Ματθαῖος

Matqai'o" Matqai'o" (L T Tr WH
Maqqai'o", cf. Buttmann, 8 (7); (WH's Appendix, 159b; Scrivener, Introduction, chapter viii. sec. 5, p. 562)),
Matqaiou (Buttmann, 18 (16)),
oJ (commonly regarded as Hebrew hy:Tim', gift of God, from @T;m' and Hy:; but hY:Tim' is in Greek
Matqiva", and the analogy of the names yG"j' (from gj; a festival) in Greek
Aggaio", yK'z",
Zakcai'o", and others, as well as the Syriac form of the name before us [?] (and its form in the Talmud, viz., ytm or yatm; Sanhedrin 43{a}; Meuschen, N. T. ex Talm. illustr., p. 8) certainly lead us to adopt the Aramaic form yT'm', and to derive that from the unused singular tm', a man, plural !ytim]; hence, equivalent to manly, cf. Grimm in the Studien und Kritiken for 1870, p. 723ff), Matthew, at first a collector of imposts, afterward an apostle of Jesus: ff (cf. ; ff; see
Leuiv, 4); ; ; ; . According to Papias (in Eusebius, h. e. 3, 39) he wrote down
@Ebrai?di
dialevktw/
tav (
kuriaka)
lovgia, i. e. the sayings of our Lord; this collection of discourses, perhaps already retouched by someone else and translated into Greek, the author of our first canonical Gospel combined with accounts of the acts and sufferings of Christ, and so it came to pass that this Gospel was ascribed by the church to Matthew as its author. (But this theory seems to be rendered unnecessary by the fact that
lovgia had already come to denote sacred oracles equivalent to
iJerav
gravmmata, Josephus, b. j. 6, 5, 4, or
iJerai
grafaiv, Clement of Rome, , ; ; see the added references under the word
lovgion. Cf. Fisher, Supernat. Origin of Christianity, pp. 160-167; and references in Schaff, Hist. of the Christ. Church, i., 622f; Bleek, Einl. ins N. T. (edited by Mangold), p. 115f.)*