Injil orang Ibrani: Perbedaan antara revisi

'''Gospel of the Hebrews''' ("'''Injil Ibrani'''"; "'''Injil Orang Ibrani'''"; {{Lang-el|''τὸ καθ' Ἑβραίους εὐαγγέλιον''}}, "'''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|pencobaan]], bersama dengan beberapa perkataan [[Yesus]].{{Sfn|Cameron|1992}} Fitur khas termasuk [[Kristologi]] yang ditandai dengan keyakinan bahwa [[Roh Kudus]] adalah [[Shekhinah|Ibu Ilahi]] Yesus dan [[Kemunculan Yesus setelah kebangkitan|penampakan Yesus setelah kebangkitan]] kepada [[Yakobus, saudara Yesus]], yang menunjukkan penghormatan tinggi kepada Yakobus sebagai pemimpin [[Pusat awal Kekristenan|gereja Kristen Yahudi di Yerusalem]].{{Sfn|Koch|1990}} Kemungkinan disusun dalam [[bahasa Yunani Koine]] pada dekade pertama abad ke-2, dan diyakini telah digunakan oleh [[umat Kristen Yahudi]] yang berbahasa Yunani di [[Pusat awal Kekristenan|Mesir]] selama abad itu.{{Sfn|Lapham|2003}}

 

 

 

== Asal usul dan ciri khas ==

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== Isi ==

<!--{{Jewish Christianity}}

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.}}

 

 

: 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)

 

 

 

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)

 

 

5. ''Dan kamu tidak pernah bersukacita, kecuali ketika kamu merangkul saudara laki-lakimu dengan kasih.'' (hieronimus, ''Commentary on Ephesians''&nbsp;3)

: 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}}

 

 

 

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)

 

== Penerimaan ==

[[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."}}

 

== Sumber ==

{{refbegin|30em}}

* {{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 = 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 |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}}

{{refend}}

 

== Pranala luar ==

* [http://www.earlychristianwritings.com/text/gospelhebrews-ogg.html Tulisan-Tulisan Kristen awal – Injil Ibrani]

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