunya Injil Yahudi-Kristen yang disebutkan namanya oleh para [[Bapa Gereja]]. Diyakini disusun dalam [[bahasa Ibrani]].{{sfn|Ehrman|Pleše|2011|p=216}} Asal usulnya dikaitkan dengan Mesir;{{refn|group=n|name=note01|{{harvnb|Klijn|1992|p=42}} – "The GH is an authentic product of Egyptian Christianity."}} mungkin mulai beredar di [[:en:Early centers of Christianity#Alexandria|Aleksandria, Mesir]] pada dekade awal abad ke-2 dan digunakan oleh umat Yahudi-Kristen berbahasa Yunani di sana.{{sfn|Lapham|2003|pp=159,163}} <!--The communities to which they belonged were traditional, conservative Christians who followed the teaching of the primitive Christian church in Jerusalem, integrating their understanding of Jesus with strict observance of Jewish customs and law, which they regarded as essential to salvation.{{sfn|Lapham|2003|pp=9,16}} Despite this, the gospel displays no connection with other Jewish–Christian literature, nor does it appear to be based on the [[Gospel of Matthew]]{{refn|group=n|name=note02|{{harvnb|Jones|2000|pp=709–10}}; Matthew, while not itself a Jewish–Christian gospel, draws on Jewish–Christian sources}} or the other [[canonical gospels]] of what is now [[First Council of Nicaea|orthodox]] Christianity.{{sfn|Cameron|1982|pp=83–4}} Instead, it seems to be taken from alternative oral forms of the same underlying traditions.{{sfn|Ehrman|2005b|pp=15–6}} Some of the fragments suggest a syncretic [[Gnosis|gnostic]] influence, while others support close ties to traditional Jewish [[Wisdom literature]].{{sfn|Ehrman|Pleše|2011|p=216}}
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== Isi ==
<!--{{Jewish Christianity}}
{{New Testament Apocrypha}}-->
''Gospel of the Hebrews'' dilestarikan dalam fragmen-fragmen yang dikutip atau disarikan oleh beberapa Bapa Gereja awal. Injil asli secara lengkap tidak diketahui; menurut sebuah daftar karya-karya kanonik dan apokrif yang ditulis pada abad ke-9, dikenal sebagai [[:en:Stichometry of Nicephorus|Stichometry of Nicephorus]], kitab Injil ini terdiri dari 2200 baris, hanya 300 baris lebih pendek daripada Injil Matius. Berdasarkan fragmen-fragmen yang terlestarikan, seluruh struktur Injil ini tampaknya mirip dengan Injil-injil kanonik. Memuat suatu naratif [[Kronologi kehidupan Yesus|kehidupan Yesus]] termasuk [[Pembaptisan Yesus|pembaptisan]], [[Pencobaan Yesus|pencobaan]], [[Transfigurasi Yesus|transfigurasi]], [[perjamuan terakhir]], [[Penyaliban Yesus|penyaliban]], dan kebangkitan-Nya. Injil ini juga memuat perkataan Yesus. Peristiwa-peristiwa dalam kehidupan Yesus telah ditefsirkan dalam cara yang mencerminkan pandangan Yahudi dalam lingkungan budaya Helenistik.{{sfn|Klijn|1992|p=36}}
 
Ada kesepakatan luas mengenai tujuh kutipan yang disadur oleh [[:en:Philipp Vielhauer|Philipp Vielhauer]] dalam edisi ke-3 kritikal ''New Testament Apocrypha'' oleh [[:en:Wilhelm Schneemelcher|Wilhelm Schneemelcher]], diterjemahkan oleh George Ogg.{{sfn|Vielhauer|1963|pp=163–5}} Terjemahan berikut mengikuti urutan Vielhauer:{{refn|group=n|name=note03|{{harvnb|Vielhauer|Strecker|1991|pp=177–8}}; Bahan dalam huruf miring adalah kutipan dari Gospel of the Hebrews, dan materi dalam huruf normal dalam fragmen 6 dan 7 adalah dari [[Hieronimus]].}}{{refn|group=n|name=note04|{{harvnb|Elliott|2005|pp=5,9–10}}; {{harvnb|Ehrman|2005b|pp=15–6}}; and {{harvnb|Klijn|1992|p=31}}; all omit fragment 1.}}
 
1. ''Ketika Kristus berniat untuk datang di dunia kepada manusia, Bapa yang baik memanggil kuasa agung di sorga, yang disebut Mikhael, dan mempercayakan Kristus dalam penanganannya. Dan kuasa itu datang ke dalam dunia dan disebut Maria, dan Kristus berada di rahiimnya selama tujuh bulan.'' ([[Sirilus dari Yerusalem]], ''Discourse on Mary Theotokos'' 12)
 
: Fragmen 1 mengidentifikasi Yesus sebagai putra Roh Kudus; pandangan ini juga ditemukan dalam suatu versi [[Surat Yakobus]] dalam bahasa Mesir-[[Alkitab bahasa Koptik|Koptik]], satu indikasi bahwa Injil ini berasal dari Mesir.{{refn|group=n|name=note05|{{harvnb|Vielhauer|Strecker|1991|pp=150,174–6}}; Vielhauer memasukkan fragmen 1 dengan keraguan, p.&nbsp;150&nbsp;– "Dapat dipertanyakan apakah ini sesungguhnya berasal dari Cyril, dan di atas segalanya apakah kutipan ini berasal dari GH". {{harvnb|Klijn|1992|pp=134–7}}; Klijn menyimpulkan bahwa ini bukan dari salah satu Injil Yahudi-Kristen dan mengusulkan kemungkinan sumbernya adalah "Injil Petrus".}}
 
2. ''Dan terjadilah ketika Tuhan keluar dari dalam air, seluruh aliran Roh Kudus turun ke atas-Nya dan berdiam pada-Nya dan berkata kepada-Nya: Putra-Ku, dalam semua nabi-nabi Aku menantikan Engkau supaya Engkau datang dan Aku dapat berdiam pada-Mu. Karena Engkaulah kediaman-Ku; Engkaulah Putra sulung-Ku yang memerintah selama-lamanya.'' ([[Hieronimus]], ''Commentary on Isaiah''&nbsp;4)
 
: Fragmen 2 menggunakan bahasa sastra Kebijaksanaan Yahudi,{{refn|group=n|name=note06|{{harvnb|Kloppenborg|1994|pp=427–34}} [[Kitab Kebijaksanaan Salomo|Kebijaksanaan Salomo]]&nbsp;7.27 [[Kitab Yesus bin Sirakh|Kebijaksanaan Sirakh]]&nbsp;24.6–7}} tetapi menerapkannya kepada [[Roh Kudus]]: Roh telah menanti-nanti dengan sia-sia sepanjang semua nabi untuk (kedatangan) sang Putra. "Kediaman" yang ditemukan oleh Roh Kudus dalam sang Putra merupakan ide [[Gnostisisme|gnostik]] [[Pra-keberadaan Yesus|pra-eksistensi]] Penebus yang akhirnya menjelma dalam Yesus.{{sfn|Vielhauer|Strecker|1991|pp=174–6}}
 
3. ''Demikian pula Ibu-Ku, Roh Kudus, mengangkatku dengan salah satu rambutku dan membawaku pergi ke gunung Tabor yang agung.'' ([[Origenes]], ''Commentary on John''&nbsp;2.12.87)
 
: Fragmen 2 dan 3, memuat kisah [[pembaptisan Yesus]] dan pencobaan atau transfigurasi, muncul dari mitos Yunani-Romawi yang beredar luas mengenai turunnya Hikmat ilahi; ini mendasari perikop paralel dalam Injil Matius&nbsp;(11:25–30), Lukas&nbsp;(7:18–35 dan 11:49–51) dan Yohanes&nbsp;(1:1–18), serta Injil Tomas.{{sfn|Cameron|1982|pp=83–4}} Perbedaan antara fragmen 3 dan Injil-injil kanonik ortodoks sangat besar: their naratif orang ketiga menjadi perkataan Yesus sendiri, Setan diganti dengan Roh Kudus, dan Roh Kudus diidentifikasi sebagai ibu Yesus.{{sfn|Vielhauer|Strecker|1991|pp=137–8}}
 
4a. ''Dia yang heran akan memerintah, dan dia yang telah memerintah akan beristirahat.'' ([[Klemens dari Aleksandria|Klemens]], ''Stromateis''&nbsp;2.9.45.5)
 
4b. ''Dia yang mencari tidak akan beristirahat sampai dia menemukan; dan dia yang menemukan akan heran; dan dia yang telah heran akan memerintah; dan dia yang telah memerintah akan beristirahat.'' (Klemens, ''Stromateis''&nbsp;5.14.96.3)
 
: Fragmen 4 merupakan "perkataan berantai", mencari-menemukan-heran-memerintah-beristirahat, menggambarkan langkah-langkah menuju keselamatan, di mana "istirahat" setara dengan keadaan keselamatan.{{sfn|Vielhauer|Strecker|1991|pp=174–6}} Perkataan ini mirip dengan tema yang ditemukan dalam sastra Kebijaksanaan Yahudi,{{refn|group=n|name=note07|{{harvnb|Kloppenborg|1994|pp=427–34}}; Wisdom of Solomon&nbsp;6.20, Wisdom of Sirach&nbsp;6.26–28}} dan kemiripan dengan suatu perkataan dalam Injil Tomas mengusulkan bahwa teks ini mungkin dipengaruhi oleh ajaran Kebijaksanaan gnostik.{{sfn|Ehrman|Pleše|2011|p=216}}{{refn|group=n|name=note08|{{harvnb|Klauck|2003|p=39}} – "The logion contains an intentional paradox: only the restless activity of seeking leads to the rest for which one yearns." (For further details, see p.&nbsp;39 table comparing ''Strom.''&nbsp;2.45.5 and ''Strom.''&nbsp;5.96.3 with ''GThom'' 2 and ''POxy'' 645.5–9.)}}
 
5. ''Dan kamu tidak pernah bersukacita, kecuali ketika kamu merangkul saudara laki-lakimu dengan kasih.'' (hieronimus, ''Commentary on Ephesians''&nbsp;3)
 
6. Dalam Injil menurut orang Ibrani&nbsp;... ada yang terhidung di antara pelanggaran yang paling berat: ''Dia yang telah mendukakan roh saudara laki-lakinya.'' (Hieronimus, ''Commentary on Ezekiel''&nbsp;6)
 
: Fragmen 5 (mengenai {{Alkitab|Efesus 5:4}}) dan 6 (mengenai {{Alkitab|Yehezkiel 18:7}}) rupanya adalah perkataan etika dari Yesus, menunjukkan bahwa pengajaran semacam itu merupakan bagian penting dari Injil ini.{{sfn|Cameron|1982|pp=83–4}}
 
7. Injil menurut orang Ibrani&nbsp;... mencatat bahwa setelah kebangkitan Sang Juruselamat: ''Dan ketika Tuhan telah memberikan kain lenan kepada hamba imam, Ia pergi kepada Yakobus dan menampakkan diri kepadanya. Karena Yakobus telah bersumpah tidak akan makan roti sejak ia telah minum cawan Tuhan sampai ia melihat-Nya bangkit dari antara mereka yang tertidur. Dan sesaat setelahnya Tuhan berkata: Bawalah sebuah meja dan roti! Dan segera ditambahkan: Ia mengambil roti, memberkatinya dan memecah-mecahkannya dan memberikannya kepada Yakobus yang Adil dan berkata kepadanya: Saudaraku, makanlah rotimu, karena Anak Manusia sudah bangkit dari antara mereka yang tertidur.'' (Hieronimus, ''[[De viris illustribus]]''&nbsp;2)
 
: Fragmen 7 menekankan pentingnya Yakobus, saudara Yesus dan kepala gerakan Yahudi-Kristen di Yerusalem setelah kematian Yesus, dan dengan demikian memberi kesaksian karakter Yahudi dari komunitas Injil ini.{{sfn|Ehrman|2005b|pp=15–6}}
 
Selain kutipan langsung, kisah-kisah lain dalam Injil ini diringkas atau dikutip oleh para Bapa Gereja.<!-- The translations below are from Vielhauer & Strecker (1991), except "b2" which is from Klauck (2003):{{refn|group=n|name=note09|{{harvnb|Ehrman|2005b|pp=15–6}} includes fragment "a". {{harvnb|Elliott|2005|pp=5,9–10}} includes fragment "b1/b2". {{harvnb|Vielhauer|Strecker|1991|pp=138,175}} includes fragments "a" and "b1" ("b2" is not mentioned). {{harvnb|Klijn|1992|pp=31,116–9}} includes fragment "a" and discusses fragment "b1/b2" separately, stating that its inclusion in the gospel is possible but not definitive.}}
 
a. (Scripture) seems to call Matthew "Levi" in the Gospel of Luke. Yet it is not a question of one and the same person. Rather Matthias, who was installed (as apostle) in place of Judas, and Levi are the same person with a double name. This is clear from the Gospel of the Hebrews. (Didymus the Blind, ''Commentary on the Psalms''&nbsp;184.9–10)
: The summary of a gospel passage identifies [[Saint Matthias|Mattias]], rather than Matthew, as the name of the tax-collector who was called to follow Jesus.{{sfn|Vielhauer|Strecker|1991|p=175}}{{refn|group=n|name=note10|{{harvnb|Lührmann|2004|pages=183–91,234–5}}; Lührmann has a detailed analysis and discussion of the "call of Levi" story.}}
 
b1. And he (Papias) has adduced another story of a woman who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. (Eusebius, ''Historia ecclesiastica''&nbsp;3.39.17)
: The citation by [[Eusebius]] of a story he found in the writings of [[Papias of Hierapolis|Papias]] is believed to refer to an alternate version of the account in John's gospel of [[Jesus and the woman taken in adultery]].{{sfn|Vielhauer|1963|p=121}}{{sfn|Vielhauer|Strecker|1991|p=138}}
 
b2. It is related in some gospels that a woman was condemned by the Jews because of a sin and was taken to the customary place of stoning, in order that she might be stoned. We are told that when the Savior caught sight of her and saw that they were ready to stone her, he said to those who wanted to throw stones at her: ''Let the one who has not sinned, lift a stone and throw it.'' If someone is certain that he has not sinned, let him take a stone and hit her. ''And no one dared to do so.'' When they examined themselves and they recognized that they too bore responsibility for certain actions, they did not dare to stone her. (Didymus the Blind, ''Commentary on Ecclesiastes''&nbsp;4.223.6–13)
:Although Didymus does not name his source, he found this independent tradition of the story of the sinful woman in a non-canonical gospel in Alexandria which may have been the ''Gospel of the Hebrews''.{{sfn|MacDonald|2012|pp=18–21}}{{refn|group=n|name=note11|{{harvnb|Klauck|2003|pp=40–1}}; Klauck, p.&nbsp;41&nbsp;– "It is probably not an abbreviated version of Jn 8:3–11, but an independent variant tradition, found by Didymus in a non-canonical gospel which was available in Alexandria." (for a detailed analysis and discussion, see {{harvnb|Lührmann|2004|pages=191–215,236–7}}).}}
 
== Kristologi ==
The theology of the gospel is strongly influenced by Jewish–Christian wisdom teaching. The Holy Spirit is represented as a manifestation of [[Sophia (wisdom)|Divine Wisdom]] who is called "Mother".{{refn|group=n|name=note12|{{harvnb|Klijn|1992|p=39}} – "The theological conception of this Gospel is dominated by Jewish–Christian Wisdom Theology. Wisdom is represented in this Gospel by the Holy Spirit who is called "Mother".&nbsp;... "The Spirit descends upon man but according to this Gospel, it is Jesus in particular who is looked for. Anybody who possesses the Spirit may be called Son but Jesus is the Son with a very special mission. One of the characteristics of the Spirit is that a man starts a new life during which he gradually comes nearer to his destination. The final stage is to reign and rest. In this situation man has arrived at a point at which he is invulnerable to evil forces which are now subjected to him. After his baptism Jesus is said to reign for eternity."}} The [[Shekhinah|feminine aspect of the Spirit]] is an indication of Semitic influence on the language of the gospel. The Spirit takes Jesus to [[Mount Tabor]] by a single hair, echoing [[Old Testament]] themes in the stories of [[Ezekiel]] (Ezk.&nbsp;8.3) and [[Habbakuk]] (Dan.&nbsp;14.36 [[LXX]]).{{refn|group=n|name=note13|{{harvnb|Klauck|2003|p=40}}; Chapter 14 is an apocryphal addition to Daniel in the Greek text of the LXX known as Bel and the Dragon.}} The gospel emphasizes the fulfillment of the prophecy of [[Isaiah]]&nbsp;11.2 in Jesus' baptism, but also adopts elements of Jewish Wisdom theology.{{refn|group=n|name=note14|{{harvnb|Klijn|1992|p=55}} – "For example, we find in Philo, ''de ebr.''&nbsp;30 'One mentions father and mother together, but their significance is different. Thus we shall, for example, call the creator rightly also Father of what has come into existence, but Mother the knowledge of him who created. With her God has lived together and she has brought forth creation, but not in the way of men. She, however, received God's seed and she brought forth the only beloved perceptible son, this world, as a ripe fruit with pains.' This idea was taken over by Christian tradition. Wisdom is held to have sons not only in Sir.&nbsp;4.11, but also according to Luke&nbsp;7.35.&nbsp;... This means that the passage has to be understood against the background of Jewish Hellenistic traditions."}} The Spirit has been gathered in one place at the moment of Jesus' baptism, so that he has become the only Son of the Spirit in which he has found eternal "rest" and reigns forever.{{sfn|Klijn|1992|pp=99–101}} The "seek–find" and "rule–rest" language also comes from Jewish Wisdom tradition as stages on the way to salvation during which the believer is encouraged to emulate divine Wisdom.{{refn|group=n|name=note15|{{harvnb|Kloppenborg|1994|p=428,433}}; Kloppenborg, p.&nbsp;433&nbsp;– "''Whoever marvels will rule'' is a concept from Jewish wisdom tradition: 'The desire for wisdom leads to ruling' (Wis.&nbsp;6.20)."}}
 
The "rest" that the Holy Spirit waits for and finally finds in the Son is also found in gnostic speculations.{{refn|group=n|name=note16|{{harvnb|Vielhauer|Strecker|1991|pp=174–6}}; p.&nbsp;174&nbsp;– "This is also the objective of the pre-existent Redeemer who, according to the Jewish–Christian–gnostic ''Kerygmata Petrou'', after endless change in form becomes the incarnate in Jesus: 'From the beginning of the world he runs through the ages, changing his form at the same time as his name, until in his time, anointed of God's mercy for his toil, he shall find his rest forever.' (ps.Clem. ''Hom.''&nbsp;3.20.2) To the circle of such gnostic speculations belongs the Christology of the baptism pericope of the GH."}} The wisdom chain-saying which describes the progression of seeking, marveling, and finding salvation, is similar to the [[Hermeticism|Hermetic]] conception of salvation found in the Alexandrian ''[[Corpus Hermetica]]''.{{refn|group=n|name=note17|{{harvnb|Lapham|2003|p=160}} – Quotation from the ''Corpus Hermetica'': "Tis from Thy Aeon I have found praise-giving, and in Thy will, the object of my search, have I found rest." (''C.H.''&nbsp;13.20)}}{{refn|group=n|name=note18|{{harvnb|Vielhauer|Strecker|1991|pp=174–6}}; p.&nbsp;175&nbsp;– "The chain saying&nbsp;... with its ''climax'' 'seek–find–reign–rest' points to the same religious milieu (of gnostic speculations).&nbsp;... (It) describes the steps of revelation of salvation and of the way of salvation. This description is characteristic of the Hermetic gnosis,&nbsp;... here also 'to marvel' is found as a step (''Corp. Hermet.''&nbsp;4.2,14.4) and the 'rest' as escatological salvation (''Corp. Hermet.''&nbsp;9.10,13.20).&nbsp;... Because of the scantiness of the material we cannot say how strongly this mystic-gnostic religiosity has influenced the GH, whether it is an essential or merely an infused element."}} "Rest" is not only to be understood as the ultimate goal of the seeker after truth, which leads to salvation; it is also descriptive of a unity with the wisdom which lies at the heart of the Godhead. The "resting" of the Holy Spirit at the moment of Jesus' Baptism may also be understood in this timeless sense, as the union and rest of the pre-existent Son with his Father, in keeping with the gnostic conception of "rest" as the highest gift of salvation.{{refn|group=n|name=note19|{{harvnb|Lapham|2003|pp=160–2}}; Lapham, p.&nbsp;162&nbsp;– "The importance of this passage lies in the christological insights it affords. In one sense it might be taken to imply the pre-existence of the Son, rather than his adoption at the moment of his baptism. From the beginning of time ('in all the prophets') the Father had awaited the eschatological moment of the union and rest with his pre-existent Son.&nbsp;... It is this concept of unity within the Godhead that underlies this pericope from the ''Gospel of the Hebrews''."}}
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== Penerimaan ==
[[Berkas:Eusebius of Caesarea.jpg|jmpl|kiri|160px|[[Eusebius dari Kaisarea]] menyusun daftar tulisan-tulisan yang diperdebatkan, dikenal sebagai ''[[Antilegomena]]'', yang mencantumkan ''Gospel of the Hebrews''.]]
[[Eusebius]] memasukkan ''Gospel of the Hebrews'' dalam daftarnya di ''Antilegomena'' sebagai salah satu tulisan yang diperdebatkan oleh [[:en:early Church|gereja Kristen awal]].{{refn|group=n|name=note20|{{harvnb|Ehrman|2005a|pp=164–8,243–4}}; {{harvnb|Ehrman|2005b|pp=337–9}}; Ehrman offers a popular account of the canon of Eusebius and the controversies of the 4th century Church which led up to the closing of the canon.}}{{refn|group=n|name=note21|{{harvnb|Metzger|1997|pp=203–5}}; Eusebius places the ''Gospel of the Hebrews'' in the list of disputed writings he refers to as ''notha'', or spurious. He classifies books of this type as orthodox but uncanonical because they were not believed to be written by the apostles or their immediate followers – {{harvnb|Schneemelcher|1991|p=47}}; "Moreover, many have also reckoned among these writings the Gospel according to the Hebrews, in which those especially from among the Hebrews who have accepted Christ find delight" (Eusebius, ''Hist. eccl.''&nbsp;3.25.5).}} <!--Despite this, the Church Fathers occasionally used it, with reservations, as a source to support their [[exegesis|exegetical]] arguments. Eusebius reports that the 2nd century Church Father [[Hegesippus (chronicler)|Hegesippus]] used the gospel as a source for writing his ''Hypomneumata'' ("Memoranda") in Rome (c.&nbsp;175–180).{{refn|group=n|name=note22|{{harvnb|Skarsaune|2007|pp=18,338–44}}; Eusebius briefly summarizes the contents of a heresiology of Jewish, Jewish–Christian, and Gnostic sects contained in the ''Hypomneumata'' (''Hist. eccl.''&nbsp;4.22.5–7), and immediately afterward, offers an assurance of the testimony of Hegesippus as follows: "He sets down certain things from the Gospel of the Hebrews and the Syriac (Gospel) and, in particular, from (writings in) the Hebrew tongue, thus showing that that he was himself a believer of Hebrew origin. And he relates other matters as well, on the strength of unwritten Jewish tradition." (''Hist. eccl.''&nbsp;4.22.8)}} The Alexandrian Fathers – Clement, Origen, and Didymus the Blind – relied directly on the gospel to provide [[prooftext]]s as a supplement to the canonical gospels. Clement quoted from the gospel as part of a discourse on divine Wisdom.{{refn|group=n|name=note23|{{harvnb|Klijn|1992|pp=4–8}}; In a commentary on divine Wisdom, Clement attempts to reconcile [[Platonic philosophy]] with Christian wisdom tradition. He states that, unlike the philosophical virtues, wisdom that teaches truth is a power from God. Clement quotes from Plato ([[Theaetetus (dialogue)|Theaetetus]]&nbsp;155) to emphasize that astonishment is the beginning of philosophy and from the [[Traditions of Matthias]] to emphasize that this is the first step to knowledge. He reinforces the point by quoting the second half of the wisdom chain-saying in the ''Gospel of the Hebrews'', concluding from these readings that the "unlearned man" can never be a philosopher.}} Origen used it to compare differing views of the relationship between the Word and the Holy Spirit.{{refn|group=n|name=note24|{{harvnb|Klijn|1992|pp=4–8}}; In his commentary on John&nbsp;1.1–3, Origen disagrees with the theology of the ''Gospel of the Hebrews'', which places the Holy Spirit over the Word, but rather than refute it, he creates a new argument based on scripture to reconcile the difference between the two gospels. Origen resolves the difficulty using Matthew&nbsp;12.50, which says that all who do the will of the Father are the brothers, sisters, and ''mother'' of Jesus. By arguing this also applies to the divine world, he reasons the Holy Spirit is called Mother because she has done the will of the Father.}} Jerome claimed to have used the gospel as a prooftext, although he may have relied in part on excerpts from the commentaries of Origen. He quoted from it as a proof from prophecy based on Isaiah&nbsp;11.2 to explain how Jesus was the fulfillment of messianic expectations.{{refn|group=n|name=note25|{{harvnb|Klijn|1992|pp=16–9,31,98–101}}; As part of his commentary on Isaiah (Comm. Isa.&nbsp;4), Jerome uses the baptismal [[theophany]] from the ''Gospel of the Hebrews'' to demonstrate that Jesus is the fulfillment of messianic expectations with a proof from prophecy based on Isaiah&nbsp;11.2. See {{harvnb|Evans|2007|pp=255–6}} The gospel quotation is part of a larger collection of prooftexts on the salvation history of Israel in which Jerome incorporates quotations from a commentary on Isaiah he claimed to have received from the Nazarenes (Comm. Isa.&nbsp;3.26 on Isa.&nbsp;8.11–15; Comm. Isa.&nbsp;3.29 on Isa.&nbsp;8.19–22; Comm. Isa.&nbsp;3.30 on Isa.&nbsp;9.1).{{sfn|Skarsaune|2007|pp=373–8}}}} The ''Gospel of the Hebrews'' was excluded from the canon by the [[Catholic Church]] with the closing of the [[Development of the New Testament canon|New Testament canon]] at the end of the 4th century, and was no longer cited as a source in Church literature.{{refn|group=n|name=note26|{{harvnb|Metzger|1997|pp=236–8,314–5}}; The canon of the Catholic Church containing the 27 [[books of the New Testament]] was ratified at the [[Third Council of Carthage]] in 397 for confirmation by the [[Holy See|Church of Rome]], reaffirming an earlier decision reached at the [[Synod of Hippo]] in 393. {{harvnb|Bruce|1988|p=234}}; A letter by [[Pope Innocent I]] to [[Exsuperius]], bishop of Toulouse in 405 confirms the canon list, adding that whatever other books there may be should be rejected and condemned. {{harvnb|Metzger|1997|pp=169–70}}; Metzger, p.&nbsp;170&nbsp;– "we can understand why its (the ''Gospel of the Hebrews'') use was limited, chiefly among Jewish Christians (some of whom were regarded as heretical), and passed over by the Great Church in the period when the canon was closed."}}
 
Subsequent to the closing of the canon, the gospel is mentioned in a homily "On the Virgin Mary" attributed to [[Cyril of Jerusalem]] in a collection of apocryphal stories believed to have been written in Coptic in the first half of the 6th century. The author (known to scholars as Pseudo-Cyril) refers to the ''Gospel of the Hebrews'' in a polemical dialogue between a monk and Cyril over the nature of Mary, whom the monk contends was a divine Power sent from heaven. Cyril condemns the monk's teaching as a heresy, which the author attributes to [[Carpocrates]], [[Satornilus]], and [[Ebionites]].{{refn|group=n|name=note27|{{harvnb|van den Broek|2013|pp=93–7}}; pp.&nbsp;94,97&nbsp;– van den Broek regards the attribution of the monk's 'quotation' to the ''Gospel of the Hebrews'' to be spurious and motivated by the author's belief that it was written by Jews to distort the doctrines of the Church.}}{{refn|group=n|name=note28|{{harvnb|Budge|1977|p=637}}; The English translation of the Coptic text by Wallis Budge contains the full quotation. ''It is written in the Gospel of the Hebrews that when Christ wished to come upon the earth to men the Good Father called a mighty power in the heavens which was called Michael, and committed Christ to the care thereof. And the power came down into the world, and it was called Mary, and [Christ] was in her womb for seven months. Afterwards she gave birth to Him, and He increased in stature, and He chose the Apostles, who preached Him in every place. He fulfilled the appointed time that was decreed for Him. And the Jews became envious of Him, they hated Him, they changed the custom of their Law, and they rose up against Him and laid a trap and caught Him, and they delivered Him to the governor, and he gave Him to them to crucify Him. And after they had raised Him up on the Cross the Father took Him up into heaven unto Himself.''}} Not all later mentions of the gospel were polemical; [[Bede]] (c.&nbsp;673–735), after listing some apocryphal gospels rejected by the Church, includes the ''Gospel of the Hebrews'' among the "ecclesiastical histories" and refers to its usage by Jerome.{{refn|group=n|name=note29|{{harvnb|Klijn|1992|pp=23–4}}; {{harvnb|Edwards|2009|p=40}}; Bede appears to have no direct knowledge of the gospel and is dependent upon Jerome. Edwards translates the Latin text of Bede as follows: "Here it must be noted that the Gospel according to the Hebrews, as it is called, is not to be reckoned among the apocryphal but among ecclesiastical histories; for it seemed good even to the translator of Holy Scripture himself, Jerome, to cite many testimonies from it, and to translate it into the Latin and Greek language."}}
 
== Relationship to other texts ==
The early Church Fathers believed there was only one Jewish–Christian gospel, perhaps in different versions; however, scholars have long recognized the possibility there were at least two or three.{{sfn|Gregory|2008|pp=56–9}} Jerome's references to a ''Gospel of the Hebrews'', or variants of that name, are particularly problematic because it is unclear which gospel he is referring to as the source of his quotations.{{sfn|Cameron|1992|p=105}} Hegesippus, Eusebius, and Jerome all used an Aramaic gospel, which Jerome referred to as the gospel used by a Jewish Christian sect known as the [[Nazarene (sect)|Nazarenes]].{{refn|group=n|name=note30|{{harvnb|Klijn|1992|pp=12–3,16–9,29–32,60–5}}; See Klijn: p.&nbsp;12&nbsp;– Eusebius reports in his ecclesiastical history that Hegesippus used a Syriac (Aramaic) gospel as a source for his ''Hypomneumata'' (for additional details on Hegesippus, see {{harvnb|Skarsaune|2007|pp=18,338–44}}). pp.&nbsp;13,29–32&nbsp;– Eusebius cites an unnamed Aramaic gospel written in Hebrew letters as a source for his ''[[Theophaneia]]''. pp.&nbsp;60–5&nbsp;– He quotes a saying of Jesus ('I choose for myself the good ones, the good ones whom my Father in heaven has given me') to expound on the reasons for divisions within the Church (''Theophaneia''&nbsp;4.12), and he comments on a variant version of the Parable of the Talents in Mt.&nbsp;25.14–30 (''Theophaneia''&nbsp;4.22). pp.&nbsp;16–9,29–32&nbsp;– Jerome is our major source of knowledge about the content of an Aramaic gospel. He quoted from an unnamed gospel in Hebrew script as a source for several commentaries (for further details on Jerome's citations by date, see {{harvnb|Skarsaune|2007|pp=541–9}}).}} ''Gospel of the Nazarenes'' is the name adopted by scholars to describe the fragments of quotations believed to originate from an Aramaic gospel that was based on traditions similar to the Gospel of Matthew.{{sfn|Ehrman||Pleše|2011|pp=201–2}} A third gospel was known only to [[Epiphanius of Salamis]], which he attributed to a second Jewish Christian group known as the [[Ebionites]].{{refn|group=n|name=note31|{{harvnb|Klijn|1992|pp=14–6,28–9}}; Epiphanius mistakenly believed it to be an abridged and corrupted Hebrew version of the Gospel of Matthew, which he also referred to as the "Hebrew" gospel or ''Gospel of the Hebrews''.}} Scholars have conventionally referred to seven fragments of a Greek [[gospel harmony]] preserved in quotations by Epiphanius as the ''Gospel of the Ebionites''.{{sfn|Ehrman||Pleše|2011|pp=210–1}} The existence of three independent Jewish–Christian gospels with distinct characteristics has been regarded as an established consensus.{{refn|group=n|name=note32|{{harvnb|Klijn|1992|pp=30,41}}; Klijn, p.&nbsp;30&nbsp;– "Our conclusion is that from the various references in Christian authors three Jewish–Christian Gospels can be traced. They belong to three individual Jewish–Christian circles." p.&nbsp;41&nbsp;– "The presence of three Jewish–Christian Gospels is an established fact."}} However, that conclusion has recently been challenged with respect to the composition of the gospel known to the Nazarenes and its relationship to the ''Gospel of the Hebrews''.{{refn|group=n|name=note33|{{harvnb|Klauck|2003|p=37}} – "it has become almost canonical in twentieth-century scholarship to speak of three Jewish–Christian gospels: a Gospel of the Hebrews (EvHeb), a Gospel of the Nazaraeans (EvNaz) and a Gospel of the Ebionites (EvEb)&nbsp;...Textual attestation of EvNaz is attained by dividing passages in Jerome between EvHeb and EvNaz." &nbsp;... "Materials which earlier scholars had apportioned between EvHeb and EvNaz are now attributed to EvHeb alone, so that we are left with only two Jewish–Christian gospels, EvEb and EvHeb. Against this hypothesis, however, it must be pointed out that we possess three extra-canonical narratives of the baptism of Jesus which vary to such an extent that they cannot come from one or even two gospels alone. Rather, they presuppose three independent contexts."&nbsp;... "I add a question mark in brackets to the title EvNaz, in order to indicate the precarious status of this text." (For a rebuttal to Klauck's assertion and more details on the 3GH vs. alternative hypotheses, see {{harvnb|Gregory|2008|pp=56–61}}; Gregory, p.&nbsp;58&nbsp;– "Thus the question of whether or not there was ever a ''Gospel of the Nazoraeans'' should be considered as remaining very much open".)}} The relationship between the ''Gospel of the Hebrews'' and the other Jewish–Christian gospels, as well as a hypothetical original Hebrew Gospel, is uncertain and has been an ongoing subject of scholarly investigation.{{sfn|Gregory|2008|p=55}}
-->
== Catatan ==
{{reflist|30em|group=n}}
 
== KutipanReferensi ==
{{reflist|20em}}
 
== Sumber ==
{{refbegin|30em}}
* {{cite book |last = Bruce |first = F.F. |authorlink = F.F. Bruce |editor-last = |editor-first = |title = The Canon of Scripture |year = 1988 |publisher = Inter-Varsity Press |isbn = 978-0-8308-1258-5 |url = https://books.google.com/books/about/The_canon_of_scripture.html?id=p144CApRhgcC |ref = harv }}
* {{cite book |last = Budge |first = E. A. Wallis |authorlink = E. A. Wallis Budge |editor-last = |editor-first = |title = Coptic Texts: Miscellaneous Coptic texts in the dialect of Upper Egypt, Part 2 Volume 5 |chapter = Discourse on Mary Theotokos by Cyril, Archbishop of Jerusalem |origyear = 1915 |year = 1977 |publisher = AMS Press |isbn = 978-0-404-11556-2 |url = http://babel.hathitrust.org/cgi/pt?id=mdp.39015031103487;num=571;seq=7;view=1up |ref = harv }}
* {{cite book |last = Cameron |first = Ron |authorlink = Ron Cameron (biblical_scholar) |title = The Other Gospels: Non-Canonical Gospel Texts |year = 1982 |publisher = Westminster/John Knox |isbn = 978-0-664-24428-6 |url = https://books.google.com/?id=oVJsLiQitO4C&printsec=frontcover&dq=Cameron+The+Gospel+of+the+Hebrews#v=onepage&q&f=false |ref = harv }}
* {{cite book |last = Cameron |first = Ron |editor-last = Freedman |editor-first = David Noel |title = The Anchor Bible Dictionary |volume = 3 |edition = 1 |contribution = Hebrews, Gospel of the |pages = 105–6 |year = 1992 |publisher = Doubleday |isbn = 978-0-385-42583-4 |url = |ref = harv}}
* {{cite book |last = Edwards |first = James R. |authorlink = James R. Edwards |title = The Hebrew Gospel and the Development of the Synoptic Tradition |year = 2009 |publisher = Wm. B. Eerdmans |isbn = 978-0-8028-6234-1 |url = https://books.google.com/?id=Vs9YXAB_axYC&pg=PA65&dq=gospel+ebionites+neologism#v=onepage&q=gospel%20ebionites%20neologism&f=false |ref = harv }}
* {{cite book |last = Ehrman |first = Bart D. |authorlink = Bart Ehrman |title = Lost Christianities |origyear = 2003 |year = 2005a |publisher = Oxford University Press |isbn = 978-0-19-518249-1 |url = https://books.google.com/?id=URdACxKubDIC&pg=PA304&lpg=PA304&dq=%22Lost+Christianities%22#v=onepage&q=%22Lost%20Christianities%22&f=false |ref = harv }}
* {{cite book |last = Ehrman |first = Bart D. |title = Lost Scriptures |origyear = 2003 |year = 2005b |publisher = Oxford University Press |isbn = 978-0-19-518250-7 |url = http://www.thechristianidentityforum.net/downloads/Lost-Scriptures.pdf |ref = harv }}{{dead link|date=October 2017 |bot=InternetArchiveBot |fix-attempted=yes }}
* {{cite book |last1 = Ehrman |first1 = Bart D. |last2 = Pleše |first2 = Zlatko |title = The Apocryphal Gospels: Texts and Translations |contribution = The Gospel according to the Hebrews |pages = 216–21 |year = 2011 |publisher = Oxford University Press |isbn = 978-0-19-973210-4 |url = https://books.google.com/?id=_d5ClkPhcW4C&pg=PA216&dq=216#v=onepage&q=216&f=false |ref = harv }}
* {{cite book |last = Elliott |first = James Keith |title = The Apocryphal New Testament |origyear = 1993 |year = 2005 |publisher = Oxford University Press |isbn = 978-0-19-826181-0 |url = https://books.google.com/?id=9vNTo0m08nkC&printsec=frontcover#v=onepage&q&f=false |ref = harv }}
* {{cite book |last = Evans |first = Craig A. |authorlink = Craig A. Evans |editor1-last = Skarsaune |editor1-first = Oskar |editor2-last = Hvalvik |editor2-first = Reidar |title = Jewish Believers in Jesus |contribution = The Jewish Christian Gospel Tradition |pages = 241–77 |year = 2007 |publisher = Hendrickson Publishers |isbn = 978-1-56563-763-4 |url = http://khazarzar.skeptik.net/books/jewbelje.pdf |ref = harv |access-date = 2018-03-09 |archive-date = 2013-03-17 |archive-url = https://web.archive.org/web/20130317172556/http://khazarzar.skeptik.net/books/jewbelje.pdf |dead-url = yes }}
* {{cite book |last = Gregory |first = Andrew |editor-last = Foster |editor-first = Paul |title = The Non-Canonical Gospels |contribution = Jewish–Christian Gospels |pages = 54–67 |year = 2008 |publisher = T&T Clark |isbn = 978-0-567-03302-4 |url = https://books.google.com/?id=ldUIShNpBjYC&pg=PA56&lpg=PA56&dq=The+Non-canonical+Gospels+Foster+%22Gospel+of+the+Hebrews%22#v=onepage&q=The%20Non-canonical%20Gospels%20Foster%20%22Gospel%20of%20the%20Hebrews%22&f=false |ref = harv }}
* {{cite book |last = Howard |first = George |authorlink = George Howard (Hebraist) |editor1-last = Freedman |editor1-first = David Noel |editor2-last = Myers |editor2-first = Allen C |title = Eerdmans Dictionary of the Bible |chapter = Hebrews, Gospel According to the |year = 2000 |publisher = Wm. B. Eerdmans |isbn = 978-0-8028-2400-4 |url = https://books.google.com/?id=qRtUqxkB7wkC&pg=PA570&dq=Eerdmans+Hebrews#v=onepage&q=Eerdmans%20Hebrews&f=false |ref = harv }}
* {{cite book |last = Jones |first = F. Stanley |editor1-last = Freedman |editor1-first = David Noel |editor2-last = Myers |editor2-first = Allen C. |title = Eerdmans Dictionary of the Bible |contribution = Jewish Christians |year = 2000 |publisher = Wm. B. Eerdmans |isbn = 978-0-8028-2400-4 |url = https://books.google.com/?id=qRtUqxkB7wkC&printsec=frontcover&dq=Eerdman%27s+Dictionary+of+the+Bible+gospel+of+the+hebrews#v=onepage&q=Jewish%20Christian&f=false |ref = harv }}
* {{cite book |last = Klauck |first = Hans-Josef |authorlink = Hans-Josef Klauck |title = The Apocryphal Gospels: An Introduction |year = 2003 |publisher = Continuum |isbn = 978-0-567-08390-6 |url = https://books.google.com/books?id=WoqXMHPY5EgC&printsec=frontcover#v=onepage&q&f=false |ref = harv }}
* {{cite book |last = Klijn |first = Albertus F.J. |authorlink = Albertus Frederik Johannes Klijn |title = Jewish–Christian Gospel Tradition |year = 1992 |publisher = Brill |isbn = 90-04-09453-9 |url = https://books.google.com/?id=GiUGA8XWiYsC&printsec=frontcover&dq=%22jewish+christian+gospels%22#v=onepage&q=%22jewish%20christian%20gospels%22&f=false |ref = harv }}
* {{cite book |last = Kloppenborg |first = John S. |authorlink = John Kloppenborg |editor-last = Miller |editor-first = Robert J. |title = The Complete Gospels |url = https://archive.org/details/completegospels00robe |contribution = The Gospel of the Hebrews |pages = [https://archive.org/details/completegospels00robe/page/427 427]–34 |year = 1994 |origyear = 1992 |publisher = Polebridge Press |isbn = 0-06-065587-9 |ref = harv }}
* {{cite book |last = Koch |first = Glenn Alan |editor1-last = Mills |editor1-first = Watson E. |editor2-last = Bullard |editor2-first = Roger Aubrey |title = Mercer Dictionary of the Bible |contribution = Hebrews, Gospel of the |page = 364 |year = 1990 |publisher = Mercer University Press |isbn = 978-0-86554-373-7 |url = https://books.google.com/?id=goq0VWw9rGIC&pg=PA364&lpg=PA364&dq=Mercer+Dictionary+Hebrews,+Gospel |ref = harv }}
* {{cite book |last = Lapham |first = Fred |title = An Introduction to the New Testament Apocrypha |year = 2003 |publisher = Continuum |isbn = 978-0-8264-6979-3 |url = https://books.google.com/?id=XRvHDfs1vyEC&printsec=frontcover&dq=An+introduction+to+the+New+Testament+Apocrypha+Lapham |ref = harv }}
* {{cite book |last = Lührmann |first = Dieter |authorlink = :de:Lührmann |title = Die Apokryph Gewordenen Evangelien: Studien Zu Neuen Texten Und Zu Neuen Fragen |year = 2004 |publisher = Brill |isbn = 978-90-04-12867-5 |asin = 9004128670 |language = German |ref = harv}}
* {{cite book |last = MacDonald |first = Dennis R. |authorlink = Dennis MacDonald |title = Two Shipwrecked Gospels: The Logoi of Jesus and Papias's Exposition of Logia about the Lord |year = 2012 |publisher = Society of Biblical Lit |isbn = 978-1-58983-691-4 |url = https://books.google.com/?id=SbpVqpT6GikC&pg=PA20&lpg=PA20&dq=Dieter+Luhrmann+Fragmente#v=onepage&q=Dieter%20Luhrmann%20Fragmente&f=false |ref = harv }}
* {{cite book |last = Metzger |first = Bruce M. |authorlink = Bruce M. Metzger |editor-last = |editor-first = |title = The Canon of the New Testament:Its Origin, Development, and Significance |origyear = 1987 |year = 1997 |publisher = Oxford University Press |isbn = 978-0-19-160687-8 |url = https://books.google.com/?id=gkit-fH4z4YC&printsec=frontcover#v=onepage&q&f=false |ref = harv }}
* {{cite book |last = Schneemelcher |first = Wilhelm |authorlink = Wilhelm Schneemelcher |editor1-last = Schneemelcher |editor1-first = Wilhelm |editor2-last = Wilson |editor2-first = Robert McLachlan |title = New Testament Apocrypha, Volume 1: Gospels and Related Writings |contribution = General Introduction |pages = 9–75 |edition = 2 |year = 1991 |publisher = John Knox Press |isbn = 0-664-22721-X |url = https://books.google.com/?id=TDW0PeFSvGEC&printsec=frontcover&dq=Schneemelcher,+Wilhelm.+English+translation+%281991%29+New+Testament+Apocrypha,+Vol.+1 |ref = harv }} (6th German edition, translated by George Ogg)
* {{cite book |last = Skarsaune |first = Oskar |authorlink = Oskar Skarsaune |editor1-last = Skarsaune |editor1-first = Oskar |editor2-last = Hvalvik |editor2-first = Reidar |title = Jewish Believers in Jesus |contribution = Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers |pages = 325–78 |year = 2007 |publisher = Hendrickson Publishers |isbn = 978-1-56563-763-4 |url = http://khazarzar.skeptik.net/books/jewbelje.pdf |ref = harv |access-date = 2018-03-09 |archive-date = 2013-03-17 |archive-url = https://web.archive.org/web/20130317172556/http://khazarzar.skeptik.net/books/jewbelje.pdf |dead-url = yes }}
* {{cite book |last = van den Broek |first = Roelof |authorlink = Roel van den Broek |editor-last = |editor-first = |title = Pseudo-Cyril of Jerusalem On the Life and the Passion of Christ: A Coptic Apocryphon |year = 2013 |publisher = Brill |isbn = 978-90-04-23757-5 |url = https://books.google.com/?id=343TrN9KehcC&pg=PA97&lpg=PA97&dq=Cyril+of+Jerusalem+Gospel+Hebrews#v=onepage&q=Cyril%20of%20Jerusalem%20Gospel%20Hebrews&f=false |ref = harv }}
* {{cite book |last = Vielhauer |first = Philipp |authorlink = Philipp Vielhauer |editor1-last = Schneemelcher |editor1-first = Wilhelm |editor2-last = Wilson |editor2-first = Robert McLachlan |title = New Testament Apocrypha, Volume 1: Gospels and Related Writings |contribution = Jewish Christian Gospels |pages = [https://archive.org/details/newtestamentapoc0000unse_f7e4/page/117 117]–65 |edition = 1 |year = 1963 |publisher = Westminster Press |isbn = 0-664-20385-X |url =https://archive.org/details/newtestamentapoc0000unse_f7e4|ref = harv}} (3rd German edition, translated by George Ogg)
* {{cite book |last1 = Vielhauer |first1 = Philipp |last2 = Strecker |first2 = Georg |authorlink2 = :de:Georg Strecker |editor1-last = Schneemelcher |editor1-first = Wilhelm |editor2-last = Wilson |editor2-first = Robert McLachlan |title = New Testament Apocrypha, Volume 1: Gospels and Related Writings |contribution = Jewish Christian Gospels |pages = 134–78 |edition = 2 |year = 1991 |publisher = Westminster/John Knox Press |isbn = 0-664-22721-X |url = https://books.google.com/?id=TDW0PeFSvGEC&printsec=frontcover&dq=Schneemelcher,+Wilhelm.+English+translation+%281991%29+New+Testament+Apocrypha,+Vol.+1 |ref = harv }} (6th German edition, translated by George Ogg)
{{refend}}
 
== Pustaka tambahan ==
{{refbegin|60em}}
* {{cite book |last = Broadhead |first = Edwin K. |editor-last = |editor-first = |title = Jewish Ways of Following Jesus: Redrawing the Religious Map of Antiquity |chapter = The Earliest Communities of Jesus' Followers – 5. Alexandria |pages = 115–9 |year = 2010 |publisher = Mohr Siebeck |isbn = 978-3-16-150304-7 |url = https://books.google.com/?id=C97_rPZRbuUC&pg=PA115&lpg=PA115&dq=%22the+roots+of+egyptian+christianity%22+%22Jewish+Christianity+in+Egypt%22#v=onepage&q=%22the%20roots%20of%20egyptian%20christianity%22%20%22Jewish%20Christianity%20in%20Egypt%22&f=false}}
* {{cite book |last = Frey |first = Jörg |editor1-last = Markschies |editor1-first = Christoph |editor2-last = Schröter |editor2-first = Jens |title = Antike christliche Apokryphen in deutscher Übersetzung: I. Band – Evangelien und Verwandtes |contribution = Die Fragmente des Hebräerevangeliums |pages = 593–606 |edition = 7 |year = 2012 |publisher = Mohr Siebeck |isbn = 978-3-16-149951-7 |url = https://translate.google.com/translate?hl=en&sl=de&u=http://d-nb.info/994781660/04&prev=/search%3Fq%3D%2522Die%2BFragmente%2Bdes%2BEbion%25C3%25A4erevangeliums%2522%26biw%3D1920%26bih%3D950 |language = German}}
* {{cite book |last = Klijn |first = Albertus F.J. |authorlink = Albertus Frederik Johannes Klijn |editor1-last = Pearson |editor1-first = Birger A. |editor2-last = Goehring |editor2-first = James E. |title = The Roots of Egyption Christianity |contribution = Jewish Christianity in Egypt |pages = 161–77 |year = 1986 |publisher = Augsburg Fortress |isbn = 978-0-8006-3100-0 |url = https://www.scribd.com/doc/39052829/The-Roots-of-Egyptian-Christianity-by-Birger-a-Pearson-James-E-Goehring}}
* {{cite book |last = Luomanen |first = Petri |editor-last = |editor-first = |title = Recovering Jewish Christian Sects and Gospels |chapter = Jewish Christian Gospels Recovered |year = 2012 |publisher = Brill |isbn = 978-90-04-20971-8 |url = https://books.google.com/?id=ujIWl5sZi6kC&pg=PA121&lpg=PA121&dq=Metzger+Gospel+Hebrews#v=onepage&q=Metzger%20Gospel%20Hebrews&f=false}}
* {{cite book |last = Paget |first = James Carleton |authorlink = James Carleton Paget |editor-last = |editor-first = |title = Jews, Christians, and Jewish–Christians in Antiquity |chapter = Christians in Alexandria |pages = 137–48 |year = 2010 |publisher = Mohr Siebeck |isbn = 978-3-16-150312-2 |url = https://books.google.com/?id=AFLJ682D9QUC&pg=PA137#v=onepage&q&f=false}}
* {{cite book |last = Pearson |first = Birger A. |authorlink = Birger A. Pearson |title = Gnosticism, Judaism, and Egyptian Christianity |origyear = 1990 |year = 2006 |publisher = Augsburg Fortress |isbn = 978-0-8006-3741-5 |url = https://books.google.com/?id=67aA7-wrMX8C&pg=PR15&lpg=PR15&dq=%22Roots+of+Egyptian+Christianity%22+Jewish#v=onepage&q=%22Roots%20of%20Egyptian%20Christianity%22%20Jewish&f=false}}
* {{cite book |last = Pearson |first = Birger A. |editor1-last = Goehring |editor1-first = James E. |editor2-last = Timbie |editor2-first = Janet A. |title = The World of Early Egyptian Christianity |contribution = Earliest Christianity in Egypt |pages = 97–112 |year = 2007 |publisher = Catholic University of America Press |isbn = 978-0-8132-1480-1 |url = https://books.google.com/?id=-xAXSK2UfWEC&pg=PA99&lpg=PA99&dq=%22Jewish-Christianity+in+Egypt%22#v=onepage&q=%22Jewish-Christianity%20in%20Egypt%22&f=false}}
* {{cite book |last = van den Broek |first = Roelof |editor1-last = Pearson |editor1-first = Birger A. |editor2-last = Goehring |editor2-first = James E. |title = The Roots of Egyption Christianity |contribution = Jewish and Platonic Speculations in Early Alexandrian Theology: Eugnostos, Philo, Valentinus, and Origen |pages = 190–203 |year = 1986 |publisher = Augsburg Fortress |isbn = 978-0-8006-3100-0 |url = https://www.scribd.com/doc/39052829/The-Roots-of-Egyptian-Christianity-by-Birger-a-Pearson-James-E-Goehring}}
{{refend}}
 
== Pranala luar ==
* [http://www.earlychristianwritings.com/text/gospelhebrews-ogg.html Tulisan-Tulisan Kristen awal – Injil Ibrani]
 
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