References analysis of the Wikipedia article "Evangelio de los hebreos" in the Spanish version

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Kloppenborg, 1994, pp. 427–34 Sabiduría de Salomón 7:27; Sabiduría del Sirácides 24:6–7 Kloppenborg, John S. (1994) [1992]. «The Gospel of the Hebrews». En Miller, Robert J., ed. The Complete Gospels. Polebridge Press. pp. 427–34. ISBN 0-06-065587-9.

Kloppenborg, 1994, pp. 427–34; Sabiduría de Salomón 6:20, Sabiduría del Sirácides 6:26–28 Kloppenborg, John S. (1994) [1992]. «The Gospel of the Hebrews». En 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». En Miller, Robert J., ed. The Complete Gospels. Polebridge Press. pp. 427–34. ISBN 0-06-065587-9.

Vielhauer, 1963, pp. 163–5. Vielhauer, Philipp (1963). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (1 edición). Westminster Press. pp. 117–65. ISBN 0-664-20385-X. (3ª edición en alemán, traducida por George Ogg)

Vielhauer, 1963, p. 121. Vielhauer, Philipp (1963). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (1 edición). Westminster Press. pp. 117–65. ISBN 0-664-20385-X. (3ª edición en alemán, traducida por George Ogg)

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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.

Elliott, 2005, pp. 5,9–10;Ehrman, 2005b, pp. 15–6; y Klijn, 1992, p. 31; todos omiten el fragmento 1. Elliott, James Keith (2005) [1993]. The Apocryphal New Testament. Oxford University Press. ISBN 978-0-19-826181-0. Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN 90-04-09453-9.

Vielhauer y Strecker, 1991, pp. 150,174–6; Vielhauer incluye el fragmento 1 con reservas, 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 concluye que no es parte de uno de los evangelios judeocristianos y sugiere al Evangelio de Pedro como una posible fuente. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por 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». (Para más detalles, véase p. 39, tabla comparando Strom. 2.45.5 y Strom. 5.96.3 con GThom 2 y 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 incluye el fragmento «a».Elliott, 2005, pp. 5, 9–10 incluye los fragmentos «b1/b2».Vielhauer y Strecker, 1991, pp. 138, 175 incluye los fragmentos «a» y «b1» («b2» no es mencionado).Klijn, 1992, pp. 31,116–9 incluye el fragmento «a» y discute los fragmentos «b1/b2» de forma separada, afirmando que su inclusión en el evangelio es posible pero no definitiva. Elliott, James Keith (2005) [1993]. The Apocryphal New Testament. Oxford University Press. ISBN 978-0-19-826181-0. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por 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». (Para un detallado análisis de la discusión,Lührmann, 2004, p. 191–215, 236–7). Klauck, Hans-Josef (2003). The Apocryphal Gospels: An Introduction. Continuum. ISBN 978-0-567-08390-6. Lührmann, Dieter (2004). Die Apokryph Gewordenen Evangelien: Studien Zu Neuen Texten Und Zu Neuen Fragen (en alemán). 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; el capítulo 14 es una adición apócrifa a Daniel en el texto griego de la LXX conocida como Bel y el Dragón. 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.

Ehrman, 2005a, pp. 164–8,243–4;Ehrman, 2005b, pp. 337–9; Ehrman ofrece un relato popular del canon de Eusebio y las controversias de la Iglesia del siglo IV que llevó al cierre del canon. Ehrman, Bart D. (2005a) [2003]. Lost Christianities. Oxford University Press. ISBN 978-0-19-518249-1.

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». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). John Knox Press. pp. 9-75. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por 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».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». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN 978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 31 de julio de 2015.

Metzger, 1997, pp. 236–8,314–5; «The canon of the Roman 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. Bruce, F.F. (1988). The Canon of Scripture. Inter-Varsity Press. ISBN 978-0-8308-1258-5. 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.

van den Broek, 2013, pp. 93–7; pp. 94,97 . van den Broek se refiere a la atribución de la «cita» del monje al Evangelio de los hebreos por ser espurio, y motivado por la creencia del autor de que fue escrito por los judíos para distorsionar las doctrinas de la Iglesia. 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; Beda parece no tener conocimiento directo del Evangelio y depende de Jerónimo. Edwards traduce el texto latino de Beda de la siguiente manera: «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; Véase Klijn: p. 12 – «Eusebius reports in his ecclesiastical history that Hegesippus used a Syriac (Aramaic) gospel as a source for his Hypomneumata» (para detalles adicionales sobre Hegesipo, véase 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» (para más detalles sobre las citas de Jerónimo por fecha, consulte 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». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 325-78. ISBN 978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 31 de julio de 2015. Skarsaune, Oskar (2007). «Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 325-78. ISBN 978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 31 de julio de 2015.

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». (Para una refutación a la afirmación de Klauck y más detalles sobre el 3GH vs hipótesis alternativas, consulte 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». En 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». En Mills, Watson E.; Bullard, Roger Aubrey, eds. Mercer Dictionary of the Bible. Mercer University Press. p. 364. ISBN 978-0-86554-373-7.

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

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.

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

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

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.

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books.google.com.au

Jones, 2000, pp. 709–10; Mateo, aunque no es en sí mismo un evangelio judeocristiano, se basa en las fuentes judeocristianas. Jones, F. Stanley (2000). «Jewish Christians». En Freedman, David Noel; Myers, Allen C., eds. Eerdmans Dictionary of the Bible. Wm. B. Eerdmans. ISBN 978-0-8028-2400-4.

Vielhauer y Strecker, 1991, pp. 177–8; El material en cursiva son citas del Evangelio de los hebreos, y el material de tipo de letra normal en los fragmentos 6 y 7 provenientes de Jerónimo. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por George Ogg)

Vielhauer y 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 (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por George Ogg)

Lapham, 2003, p. 160. Cita desde el Corpus Hermetica: «En este, Tu Eón, he encontrado la entrega de alabanza, y en tu voluntad, el objeto de mi búsqueda, he hallado descanso». (C.H. 13.20) Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum. ISBN 978-0-8264-6979-3.

Vielhauer y 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 (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por 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.

Lapham, 2003, pp. 159, 163. 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». En Freedman, David Noel; Myers, Allen C, eds. Eerdmans Dictionary of the Bible. Wm. B. Eerdmans. ISBN 978-0-8028-2400-4.

Ehrman y 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.

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

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.

Vielhauer y Strecker, 1991, pp. 174–6. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por George Ogg)

Vielhauer y Strecker, 1991, pp. 137–8. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por George Ogg)

Vielhauer y Strecker, 1991, p. 175. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por George Ogg)

Vielhauer y Strecker, 1991, p. 138. Vielhauer, Philipp; Strecker, Georg (1991). «Jewish Christian Gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha, Volume 1: Gospels and Related Writings (2 edición). Westminster/John Knox Press. pp. 134-78. ISBN 0-664-22721-X. (6ª edición en alemán, traducida por George Ogg)

Ehrman, y 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.

Ehrman, y 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.

hathitrust.org

babel.hathitrust.org

Budge, 1977, p. 637; La traducción al Inglés del texto copto por Wallis Budge contiene la cita completa. 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.

skeptik.net

khazarzar.skeptik.net

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». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 325-78. ISBN 978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 31 de julio de 2015.

Evans, 2007, pp. 247–50. Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN 978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 31 de julio de 2015.

Skarsaune, 2007, pp. 373–8. Skarsaune, Oskar (2007). «Fragments of Jewish Christian Literature Quoted in Some Greek and Latin Fathers». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 325-78. ISBN 978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 31 de julio de 2015.

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Lührmann, 2004; Lührmann tiene un detallado análisis y la discusión de la historia de la «llamada de Leví». Lührmann, Dieter (2004). Die Apokryph Gewordenen Evangelien: Studien Zu Neuen Texten Und Zu Neuen Fragen (en alemán). Brill. ISBN 978-90-04-12867-5.

Evangelio de los hebreos (Spanish Wikipedia)

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