References analysis of the Wikipedia article "Gospel of the Hebrews" in the English version

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Kloppenborg 1994, pp. 427–34 Wisdom of Solomon 7.27 Wisdom of Sirach 24.6–7 Kloppenborg, John S. (1994) [1992]. "The Gospel of the Hebrews". In Miller, Robert J. (ed.). The Complete Gospels. Polebridge Press. pp. 427–34. ISBN 0-06-065587-9.

Kloppenborg 1994, pp. 427–34; Wisdom of Solomon 6.20, Wisdom of Sirach 6.26–28 Kloppenborg, John S. (1994) [1992]. "The Gospel of the Hebrews". In Miller, Robert J. (ed.). The Complete Gospels. Polebridge Press. pp. 427–34. ISBN 0-06-065587-9.

Kloppenborg 1994, p. 428,433; Kloppenborg, p. 433 – "Whoever marvels will rule is a concept from Jewish wisdom tradition: 'The desire for wisdom leads to ruling' (Wis. 6.20)." Kloppenborg, John S. (1994) [1992]. "The Gospel of the Hebrews". In Miller, Robert J. (ed.). The Complete Gospels. Polebridge Press. pp. 427–34. ISBN 0-06-065587-9.

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." Budge, E. A. Wallis (1977) [1915]. "Discourse on Mary Theotokos by Cyril, Archbishop of Jerusalem". Coptic Texts: Miscellaneous Coptic texts in the dialect of Upper Egypt, Part 2 Volume 5. AMS Press. ISBN 978-0-404-11556-2.

Ehrman & Pleše 2011, p. 216. Ehrman, Bart D.; Pleše, Zlatko (2011). "The Gospel according to the Hebrews". The Apocryphal Gospels: Texts and Translations. Oxford University Press. pp. 216–21. ISBN 978-0-19-973210-4. 216.

Ehrman & Pleše 2011, pp. 201–2. Ehrman, Bart D.; Pleše, Zlatko (2011). "The Gospel according to the Hebrews". The Apocryphal Gospels: Texts and Translations. Oxford University Press. pp. 216–21. ISBN 978-0-19-973210-4. 216.

Ehrman & Pleše 2011, pp. 210–1. Ehrman, Bart D.; Pleše, Zlatko (2011). "The Gospel according to the Hebrews". The Apocryphal Gospels: Texts and Translations. Oxford University Press. pp. 216–21. ISBN 978-0-19-973210-4. 216.

Klijn & Reinink 1973, pp. 47–50. Klijn, A.F.J.; Reinink, G.J. (1973). Patristic Evidence for Jewish-Christian Sects. Leiden: E.J. Brill. ISBN 978-9-00403763-2. OCLC 1076236746 – via Internet Archive. Alt URL

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Klijn 1992, p. 42 – "The GH is an authentic product of Egyptian Christianity." Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Jones 2000, pp. 709–10; Matthew, while not itself a Jewish–Christian gospel, draws on Jewish–Christian sources Jones, F. Stanley (2000). "Jewish Christians". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Wm. B. Eerdmans. ISBN 978-0-8028-2400-4.

Vielhauer & Strecker 1991, pp. 177–8; Material in italics are quotations from the Gospel of the Hebrews, and the material in normal type-face in fragments 6 and 7 is from Jerome. Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

Elliott 2005, pp. 5, 9–10; Ehrman 2005b, pp. 15–6; and Klijn 1992, p. 31; all omit fragment 1. Elliott, James Keith (2005) [1993]. The Apocryphal New Testament. Oxford University Press. ISBN 978-0-19-826181-0. Ehrman, Bart D. (2005b) [2003]. Lost Scriptures (PDF). Oxford University Press. ISBN 978-0-19-518250-7.^{[permanent dead link‍]} Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Vielhauer & Strecker 1991, pp. 174–6; p. 174 – "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. 3.20.2) To the circle of such gnostic speculations belongs the Christology of the baptism pericope of the GH." Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

Vielhauer & Strecker 1991, pp. 150, 174–6; Vielhauer includes fragment 1 with reservations, p. 150 – "it is questionable whether it actually goes back to Cyril, and above all whether the citation comes from the GH". Klijn 1992, pp. 134–7; Klijn concludes it is not from one of the Jewish–Christian gospels and suggests the Gospel of Peter as a possible source. Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg) Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

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. 39 table comparing Strom. 2.45.5 and Strom. 5.96.3 with GThom 2 and POxy 645.5–9.) Klauck, Hans-Josef (2003). The Apocryphal Gospels: An Introduction. Continuum. ISBN 978-0-567-08390-6.

Ehrman 2005b, pp. 15–6 includes fragment "a". Elliott 2005, pp. 5, 9–10 includes fragment "b1/b2". Vielhauer & Strecker 1991, pp. 138, 175 includes fragments "a" and "b1" ("b2" is not mentioned). 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. Ehrman, Bart D. (2005b) [2003]. Lost Scriptures (PDF). Oxford University Press. ISBN 978-0-19-518250-7.^{[permanent dead link‍]} Elliott, James Keith (2005) [1993]. The Apocryphal New Testament. Oxford University Press. ISBN 978-0-19-826181-0. Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg) Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Klauck 2003, pp. 40–1; Klauck, p. 41 – "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 Lührmann 2004, pp. 191–215, 236–7). Klauck, Hans-Josef (2003). The Apocryphal Gospels: An Introduction. Continuum. ISBN 978-0-567-08390-6. Lührmann, Dieter [in German] (2004). Die Apokryph Gewordenen Evangelien: Studien Zu Neuen Texten Und Zu Neuen Fragen (in German). Brill. ISBN 978-90-04-12867-5.

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". [...] "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." Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

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. Klauck, Hans-Josef (2003). The Apocryphal Gospels: An Introduction. Continuum. ISBN 978-0-567-08390-6.

Klijn 1992, p. 55 – "For example, we find in Philo, de ebr. 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. 4.11, but also according to Luke 7.35. ... This means that the passage has to be understood against the background of Jewish Hellenistic traditions." Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Lapham 2003, p. 160 – Quotation from the Corpus Hermeticum: "Tis from Thy Aeon I have found praise-giving, and in Thy will, the object of my search, have I found rest." (C.H. 13.20) Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum. ISBN 978-0-8264-6979-3.

Vielhauer & Strecker 1991, pp. 174–6; p. 175 – "The chain saying ... with its climax 'seek–find–reign–rest' points to the same religious milieu (of gnostic speculations). ... (It) describes the steps of revelation of salvation and of the way of salvation. This description is characteristic of the Hermetic gnosis, ... here also 'to marvel' is found as a step (Corp. Hermet. 4.2,14.4) and the 'rest' as escatological salvation (Corp. Hermet. 9.10,13.20). ... 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." Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

Lapham 2003, pp. 160–2; Lapham, p. 162 – "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. ... It is this concept of unity within the Godhead that underlies this pericope from the Gospel of the Hebrews." Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum. ISBN 978-0-8264-6979-3.

Ehrman 2005a, pp. 164–8, 243–4; 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. Ehrman, Bart D. (2005a) [2003]. Lost Christianities. Oxford University Press. ISBN 978-0-19-518249-1. Ehrman, Bart D. (2005b) [2003]. Lost Scriptures (PDF). Oxford University Press. ISBN 978-0-19-518250-7.^{[permanent dead link‍]}

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 – 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. 3.25.5). Metzger, Bruce M. (1997) [1987]. The Canon of the New Testament:Its Origin, Development, and Significance. Oxford University Press. ISBN 978-0-19-160687-8. Schneemelcher, Wilhelm (1991). "General Introduction". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). John Knox Press. pp. 9–75. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

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 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. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Klijn 1992, pp. 4–8; In his commentary on John 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 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. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Klijn 1992, pp. 16–9, 31, 98–101; As part of his commentary on Isaiah (Comm. Isa. 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 11.2. See 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. 3.26 on Isa. 8.11–15; Comm. Isa. 3.29 on Isa. 8.19–22; Comm. Isa. 3.30 on Isa. 9.1).^[24] Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9. Evans, Craig A. (2007). "The Jewish Christian Gospel Tradition". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). Jewish Believers in Jesus (PDF). Hendrickson Publishers. pp. 241–77. ISBN 978-1-56563-763-4. Archived from the original (PDF) on 17 March 2013. Retrieved 13 March 2013.

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 Church of Rome, reaffirming an earlier decision reached at the Synod of Hippo in 393. 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. Metzger 1997, pp. 169–70; Metzger, p. 170 – "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." Metzger, Bruce M. (1997) [1987]. The Canon of the New Testament:Its Origin, Development, and Significance. Oxford University Press. ISBN 978-0-19-160687-8. Metzger, Bruce M. (1997) [1987]. The Canon of the New Testament:Its Origin, Development, and Significance. Oxford University Press. ISBN 978-0-19-160687-8.

van den Broek 2013, pp. 93–7; pp. 94,97 – 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. van den Broek, Roelof (2013). Pseudo-Cyril of Jerusalem on the Life and the Passion of Christ: A Coptic Apocryphon. Brill. ISBN 978-90-04-23757-5.

Klijn 1992, pp. 23–4; 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." Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9. Edwards, James R. (2009). The Hebrew Gospel and the Development of the Synoptic Tradition. Wm. B. Eerdmans. ISBN 978-0-8028-6234-1.

Klijn 1992, pp. 12–3, 16–9, 29–32, 60–5; See Klijn: p. 12 – 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 Skarsaune 2007, pp. 18, 338–44). pp. 13,29–32 – Eusebius cites an unnamed Aramaic gospel written in Hebrew letters as a source for his Theophaneia. pp. 60–5 – 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 4.12), and he comments on a variant version of the Parable of the Talents in Mt. 25.14–30 (Theophaneia 4.22). pp. 16–9,29–32 – 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 Skarsaune 2007, pp. 541–9). Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9. Skarsaune, Oskar (2007). "Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). Jewish Believers in Jesus (PDF). Hendrickson Publishers. pp. 325–78. ISBN 978-1-56563-763-4. Archived from the original (PDF) on 17 March 2013. Retrieved 13 March 2013. Skarsaune, Oskar (2007). "Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). Jewish Believers in Jesus (PDF). Hendrickson Publishers. pp. 325–78. ISBN 978-1-56563-763-4. Archived from the original (PDF) on 17 March 2013. Retrieved 13 March 2013.

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. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Klijn 1992, pp. 30, 41; Klijn, p. 30 – "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. 41 – "The presence of three Jewish–Christian Gospels is an established fact." Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

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) ...Textual attestation of EvNaz is attained by dividing passages in Jerome between EvHeb and EvNaz." ... "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." ... "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 Gregory 2008, pp. 56–61; Gregory, p. 58 – "Thus the question of whether or not there was ever a Gospel of the Nazoraeans should be considered as remaining very much open".) Klauck, Hans-Josef (2003). The Apocryphal Gospels: An Introduction. Continuum. ISBN 978-0-567-08390-6. Gregory, Andrew (2008). "Jewish–Christian Gospels". In Foster, Paul (ed.). The Non-Canonical Gospels. T&T Clark. pp. 54–67. ISBN 978-0-567-03302-4.

Koch 1990, p. 364. Koch, Glenn Alan (1990). "Hebrews, Gospel of the". In Mills, Watson E.; Bullard, Roger Aubrey (eds.). Mercer Dictionary of the Bible. Mercer University Press. p. 364. ISBN 978-0-86554-373-7.

Lapham 2003, pp. 159, 163. Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum. ISBN 978-0-8264-6979-3.

Gregory 2008, pp. 56–9. Gregory, Andrew (2008). "Jewish–Christian Gospels". In Foster, Paul (ed.). The Non-Canonical Gospels. T&T Clark. pp. 54–67. ISBN 978-0-567-03302-4.

Lapham 2003, p. 9. Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum. ISBN 978-0-8264-6979-3.

Howard 2000, p. 570. Howard, George (2000). "Hebrews, Gospel According to the". In Freedman, David Noel; Myers, Allen C (eds.). Eerdmans Dictionary of the Bible. Wm. B. Eerdmans. ISBN 978-0-8028-2400-4.

Klijn 1992, pp. 4–8. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Metzger 1997, pp. 169–70, 203–5. Metzger, Bruce M. (1997) [1987]. The Canon of the New Testament:Its Origin, Development, and Significance. Oxford University Press. ISBN 978-0-19-160687-8.

Lapham 2003, pp. 9, 16. Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum. ISBN 978-0-8264-6979-3.

Cameron 1982, pp. 83–4. Cameron, Ron (1982). The Other Gospels: Non-Canonical Gospel Texts. Westminster/John Knox. ISBN 978-0-664-24428-6.

Klijn 1992, p. 36. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Vielhauer & Strecker 1991, pp. 174–6. Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

Vielhauer & Strecker 1991, p. 175. Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

Vielhauer & Strecker 1991, p. 138. Vielhauer, Philipp; Strecker, Georg [in German] (1991). "Jewish Christian Gospels". In Schneemelcher, Wilhelm; Wilson, Robert McLachlan (eds.). New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 ed.). Westminster/John Knox Press. pp. 134–78. ISBN 0-664-22721-X. (6th German edition, translated by George Ogg)

MacDonald 2012, pp. 18–21. MacDonald, Dennis R. (2012). Two Shipwrecked Gospels: The Logoi of Jesus and Papias's Exposition of Logia about the Lord. Society of Biblical Lit. ISBN 978-1-58983-691-4.

Klijn 1992, pp. 99–101. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Gregory 2008, p. 55. Gregory, Andrew (2008). "Jewish–Christian Gospels". In Foster, Paul (ed.). The Non-Canonical Gospels. T&T Clark. pp. 54–67. ISBN 978-0-567-03302-4.

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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. 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. 4.22.8) Skarsaune, Oskar (2007). "Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). Jewish Believers in Jesus (PDF). Hendrickson Publishers. pp. 325–78. ISBN 978-1-56563-763-4. Archived from the original (PDF) on 17 March 2013. Retrieved 13 March 2013.

Evans 2007, pp. 247–50. Evans, Craig A. (2007). "The Jewish Christian Gospel Tradition". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). Jewish Believers in Jesus (PDF). Hendrickson Publishers. pp. 241–77. ISBN 978-1-56563-763-4. Archived from the original (PDF) on 17 March 2013. Retrieved 13 March 2013.

Skarsaune 2007, pp. 373–8. Skarsaune, Oskar (2007). "Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers". In Skarsaune, Oskar; Hvalvik, Reidar (eds.). Jewish Believers in Jesus (PDF). Hendrickson Publishers. pp. 325–78. ISBN 978-1-56563-763-4. Archived from the original (PDF) on 17 March 2013. Retrieved 13 March 2013.

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Ehrman 2005b, pp. 15–6. Ehrman, Bart D. (2005b) [2003]. Lost Scriptures (PDF). Oxford University Press. ISBN 978-0-19-518250-7.^{[permanent dead link‍]}

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Lührmann 2004, pp. 183–91, 234–5; Lührmann has a detailed analysis and discussion of the "call of Levi" story. Lührmann, Dieter [in German] (2004). Die Apokryph Gewordenen Evangelien: Studien Zu Neuen Texten Und Zu Neuen Fragen (in German). Brill. ISBN 978-90-04-12867-5.

Gospel of the Hebrews (English Wikipedia)

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