{"id":5614,"date":"2022-06-01T20:11:53","date_gmt":"2022-06-02T01:11:53","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?p=5614"},"modified":"2024-07-05T03:28:14","modified_gmt":"2024-07-05T08:28:14","slug":"the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate","status":"publish","type":"post","link":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/","title":{"rendered":"The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate"},"content":{"rendered":"
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The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate
By
James Scott Trimm<\/strong><\/p>\n\n\n\n

Some high claims have been made or the so-called “Catalan Gospels” (Vat. Ebr. 100), however, after a careful examination, I have come the conclusion that these Gospels are merely a Hebrew translation whose ultimate source, is the Latin Vulgate, and that they play absolutely no part in Gospel origins. Either the Hebrew is itself a paraphrase, or there was a paraphrase somewhere between the Latin Vulgate and the Hebrew. <\/p>\n\n\n\n

The first, and most obvious sign, that the ultimate source of the Catalan Hebrew is not the original Hebrew of the Gospels, is the fact that wherever our canonical text of the Gospels contains an explanation as to the meaning of a Hebrew word of proper noun, the Catalan text also has such such an explanation, in exactly the same passage. This is significant, because such explanations would not have been in the original Hebrew, since they would have been completely unnecessary. It is impossible to believe that they were independently inserted in the source of the Catalan text, in exactly the same places that they appear in our canonical text, unless they both derive these from the same source that was not the original Hebrew. <\/p>\n\n\n\n

For example in Yochanan 1:41 our received John explains “Messiah, which is translated Christos” and in this exact place, the Catalan text explains that Messiah means “Messiahos”<\/p>\n\n\n\n

In Yochanan 1:42 where our received text informs us that Kefa means “rock” the Catalan also has this explanation in exactly the same place. <\/p>\n\n\n\n

Again in John 4:25 the Catalan text explains that Messiah means “Messiahos” where the received text explains that Messiah means “Christos”. <\/p>\n\n\n\n

Another evidence that the Catalan Gospels are not sourced from the original Hebrew, is that they contain the text of John 7:53-8:11, and in exactly the same location as in our standard editions of John. This would not be the case if the ultimate source were the original Hebrew or John. The story of the alleged adulteress (John 7:53-8:11) does not actually appear in many of the most ancient manuscripts. It does not appear in the Aramaic Peshita or the Aramaic Old Syriac texts. Those Greek manuscripts which do contain it place it in various places some after Luke 21:38 and some after John 7:36 or after 7:52 or even after 21:24. The fact that it appears in the Catalan John and in exactly the place where we have it in our modern versions, is very much evidence that the ultimate source of the Catalan Gospels is not the original Hebrew.<\/p>\n\n\n\n

That the true ultimate source of the Catalan Gospels is the Latin Vulgate is to be seen from the fact that the Catalan tends to follow many unique Latin Vulgate readings, especially where the Latin Vulgate omits a word or phrase, the Catalan Gospels will also omit that word or phrase.<\/p>\n\n\n\n

For example in John 8:14 the Latin Vulgate uniquely omits the phrase “but you cannot tell from where I come, and where I go.” and this exact phrase is also lacking in the Catalan manuscript.<\/p>\n\n\n\n

And in John 10:30 Codex W and \u0394 and some minuscules read “I and my Father are one” the Latin Vulgate omits “my” and the Catalan text also omits “my” from this verse.<\/p>\n\n\n\n

Proponents of the Catalan Gospels have ignored the obvious textual evidence that the Catalan Gospels are actually a paraphrase of the Latin Vulgate. <\/p>\n\n\n\n

There is an account, found in all four gospels, that there was a prevailing Passover custom in Jerusalem that allowed Pilate, the governor of Judea, to commute one prisoner\u2019s death sentence by popular acclaim. According to all four Gospels (Matt. 27:15-26; Mk. 15:6-15; Lk. 23:13-25 and Jn. 18:38b-40) . According to all four accounts, Pilate put forward to individuals, and let the crowd choose between the two: Yeshua and Barabbas. As the accounts go, the crowd chose Barabbas.<\/p>\n\n\n\n

However in the Commentary to Matthew by the Fourth Century Church Father Jerome, he makes an interesting comment, speaking about Barabbas in his commentary to Matthew 27:16 he writes \u201c\u2026 is interpreted in the so-called Gospel according to the Hebrews as \u2018son of their teacher\u2019 (Latin: filius magistri eorum<\/em>). (Jerome on Matthew 27:16)<\/p>\n\n\n\n

I have written in depth about the Gospel according to the Hebrews<\/a> elsewhere. It is the original source text behind the synoptic gospels (and to a lesser extent John) and our Gospel of Matthew is essentially an abridgement<\/a> of it.<\/p>\n\n\n\n

It has been proposed by some authors that Jerome is saying that Barabbas (Bar Abba) was not really names \u201cBar Abba\u201d (son of a father) but \u201cBar Rabbon\u201d (Son of their master\u201d). The problem is that when Jerome says \u201ctheir\u201d here, is is almost certainly doing so to distinguish himself from the Jews. It is very unlikely that anyone would be given the name or title \u201cson of their<\/em><\/strong> master\u201d. It is much more likely that the word \u201ctheir\u201d is Jerome\u2019s, and that the term that appeared in the original Hebrew Gospel source was \u201cSon of the Master\u201d or \u201cSon of a Master\u201d not \u201cSon of their<\/em><\/strong> Master.\u201d Thus we would expect the original Hebrew to read Bar Rabbah (\u05d1\u05e8 \u05e8\u05d1\u05d4) rather than Bar Abba (\u05d1\u05e8 \u05d0\u05d1\u05d0).<\/p>\n\n\n\n

It has been proposed (by Dr. Miles Jones) that the \u201cCatalan\u201d Gospels may express Jerome\u2019s proposed original reading here. Unfortunately the Catalan version has here \u05d1\u05e8\u05d0\u05d1\u05df or \u05d1\u05e8 \u05d0\u05d1\u05df in it\u2019s text. Which might be \u201cson of their father\u201d but not \u201cson of their master\u201d and since the word \u201ctheir\u201d is almost certainly Jerome\u2019s and not part of the original name, the Catalan Gospels do not really testify in this passage to this original reading at all.<\/p>\n\n\n\n

However, both the DuTillet Hebrew Matthew and the Munster Hebrew text of Matthew, have in their accounts, not \u201cBarabbas\u201d, or \u201cBar Abba\u201d but \u201cBar Rabbah\u201d (\u05d1\u05e8 \u05e8\u05d1\u05d4) just exactly as we would expect to find in the original Hebrew of the Gospels!<\/em><\/strong><\/p>\n\n\n\n

Jones has further proposed that the readings of the Catalan Gospels in Matthew 27:51; Mark 15:38 and Luke 23:45, agree with the Gospel according to the Hebrews ((Which he regularly refers to ambiguously as the \u201cHebrew Gospel\u201d in his books). <\/p>\n\n\n\n

We read in the Goodnews according to Matthew that at the death of Yeshua:<\/p>\n\n\n\n

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
(Matthew 27:51)<\/em><\/p>\n\n\n\n

The fourth century \u201cChurch Father\u201d Jerome writes concerning The Gospel According to the Hebrews (a Gospel use by the ancient sect of the Nazarenes along side our familiar four):

\u201cBut in the Gospel which is written in Hebrew characters we read not that the<\/em> veil of the Temple was rent, but that the lintel of the Temple of wondrous size was<\/em> broken and even forced asunder.\u201d<\/em>
(Jerome; Letter 120 to Hedibia; Jerome on Mat. 27:51)<\/em>

Also in the Historia passionis Domini<\/em> we read likewise:

\u201cAlso in the Gospel of the Nazarenes we read that at the time of Messiah\u2019s death<\/em> the lintel of the Temple, of immense size, had split (Josephus says the same and<\/em> adds that overhead awful voices were heard which said: \u2018Let us depart from this<\/em> abode\u2019.\u201d<\/em>
(Historia passionis Domini; MS: Theolog. Sammelhandschrift 14th-15th Century, foll. 65r)<\/em>

The lintel was a crossbeam over the doorway to the Holy of Holies in the Temple. The lintel stood atop pillars eight stories high which formed this doorway. The lintel was some thirty feet across and made of solid stone. It would have weighed about 30 tons! At the death of Yeshua there was an earthquake. This earthquake caused the lintel to split, breaking in the middle. It would have been no small event when the two pieces of this thirty ton lintel came crashing down eight stories! The veil hung from the lintel and the hekel doors were attached to the pillars. When the lintel broke it caused the veil to be rent in two from top to bottom.  (In the Jewish culture it is common for a father to morn the death of his son by renting his garment in just such a fashion.) <\/p>\n\n\n\n

Dr. Miles Jones maintains that the Catlan Gospels reflect this reading, and that this is their \u201cauthentication\u201d by which he ascertains that they \u201ccome from a first century source\u201d. As evidence Jones cites their readings of Matthew 27:51; Mark 15:38 and Luke 23:45 from the Catlan Gospels (ibid page 262) He presents the following translations:<\/p>\n\n\n\n

“And here the Temple was broken on both sides up and down and the earth quaked and the stones split in the middle.” (Matthew 27:51)<\/p>\n\n\n\n

“The Temple was broken on both sides up and down.” (Mark 15:38)<\/p>\n\n\n\n

“And the sun went dark and covered the Temple and it was split in the middle.” (Luke 23:45)<\/p>\n\n\n\n

However the word Jones translates as “Temple” in these verses is not the normal Hebrew word for Temple, but is \u05de\u05e7\u05d3\u05e9 which can mean “Sanctuary” but can also simply refer to “a holy thing” or “something consecrated”. There is no special indication here of the lintel. And the verb used is \u05e9\u05d1\u05e8 which can mean to “break” but it can also mean to “tear” (as in 1Kn. 13:26)<\/p>\n\n\n\n

There is an even greater problem with Jones’ translation of Luke 23:45. The phrase Jones translates “And the sun went dark and covered the Temple” is in the Hebrew \u05d5\u05d4\u05e9\u05de\u05e9 \u05d7\u05e9\u05da \u05d5\u05de\u05db\u05e1\u05d4 \u05d4\u05de\u05e7\u05d3\u05e9 Which is very clearly “And the sun was dark and the covering of the Sanctuary [split]” The word \u05d5\u05de\u05db\u05e1\u05d4 can only be a noun, and cannot be a verb. <\/p>\n\n\n\n

There is nothing about these verses of the Catalan Gospels, that indicates any connection to the Gospel according to the Hebrews (or “The Hebrew Gospel”). The textual nature of the Catalan Gospels indicates that they are a Hebrew language version of some paraphrase ultimately sourced in the Latin Vulgate. The Catalan Gospels have no part to play in Gospel origins.<\/p>\n\n\n

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The Catalan Gospels: Hebrew Paraphrase of the Latin VulgateByJames Scott Trimm Some high claims have been made or the so-called “Catalan Gospels” (Vat. Ebr. 100), however, after a careful examination, I have come the conclusion that these Gospels are merely a Hebrew translation whose ultimate source, is the Latin Vulgate, and that they play absolutely … Continue reading “The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"categories":[1],"tags":[],"class_list":["post-5614","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nThe Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate - NazareneSpace Blog\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:description\" content=\"The Catalan Gospels: Hebrew Paraphrase of the Latin VulgateByJames Scott Trimm Some high claims have been made or the so-called “Catalan Gospels” (Vat. 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Ebr. 100), however, after a careful examination, I have come the conclusion that these Gospels are merely a Hebrew translation whose ultimate source, is the Latin Vulgate, and that they play absolutely … Continue reading \"The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate\"","og_url":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/","og_site_name":"NazareneSpace Blog","article_published_time":"2022-06-02T01:11:53+00:00","article_modified_time":"2024-07-05T08:28:14+00:00","og_image":[{"url":"http:\/\/nazarenespace.com\/blog\/wp-content\/uploads\/2022\/04\/page1.jpg","type":"","width":"","height":""}],"author":"JamesTrimm","twitter_card":"summary_large_image","twitter_misc":{"Written by":"JamesTrimm","Est. reading time":"9 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/#article","isPartOf":{"@id":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/"},"author":{"name":"JamesTrimm","@id":"https:\/\/nazarenespace.com\/blog\/#\/schema\/person\/6ce15fbd160659ab891d42a7cceb2ec8"},"headline":"The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate","datePublished":"2022-06-02T01:11:53+00:00","dateModified":"2024-07-05T08:28:14+00:00","mainEntityOfPage":{"@id":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/"},"wordCount":1762,"commentCount":1,"publisher":{"@id":"https:\/\/nazarenespace.com\/blog\/#organization"},"image":{"@id":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/#primaryimage"},"thumbnailUrl":"http:\/\/nazarenespace.com\/blog\/wp-content\/uploads\/2022\/04\/page1.jpg","inLanguage":"en-US","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/#respond"]}]},{"@type":"WebPage","@id":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/","url":"http:\/\/nazarenespace.com\/blog\/2022\/06\/01\/the-catalan-gospels-hebrew-paraphrase-of-the-latin-vulgate\/","name":"The Catalan Gospels: Hebrew Paraphrase of the Latin Vulgate - 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