Gospel of the Nazarenes

Euangelium Nazarenorum

Standard abbreviation: Gos. Naz.

Other titles: The Gospel According to the Hebrews, the Hebrew Gospel, the Hebrew Gospel According to Matthew, the Gospel in the Hebrew language, the Gospel that the Nazarenes (and Ebionites) read/use

Clavis numbers: ECCA 607; CANT 10

VIAF: 3561159477710727990009

Category: Agrapha and Fragments

Compiled by: David B. Sloan, John Carroll University, and Michael J. Kok, Morling College Perth Campus.

Citing this resource (using Chicago Manual of Style): Sloan, David B., and Michael J. Kok. “Gospel of the Nazarenes.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/gospel-of-the-nazarenes/

Created October 2026.

1. SUMMARY

The “Gospel of the Nazarenes” is a hypothetical text that is primarily reconstructed from the fragments quoted by Jerome of Stridon. Jerome may have encountered followers of Jesus self-identifying as “Nazarenes” (Nazoreans, Nazareans) in the Syrian town of Berea (e.g., Vir. ill. 3) while living in the wilderness of Chalcis ad Belum in northern Syria around 374–377 CE. An alternate possibility is that he learned about the Nazarenes and their Gospel through reading Apollinaris of Laodicea’s lost commentaries and Epiphanius’s Panarion. There is earlier textual evidence for the titular usage of Nazarene (e.g., Acts 24:5; Tertullian, Adv. Marc. 4.8.1). Epiphanius was aware that the title was applied to followers of Jesus at an early date, but he also claimed that there was a Jewish sect called the Nazarenes that allegedly formed after the followers of Jesus in Jerusalem fled to Pella during the Jewish War (Pan. 29). In a debate with Augustine, Jerome represented the Nazarenes as Law-observant followers of Jesus who affirmed the Son of God’s virginal conception, suffering under Pilate, and resurrection, yet asserted that they were rejected by both Jewish and Christian communities (Ep. 112.13). It is also possible that Syriac-speaking followers of Jesus in general were referred to as Nazarenes.

In 392 CE, Jerome explicitly identified the Nazarenes’ Gospel as the “Gospel According to the Hebrews,” a Gospel that he heard was housed in the martyr Pamphilus’s library in Caesarea (Vir. ill. 3; Pelag. 3.2), and stated that he translated what the Nazarenes had given him into Greek and Latin (e.g., Vir. ill. 2). In one instance, Jerome specifies that this “Hebrew” Gospel was composed in “Chaldaic” and the “Syriac language” but “in Hebrew letters” (Pelag. 3.2). He could use other titles for this text, including “according to Matthew” (e.g., Tract. Ps. 135; Pelag. 3.2) based on the purportedly common opinion at the time that this was the Gospel that Matthew had originally composed in Hebrew (e.g., Vir. ill. 3; cf. Comm. Matt. 12.13). Jerome expressed interest in the Gospel that Matthew wrote in the Hebrew language or a Hebrew Gospel in writings that date to 383 CE (Ep. 20.5) and 386/387 CE (Comm. Eph. 5.4). Here are the excerpts from Jerome’s letters, commentaries, and treatises that he wrote between 383 and 415 CE that mention a “Hebrew” Gospel:

Jerome presented the transliterated “osiana barrama” in “the Gospel in the Hebrew language” as the original wording behind Jesus’s exclamation “hosanna in the highest heaven” (Ep. 20.5; cf. Matt 21:9//Mark 11:10).

Jerome read “in the Hebrew Gospel” about what the Lord told his disciples about looking on their brothers (and sisters) with love (Comm. Eph. 5.4).

Jerome explained that, in the Gospel “according to the Hebrews” the Holy Spirit was described as Jesus’s mother and that it is narrated that she lifted Jesus up by one of his hairs ( Mic. 7.5–7; Comm. Isa. 40.9–11; Comm. Ezech. 16.13).

Jerome read in the Gospel “according to the Hebrews” that, after the risen Jesus gave his shroud to the priest’s servant, he appeared to James the Just. Since James had vowed not to eat after he drank the Lord’s cup at the supper until one would rise from among those who were sleeping, the risen Jesus broke bread with him and proclaimed that the Son of Man fulfilled this hope (Vir. ill. 2).

Jerome identified the author of the Gospel “in Hebrew letters” as the former tax collector and Apostle Matthew, the audience of the Gospel as the “circumcision” in Judaea, and the source of Jerome’s text as the Nazarenes in Berea (Vir. ill. 3).

Jerome attributed the risen Jesus’s reassurance to Peter that he could be touched and was not a bodiless demon, which is incorrectly stated as written in Ignatius’s letter to Polycarp (cf. Smyrn. 3.1–2), to the Gospel that the Nazarenes read. He affirmed that he “translated” this Gospel (Vir. ill. 16; Comm. Isa. 65, prol.).

Jerome noted that the wording of one of the petitions in the Lord’s Prayer in the Gospel “According to the Hebrews” or the “Hebrew Gospel” is for bread for the next day, clarifying the petition in Matthew 6:11 ( Ps. 135; Comm. Matt. 6.11).

Jerome relied on his wording of “Bethlehem of Judah” in the “Hebrew text” to correct an allegedly copyist error in Matthew 2:5 that had “Bethlehem of Judaea” (Comm. Matt. 2.5).

Jerome discovered in the Gospel used by the Nazarenes and Ebionites that the man with the withered hand (cf. Matt 12:9//Mark 3:1//Luke 6:6) implored Jesus to heal him because he was a mason who did not want to have to resort to begging for food (Comm. Matt. 12:13).

Jerome pointed out that the Gospel “that the Nazarenes use” identified Zechariah as the “son of Johoiada” rather than the “son of Berachiah” in Matthew 23:35 (Comm. Matt. 23.35).

Jerome shared that the Gospel “According to the Hebrews” showed that the name of Barabbas, the rebel mentioned in Matthew 27:16, meant “son of their master” (Comm. Matt. 27.16).

Jerome learned from the Gospel “written in Hebrew letters” that not only was the veil of the temple torn, as in Matthew 27:51, but its large lintel was broken and split in half (Comm. Matt. 27.51; Ep. 120.8).

Jerome summarized the Gospel “According to the Hebrews” baptism account, in which the fountain of the Holy Spirit descended upon Jesus and rested on him, declaring him to be her firstborn son who was destined to rule eternally and the one whom the prophets anticipated (Comm. Isa. 11.1–3).

Jerome commented on the warning in the Gospel “According to the Hebrews” that it is a major transgression to cause one’s brother (or sister) to be distressed (Comm. Ezech. 18.5–9).

Jerome relayed Jesus’s conversation with his mother and brothers in the Gospel “According to the Hebrews” about whether he needed to undergo John’s baptism for the remission of sins, unless he had sinned in ignorance (Pelag. 3.2)

Jerome found “in the same volume” that, after the Lord’s teaching about forgiving seventy-seven times that can be found in Matthew 18:21–22, Jesus acknowledged that even the anointed prophets could utter a “word of sin” (Pelag. 3.2).

To look more closely at Jerome’s testimony, Origen also quoted the “Gospel According to the Hebrews” as relaying that the Spirit lifted Jesus up by his hair with the additional detail that the Spirit moved Jesus to a large mountain called Thabor (Origen, Comm. Jo. 2.12; Hom. Jer. 15.4). Jerome highlighted that Origen was a reader of this Gospel (Vir. ill. 2). If Jerome did not genuinely translate the risen Jesus’s saying about the nature of his body from his copy of the Nazarenes’ Gospel, another option is that he simply copied Ignatius’s quote when he located it in the Greek text of Eusebius’s Ecclesiastical History (Hist. eccl. 3.36.11). There is scholarly debate over whether all of the above fragments reflect Jerome’s translations from the Nazarenes’ Gospel, or whether he took some of them from earlier Patristic commentaries on the “Gospel According to the Hebrews.” Some of Jerome’s fragments also echo particular passages in Matthew’s Gospel, and even feature variant readings of specific Matthean verses, while others lack canonical parallels. It is also possible that Jerome had other Semitic sources in addition to whatever Gospel, or Gospel fragments, went back to the Nazarenes. Jerome’s first statement, for instance, arguably drew on a different Syriac source (Ep. 20.5).

Many scholars differentiate the “Gospel of the Nazarenes” from the “Gospel According to the Hebrews.” The “Gospel of the Nazarenes” may have been translated by Jerome, while previous Patristic writers seemed to have consulted (prior translations of?) the “Gospel According to the Hebrews.” Jerome may have either received the “Gospel of the Nazarenes,” in whole or in part, from the Nazarenes themselves or read extracts from it in intermediary sources. The “Gospel of the Nazarenes” more closely paralleled the content of Matthew’s Gospel than did the “Gospel According to the Hebrews.” According to this theory, Jerome confused the “Gospel of the Nazarenes” with the “Gospel According to the Hebrews,” as he had seen references to the latter text in earlier Patristic sources and believed that it could be found in the library of Caesarea. Hegesippus could be cited for further evidence in support of this theory, since Eusebius (Hist. eccl. 4.22.8) recounted that he cited the “Gospel According to the Hebrews” and “the Syriac” (a Syriac recension of the “Gospel According to the Hebrews” or another Syriac Gospel?).

Some scholars attribute other fragments to the “Gospel of the Nazarenes.” This might include a saying about Jesus’s choice of the good ones who were given to him by his heavenly Father (Eusebius, Theoph. [Syr] 4.12), a variant version of the parable of talents (Eusebius, Theoph 4.22), a variant version of the pericope of the rich man (Origen, Comm. Matt. [Latin] 15.4.4), or the 13 variant readings of verses in Matthew’s Gospel attributed to the Ioudaïkon or the “Jewish Gospel” in 37 manuscripts dated from the ninth to thirteenth century. Manuscripts 566 and 869, at least, agree with the fragment in Against Pelegius 3.2 in appending a saying about the prophets and a word of sin at the end of the line about forgiveness in Matthew 18:22. The assignment of these additional fragments to the “Gospel of the Nazarenes” is debated among the scholars who attempt to reconstruct this hypothetical Gospel.

The “three Gospel hypothesis” differentiates between the “Gospel According to the Hebrews,” the “Gospel of the Ebionites” known to Epiphanius, and the “Gospel of the Nazarenes” known to Jerome and possibly other sources. The “two Gospel hypothesis” distinguishes between the “Gospel According to the Hebrews” and the “Gospel of the Ebionites,” arguing that most of Jerome’s fragments should be re-assigned to the “Gospel According to the Hebrews” apart from possibly some fragments that might come from the Nazarenes’ translation of the canonical Gospel of Matthew or the Nazarenes’ collection of anti-rabbinic passages. There are also still defenders of the hypothesis that different Patristic authorities had access to differing recensions of a single “Gospel According to the Hebrews” in different languages. The debate thus revolves around whether the hypothetical “Gospel of the Nazarenes” existed (as opposed to just re-assigning the fragments assigned to it to the “Gospel According to the Hebrews,” a copy of Matthew’s Gospel, and/or other hypothetical sources), and if so, how its contents can be reconstructed.

Named Historical Figures and Characters: Barabbas, Hegesippus, Holy Spirit, Ignatius, James (the Righteous), John (the Baptist), Mary (Virgin), Peter (apostle), Zechariah (prophet).

Geographical Locations: Bethlehem, Jerusalem, temple (Jerusalem).

2. RESOURCES

“Gospel of the Nazarenes.” Early Christian Writings. Administered by Peter Kirby.

“Gospel of the Nazarenes.” Wikipedia.

“Sanctus Hieronymus (c. 347–420).” The Latin Library.

3. BIBLIOGRAPHY

3.1.1 Editions (compiling the testimonia)

Ehrman, Bart D. and Pleše, Zlatko. The Apocryphal Gospels: Texts and Translations. New York: Oxford University Press, 2011 (pp. 204–209).

Otero, Aurelio de Santos, ed. and trans. Los evangelios apócrifos; colección de textos griegos y latinos, versión crítica, estudios introductorios y comentarios. BAC 148. 6th rev. ed. Madrid: Biblioteca de autores cristianos, 1998 (Greek texts and Spanish trans., pp. 29–53).

Preuschen, Erwin. Antilegomena: Die Reste der ausserkanonischen Evangelien und urchristlichen Überlieferungen. Giessen: J. Ricker, 1901 (Greek text, pp. 11–12; discussion, pp. 112–13).

Schlarb, Egbert, and Dieter Lührmann. “Hebräerevangelium.” In Fragmente apokryph gewordener Evangelien in griechischer und lateinischer Sprache. Marburg: N. G. Elwert, 2000.

3.1.2 Manuscripts with marginalia from “the Jewish gospel (τὸ Ἰουδαικὸν).”

Chicago, Lutheran School of Theology, Gruber Ms. 152 (11th cent.) (=Miniscule 1424) ~ CSNTM

Uppsala, Uppsala University Library, Gr. 4 (11th cent.) (=Miniscule 899) ~ INTF; Wikiwand

3.2 Modern Translations

3.2.2.1 English

Cameron, Ron. The Other Gospels: Non-Canonical Gospel Texts. Louisville: Westminster John Knox, 1982 (pp. 97–102).

Ehrman, Bart D. and Pleše, Zlatko. The Apocryphal Gospels: Texts and Translations. New York: Oxford University Press, 2011 (pp. 204–209).

Elliott, J. K. The Apocryphal New Testament: A Collection of Apocryphal Literature in an English Translation. 1993. Rev. ed. Oxford: Clarendon Press, 2005 (pp. 10–14).

James, Montague Rhodes. The Apocryphal New Testament: Being the Apocryphal Gospels, Acts, Epistles, and Apocalypses. Oxford: Clarendon, 1924; corrected edition, 1953 (pp. 1–8).

Nicholson, Edward B. The Gospel according to the Hebrews: Its Fragments Translated and Annotated with a Critical Analysis of the External and Internal Evidence Relating to It. London: Kegan Paul, 1879.

Vielhauer, Philipp, and Georg Strecker. “Jewish Christian Gospels.” Pages 134–65 in New Testament Apocrypha I: Gospels and Related Writings, ed. Wilhelm Schneemelcher, trans. R. McL. Wilson. Louisville: Westminster John Knox, 1991 (pp. 154–65).

3.2.2.2 French

Bertrand, Daniel A. “Évangile des Nazaréens.” Pages 433–45 in vol. 1 of Écrits apocryphes chrétiens. Edited by François Bovon and Pierre Geoltrain. Paris: Gallimard, 1997.

3.2.2.3 German

Frey, Jörg. “Die Fragmente des Nazoräerevangeliums.” Pages 623–54 in Antike christliche Apokyrphen in deutscher Übersetzung. I. Band: Evangelien und Verwandtes. Teilband 1. Edited by Christoph Markschies and Jens Schröter. Tübingen: Mohr Siebeck, 2012.

Henncke, Edgar, ed. Handbuch zu Neutestamentlichen apokryphen in deutscher Übersetzung. Tübingen: J. C. B. Mohr, 1904.

Klostermann, Erich. Apocrypha. Bd. 2: Evangelien. KIT 8. 3rd ed. Berlin: De Gruyter, 1929.

Lührmann, Dieter. Fragmente apokryph gewordener Evangelien in griechischer und lateinischer Sprache. MThSt 59. Marburg: N. G. Elwert, 2000.

Vielhauer, Philipp. “Judenchristlichen Evangelien.” Pages 75–108 in Neutestamentliche Apokryphen in deutscher Übersetzung, Bd. 1: und Verwandtes. Edited by Edgar Hennecke and Wilhelm Schneemelcher. Tübingen: Mohr Siebeck, 1959.

3.2.2.4 Italian

Erbetta, Mario. Gli apocrifi del Nuovo Testamento. 3 vols. Italy: Marietti, 1975–1981 (vol. 1.1, pp. 114–31).

Moraldi, Luigi. Apocrifi del Nuovo Testamento. 2 vols. Classici delle religioni, Sezione quarta, La religione cattolica 24. Turin: Unione Tipografico-Editrice Torinese, 1971 (vol. 1, pp. 373–82).

3.2.2.5 Spanish

3.3 General Works

3.3.1 Jewish Christian Gospels

Broadhead, Edwin K. The Gospel of Matthew on the Landscape of Antiquity. WUNT 378. Tübingen: Mohr Siebeck, 2017.

———. Jewish Ways of Following Jesus: Redrawing the Religious Map of Antiquity. WUNT 266. Tübingen: Mohr Siebeck, 2010.

Danielou, Jean. A History of Early Christian Doctrine. Vol. 1: The Theology of Jewish Christianity. Translated by John A. Baker. London and Philadelphia: Westminster, 1964.

———. Théologie du Judéo-Christianisme. Tournai, Desclée & Cie, 1958.

Edwards, James R. The Hebrew Gospel and the Development of the Synoptic Tradition. Grand Rapids: Eerdmans, 2009.

Evans, Craig. “The Jewish Christian Gospel Tradition.” Pages 241–77 in Jewish Believers in Jesus: The Early Centuries. Edited by Oskar Skarsaune and Reider Hvalvik. Peabody: Hendrickson, 2007.

Frey, Jörg. “Zur Vielgestaltigkeit judenchristlicher Evangelienüberlieferungen.” Pages 94–137 in Jesus in apokryphen Evangelienüberlieferungen. Edited by Jörg Frey and Jens Schröter. WUNT 254. Tübingen: Mohr Siebeck, 2010.

Goulder, Michael D. “A Poor Man’s Christology.” NTS 45 (1999): 332–48.

Gregory, Andrew F. “Jewish-Christian Gospel Traditions and the New Testament.” Pages 41–59 in Christian Apocrypha: Receptions of the New Testament in Ancient Christian Apocrypha. Edited by Tobias Nicklas and Jean-Michel Roessli. NTP 26. Göttingen: Vandenhoeck & Ruprecht, 2014.

. “Jewish-Christian Gospels.” ExpT 118.11 (2007): 521–29.

. “Jewish-Christian Gospels.” Pages 54–67 in The Non-Canonical Gospels, ed. Paul Foster. London: T & T Clark, 2008.

. “Hindrance or Help: Does the Modern Category of ‘Jewish-Christian Gospel’ Distort Our Understanding of the Texts to Which it Refers?” JSNT 28 (2006): 387–413.

Hort, F. J. A. Judaistic Christianity. London: Macmillan & Co, 1904.

Joseph, Simon J. Jesus and the Temple: The Crucifixion in its Jewish Context. SNTS MS 165. Cambridge: Cambridge University Press, 2016.

Klijn, Albertus F. J. Jewish Christian Gospel Tradition. Leiden: Brill, 1992.

———. “Patristic Evidence for Jewish Christian and Aramaic Gospel Tradition.” Pages 169–77 in Text and Interpretation. Edited by Ernes Best and Robert McLachlan. Wilson. Cambridge: Cambridge University Press, 1979.

Klijn, Albertus F. J. and Reinink, Gerrit J. Patristic Evidence for Jewish-Christian Sects. NovTSup 36. Leiden: Brill, 1973.

Köhler, Wolf-Dietrich. Die Rezeption des Matthäusevangeliums in der Zeit vor Irenäus. Tübingen: Mohr Siebeck, 1987.

Lichtenberger, Hermann. “Syncretistic Features in Jewish and Jewish-Christian Baptism Movements.” Pages 85–97 in Jews and Christians: The Parting of the Ways AD 70 to 135. Edited by James Dunn. Tübingen: Mohr Siebeck, 1992.

Luomanen, Petri. Recovering Jewish-Christian Sects and Gospels. Leiden: Brill, 2012.

———. “Ebionites and Nazarenes.” In Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Minneapolis: Fortress, 2007.

———. “Jewish-Christian Gospels.” Pages 95–114 in Early New Testament Apocrypha, ed. J. Christopher Edwards. Grand Rapids: Zondervan, 2022.

Massaux, Édouard. The Influence of the Gospel of Saint Matthew on Christian Literature before St. Irenaeus: The Later Christian Writings. New Gospel Studies 5.2. Translated by Norman J. Belval and Suzanne Hechte. Edited by Arthur J. Bellinzoni. Macon: Mercer University Press, 1990.

Mattila, Sharon. “A Question Too Often Neglected.” NTS 41.2 (1995): 199–217.

Mimouni, Simon Claude. Early Judaeo-Christianity: Historical Essays. Translation of Le Judéo-christianisme ancien: Essais historiques (Paris: Cerf, 1998) by Robyn Fréchet. Leuven: Peeters, 2012.

———. Les Fragments évangéliques judéo-chrétiens apocryphisés: recherches et perspectives. CahRB 66. Paris: Gabalda, 2006.

Neirynck, Frans. “The Apocryphal Gospels and the Gospel of Mark.” Pages 123–75 in The New Testament in Early Christianity. Edited by J.-M. Sevrin. BETL 86. Leuven: Leuven University Press, 1974.

Paget, James Carleton. Jews, Christians and Jewish Christians in Antiquity. WUNT 251. Tübingen: Mohr Siebeck, 2010.

Perkins, Pheme. “Jewish Christian Gospels: Primitive Tradition Imagined.” Pages 197–248 in The Apocryphal Gospels: The Apocryphal Gospels within the Context of Early Christian Theology. Edited by Jens Schröter. Leuven: Peeters, 2013.

Pritz, R. A. Nazarene Jewish Christianity: From the End of the New Testament Period Until Its Disappearance in the Fourth Century. Jerusalem: Magnes Press, 1988.

Reed, Annette Yoshiko. Jewish-Christianity and the History of Judaism: Collected Essays. TSAJ 171. Tübingen: Mohr Siebeck, 2018.

Quispel, Gilles. “Jewish Christian Gospel Tradition.” Pages 481–86 in Gnostica, Judaica, Catholica: Collected Essays of Gilles Quispel. Edited by Johannes van Oort. Leiden: Brill, 2008.

Schmidtke, Alfred. Neue Fragmente und Untersuchungen zu den judenchristlichen Evangelien: Ein Beitrag zur Literatur und Geschichte der Judenchristen. TU 37.1. Leipzig: J. C. Hinrichs, 1911.

Schoeps, Hans-Joachim. Jewish Christianity: Factional Disputes in the Early Church. Translated by Douglas A. Hare. Philadelphia: Fortress, 1969.

———. Theologie und Geschichte Des Judenchristentums. Tübingen: Mohr, 1949.

Simon, Marcel, Verus Israel: Étude sur les relations entre Chrétiens et Juifs dans l’Empire Romain (135–425). Paris: Editions de Boccard, 1948.

Skarsaune, Oscar. “Jewish Believers in Jesus in Antiquity: Problems of Definition, Method, and Sources.” Pages 3–21 in Jewish Believers in Jesus: The Early Centuries. Edited by Oskar Skarsaune and Reider Hvalvik. Peabody: Hendrickson, 2007.

Taylor, Joan E. “The Phenomenon of Early Jewish-Christianity: Reality or Scholarly Invention?” VC 44 (1990): 313–34.

Waitz, Hans. “Neue Untersuchung über die sogen. Judenchristlichen Evangelien.” ZNW 36 (1937): 60–81.

3.3.2 Gospel of the Nazarenes

Bardy, Gustave. “Saint Jérome et l’Évangile selon les Hébreux.” Mélanges des Science Religieuse 3 (1946): 5–36.

Bauckham, Richard. “The Origin of the Ebionites.” Pages 162–81 in The Image of the Judaeo-Christians in Ancient Jewish and Christian Literature. Edited by Peter J. Tomson and Doris Lambers-Petry. WUNT 158. Tübingen: Mohr Siebeck, 2003.

Bauer, Johannes Baptist. “Sermo Peccati: Hieronymus und das Nazaräerevangelium.” Biblische Zeitschrift 4.1 (1960): 122–128.

Beatrice, Pier Franco. “The ‘Gospel according to the Hebrews’ in the Apostolic Fathers.” Novum Testamentum 48.2 (2006): 147–95.

Boer, Martinus C. de. “The Nazoraeans: Living at the Boundary of Judaism and Christianity.” Pages 239–62 in Tolerance and Intolerance in Early Judaism and Christianity. Edited by Graham N. Stanton and Guy G. Stroumsa. Cambridge: CUP, 1998.

Cavallera, Ferdinand. Saint Jérôme: sa vie et son oeuvre. 2 volumes. Leuven and Paris: Spicilegium Sacrum Lovaniense & Champion, 1922.

Coogan, Jeremiah. “The Ways that Parted in the Library: The Gospels according to Matthew and according to the Hebrews in Late Ancient Heresiology.” JEH 73 (2022): 1–18

Frey, Jörg. “The Gospel of the Nazarenes.” In The Reception of Jesus in the First Three Centuries, Volume 2: From Thomas to Tertullian: Christian Literary Receptions of Jesus in the Second and Third Centuries CE, ed. Jens Schröter et al. London: T&T Clark, 2025.

. “Die Scholien nach dem ‘jüdischen Evangelium’ und das sogenannte Nazoräerevangelium.” Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 94.1-2 (2003): 122–137.

Gorandson, S. J. “Nazarenes. Pags 1049–50 in Anchor Bible Dictionary: Volume 4. Edited by D. N. Freeman. New York: Doubleday, 1992.

Gregory, Andrew F. “The Nazoraeans.” Pages 125–40 in Shadowy Characters and and Fragmentary Evidence: The Search for Christian Groups and Movements. WUNT I. Tübingen: Mohr Siebeck, 2017.

Handmann, Rudolf. Das Hebräer-Evangelium: Ein Beitrag zur Geschichte und Kritik des hebräischen Matthäus. TU 5.3. Leipzig: J. C. Hinrichs, 1888.

Kelly, J. N. D. Jerome: His Life, Writings and Controversies. London: Harper & Row, 1975.

Kinzig, Wolfram. “The Nazoraeans.” Pages 463–487 in Jewish Believers in Jesus: The Early Centuries. Edited by Oskar Skarsaune and Reider Hvalvik. Peabody: Hendrickson, 2007.

Klauck, Hans Josef. Apocryphal Gospels: An Introduction. Translated by Brian McNeil. London: T&T Clark, 2003 (pp. 43–51).

Klijn, Albertus F. J. “Jérôme, Isaïe 6 et l’Évangile des Nazoréens.” Vigiliae Christianae 40.3 (1986): 245–250.

Köhler, Wolf-Dietrich. Die Rezeption des Matthäusevangeliums in der Zeit vor Irenäus. Tübingen: Mohr Siebeck, 1987.

Kok, Michael J. “Did Papias of Hierapolis Use the Gospel according to the Hebrews as a Source?” JECS 25.1 (2017): 29–53.

———. Tax Collector to Gospel Writer: Patristic Traditions about the Evangelist Matthew. Minneapolis: Fortress, 2023.

. “The Heresiological Portrayals of the Ebionites and the Nazoraeans and Their Reception of Paul.” Pages 287 – in Paul within Judaism: Perspectives on Paul and Jewish Identity. Edited by Michael Bird, Ruben A. Bühner, Jörg Frey, and Brian Rosner. Tübingen: Mohr Siebeck, 2023.

Lagrange, M.-J. “L’Evangile selon les Hebreux.” RB 31 (1922): 161–81, 321–49.

Lössl, Josef, and Cain, Andrew. Editors. Jerome of Stridon: His Life, Writings and Legacy. Farnham: Ashgate, 2009.

Luomanen, Petri. “Nazarenes.” Pages 279–314 in A Companion to Second Century Christian “Heretics.” SVC 76. Edited by Antti Marjanen and Petri Luomanen. Leiden: Brill, 2005.

Mimouni, Simon Claude. “Les Nazoréens Recherche Étymologique Et Historique.” Revue Biblique 105.2 (1998): 208–262.

Petersen, William L.“Nazoraeans, Gospel of the.” Pages 1050–51 in Anchor Bible Dictionary: Volume 4. New York: Doubleday, 1992.

Rebenich, Stefan. Jerome. The Early Church Fathers. London: Routledge, 2002.

Schmidt, P. L. “‘Und es war geschneben auf Hebräisch, Griechisch und Lateinisch’ Hieronymus, das Hebräer-Evangelium und seine mittelalterliche Rezeption.” Filologia Mediolatina 5 (1998): 49–93.

Schmidtke, Alfred. “Zum Hebräerevangelium.” ZNW 35 (1936): 24–44.

Thorton, T. C. G. “Jerome and the ‘Hebrew Gospel according to Matthew.” Studia Patristica 28 (1993): 118–22.

Waitz, Hans. “Das Matthäusevangelium der Nazaräer (Nazaräerevangelium).” Pages 17–32 in Neutestamentliche Apokryphen. Edited by E. Hennecke. Tübingen: Mohr Siebeck, 1924.

Williams, Megan Hale. The Monk and the Book: Jerome and the Making of Christian Scholarship. Chicago: University of Chicago Press, 2006.

Wilson, Stephen G. Related Strangers: Jews and Christians 70–170 CE. Minneapolis: Fortress, 1995.

Zahn, Theodor. Geschichte des Neutestamentlichen Kanons: Zweiter Band: Urkunden und Belege zum ersten und dritten Band. Zweite Hälfte. Erlangen and Leipzig: A. Deichert’sche Verlagsbuchh Nacht, 1892 (pp. 724–42).