In S. Matthew xxvii. 8, instead of the Hebrew Haceldama, or field of blood, the present Syriac has agurescadama, an evident Grecism, partly formed from άγρος, a field. Instead of the Hebrew Cephas, the Syriac has Kypho. For Eli, Eli, my God, my God, it has Il, Il, omitting the my. For Golgota, it has Golgoulto; for Jacob, Jaacoub, &c.
The Syrians thought that the translator of the New Testament from Greek into their language was S. Mark the Evangelist. But it is difficult to believe this, for both the Cyrils, Clement of Alexandria, SS. Athanasius and Damascene, Theodoret, S. Ephrem, who lived either in Syria, or else in Egypt, make no mention of it. I may add that the Version has several things which are little pleasing to learned men. This translator appears to have lived subsequently to the Fathers just named. He has this good point about him, however, that he was a Catholic opposed to heretics. For in the headings of his chapters he often makes mention of fasts, vigils, feasts, invocation of saints, &c.
As regards divisions, the Gospel of S. Matthew has been variously divided, and parted into sections. By the ancient Latin Church, according to S. Hilary, it was divided into 33 Canons: by others, it was divided into 67 Canons. By the later Latins it is divided into 28 chapters. By the Greeks, according to Euthymius, it was divided into 68 chapters; according to Suidas into 68 titles, and 355 chapters.
Lastly, S. Matthew is pre-eminent amongst the Evangelists in the following respects:—
1. He was the first who published a Gospel, wherefore Tertullian calls him, “that most faithful exponent of the Gospel.” (Lib. de Carne Christi, c. 22.)
2. Because he dwells upon Christ’s regal dignity more than the others.
d
