In addition to corroborating the reading of the 'Jewish' Gospel in Mt 4S \&7 and 26'?'i, and repeating (on Mic 76) Origen's argument from and citation of the Tabor saying, Jerome affirms that in Mt 25 it* read'Judah' not 'Judaea'; in the narrative of the Baptism it contained the following conversation : ' Behold the mother of the Lord and his brothers said to him, "John the Baptist is baptizing for the remission of sins ; let us go and be baptized by him." But he said to them, "What sin have I committed that I should go and be baptized by him? Unless perhaps what I have just said is (a sin of) ignorance "' — and the following incident : ' But it came to pass when the Lord had ascended from the water that the entire fountain t of the Holy Spirit descended and rested on him, and said to him, " My son, in all the prophets I looked for thee, that thou mightest come and I might rest in thee.t For thou art my rest, thou art my firstborn son, who reignest to eternity '" ; in Mt 6ii it read mahar, i.e. (bread) for to-morrow ; at Mt 1210 it inserted, ' I was a stone-mason, seeking a livelihood by my hands ; I pray you, Jesus, to restore mj- health, lest I beg food with shame ' ; it also read (at the passage corresponding to Mt 1821-22?), < " If your brother has sinned in word and made amends to you, receive him seven times in one day." Simon, his disciple, said to him, " Seven times in a day?" "The Lord answered and said to him, "Yes, I tell you, and up to seventy times seven ! for even in the prophets, § after they had been anointed with the Holy Spirit, matter of sin was found " ' (cf. above, p. 490) ; in Mt 21'* it read : ' Osanna barrama ' (i.e. Hosanna in the heights) ; instead of 'son of Barachiah ' II it read ' son of Jehoiada'at Mt 2335 ; at Mt 2751 it read, 'the lintel of the temple, which was of enormous size, broke and fell in pieces ' ; and it contained (in the neigh- bourhood of Mt 522 or lSic-17) a saying of Jesus to His disciples, 'Never be glad except when you look with love at your brother.'
These Jerome quotations show a Gospel in which Jesus is called 'Jesus' as well as 'the Lord' (only the latter in the Gospel of Peter), where the narrative of the Baptism has an apologetic purpose as Matthew's has (3l4f.) — although the two differ — but which was characterized by naive, popular traits rather than by any theological tendencies. It nmst have ad- hered to the general order and even material of Matthew ; otherwise, as in the case of the scholia, it would have been out of place to chronicle slight variations of text.
It is more easy to feel that HG and NG were different than to assign these fragments to one or the other. This is the precarious side of the hypo- thesis advocated by Schmidtke and Waitz afresh. However, to HG we may assign the quotations of Clement and Origen, to NG those of Jerome and the Jerusalem scholia. But naturally there must have been some material common to both Gospels, and we have evidence of this in the fact that both Origen and Jerome witness apparently to the in- terpretation of Barabbas as ' son of (their) teacher' and to the Tabor saying IT about the Spirit as mother. How far, if at all, the scholia of the ' Jewish ' Gospel attest the text of HG as well as of NG it is impossible to say. The daemon-saying quoted by Ignatius came from NG, if it came from either of these Gospels. Probably, though not certainly (see note on p. 490), the following passage belonged to HG : ' But when the Lord had given the linen cloth to the servant of the high priest, he
* ' Sicut in ipso Hebraico legimus.' This might mean ' in the original Hebrew of the OT,' but the analogy of the other refer- ences favours the meaning of 'in the Hebrew Gospel.'
t For Jerome's argument (on Is 112), the emphasis falls upon the word ' entire.' The spirit of wisdom is ' poured out like water' on the Elect One in En. xlix. 1 f. (cf. LXZ of Is llif-). Spitta (ZNTW, I904,_p. 316 f.) suggests that /o?is represents^ KokviJ.p-q9pa (n-aj/TOS ToO TTfev/naro? ayiov) in the original, and that KoKvix^riBpa. may have been confused with /cdAv^^os (colicmba) — which would explain the remarkable absence of the dove here.
X Of.En. xlii. 1-3.
§ The second allusion in these citations to the OT prophets.
II In a Coptic fragment of some late Egyptian (Gospel?) treatise, Jesus denounces the Jews before Pilate for killing the prophets down to ' Zechariah the son of Barachiah and John his son' (Patrol. Orient, ii. 105) — identifying the Zechariah of the canonical Matthew with the other (cf. above, p. 485).
IT As we can see from the Baptism-story in NG (see above, p. 490), no difficulty was felt about calling Jesus the Son of the Spirit and mentioning His human mother, any more than in the Synoptic tradition about mentioning His father Joseph and His Heavenly Father.