Historical Suppression: The Gospel of the Nazarenes, written in Hebrew or Aramaic and using “YESHUA,” was used by the Nazarenes, a Hebrew sect deemed heretical by the Roman church. By the 4th century, when Christianity became Rome’s state religion, Nazarene texts were systematically destroyed. No original Hebrew/Aramaic manuscripts survive because of this persecution.
📖 The only reason we know anything about this gospel is because enemies of the Nazarenes — like Epiphanius and Jerome — quoted small pieces of it, often just to argue against it.
Church Fathers’ Translations: The fragments we have come from early church writers (e.g., Jerome, Origen, Epiphanius), who were writing for Greek- or Latin-speaking audiences. These writers:
Quoted or paraphrased the Nazarene gospel to critique or refute it.
Translated Hebrew/Aramaic terms into Greek (“Iesous” for Yahshua) or Latin, reflecting their cultural and theological bias.
Rarely preserved the original Hebrew/Aramaic wording, as their goal was to communicate to a Hellenistic Christian audience, not to preserve Nazarene authenticity.
This how i found it so it how i m giving it to us Im not chnageing anyhting
The Gospel of the Nazarenes was a text used by the Nazarenes, early Hebrew followers of Yahshua (Jesus), who were Torah-observant, Sabbath-keeping, and viewed Yahshua as a prophet chosen by Yhwh, not a divine figure. They rejected Paul's teachings and spoke Hebrew/Aramaic. Branded heretics by the Roman church, their scrolls were largely destroyed, leaving only fragments quoted by early writers like Jerome, Origen, and Epiphanius.
Key Fragments
Matthew 6:11: "Our bread for tomorrow, give us this day." Reflects a Kingdom-focused mindset, tied to the Hebrew idiom lechem machar (bread of the age to come).
Matthew 12:10: A mason with a withered hand pleads, “Restore my strength, so I won’t have to beg.” Emphasizes practical mercy, humility, and a Hebrew tone.
Matthew 7:5: “If you are in my bosom but do not the will of My Father in heaven, I will cast you away.” Stresses obedience to Yhwh’s will, not mere belief.
Matthew 27:51: Describes the Temple lintel breaking, not the curtain tearing, aligning with Jewish traditions about the Temple’s destruction, unlike the symbolic Greek version.
No Virgin Birth: Epiphanius notes the Nazarenes viewed Yahshua as naturally born, a man chosen by Yhwh, rejecting Greek divine conception narratives.
Yahshua’s Role: Called a prophet, servant, or righteous one, never divine or worshipped, always directing focus to Yhwh.
Significance
The Gospel of the Nazarenes reflects the beliefs of early Hebrew followers, emphasizing Torah obedience and Yahshua’s human role as Yhwh’s servant. It contrasts with the later Greek Gospels (Matthew, Mark, Luke, John), which were canonized by Rome. The fragments align with Torah teachings and a monotheistic focus on Yhwh, supporting a non-divine view of Yahshua. Rome’s suppression of this text highlights a shift from Hebrew to Hellenistic theology in early Christianity.
Below is a clear and organized summary of the Gospel of the Nazarenes, drawn from surviving fragments and early historical sources. This overview highlights the Hebrew and Aramaic roots of each passage, while noting that no complete original text has survived. It’s designed for easy reading and solid understanding — perfect for those seeking the original Nazarene perspective rooted in Torah and truth.
The Gospel of the Nazarenes: Fragments of the Hebrew Followers’ Text
The Gospel of the Nazarenes was the sacred text of the Nazarenes, the original Hebrew followers of Yahshua (Jesus). These Torah-observant, Sabbath-keeping believers viewed Yahshua as a prophet and righteous servant chosen by Yhwh, not a divine figure.
They rejected Paul’s teachings and spoke Hebrew or Aramaic. Branded heretics by the Roman church, their scrolls were largely destroyed, leaving only fragments quoted by early writers like Jerome, Origen, and Epiphanius. No complete Hebrew or Aramaic manuscripts survive, and the preserved fragments exist in Greek or Latin translations, but they reflect a strong Hebrew/Aramaic origin through their language, theology, and cultural context.
Below are the key fragments and insights, highlighting their alignment with Hebrew thought and Torah-based faith.
Key Fragments and Their Hebrew/Aramaic Roots
Matthew 6:11 – Prayer for the Kingdom’s Bread
Quote: “Our bread for tomorrow, give us this day.”
Source: Jerome, Commentary on Matthew 6.11
Hebrew/Aramaic Connection: This phrasing echoes the Hebrew idiom lechem machar (לחם מחר), meaning “bread of the age to come.” It reflects a Kingdom-focused mindset, not mere daily survival, aligning with Nazarene hope in Yhwh’s future reign. Jerome notes this came from a Hebrew gospel used by the Nazarenes, though he records it in Latin.
Significance: Emphasizes trust in Yhwh’s provision and eschatological promise, rooted in Hebrew thought.
Matthew 12:10 – Healing with Humility
Quote: A man with a withered hand says, “I was a mason. I beg you, restore my strength, so I won’t have to beg for food.”
Source: Jerome, Commentary on Matthew 12.13
Hebrew/Aramaic Connection: The focus on practical labor (masonry) and avoiding poverty reflects a grounded Hebrew cultural context, emphasizing mercy and restoration over spectacle. Jerome cites this from the Nazarene Hebrew gospel, though the quote is in Latin.
Significance: Shows Yahshua’s compassion in a relatable, human framework, consistent with Torah values.
Matthew 7:5 – Obedience Over Proximity
Quote: “If you are in my bosom but do not the will of My Father in heaven, I will cast you away.”
Source: Haimo of Auxerre
Hebrew/Aramaic Connection: This stresses strict obedience to Yhwh’s will, a hallmark of Torah-centric Hebrew theology, rather than salvation through belief alone. While recorded in Latin, the teaching aligns with Nazarene emphasis on doing Yhwh’s commandments.
Significance: Rejects easy salvation, prioritizing action and fidelity to Yhwh’s law.
Matthew 27:51 – The Temple Lintel, Not the Curtain
Quote: The Temple lintel broke, not the curtain.
Source: Jerome and Jewish traditions (e.g., Talmud, Yoma 39b)
Hebrew/Aramaic Connection: Unlike the Greek Matthew’s symbolic veil-tearing, this fragment describes a physical breaking of the Temple lintel, matching Jewish accounts of Temple portents (e.g., cracking doors). Jerome attributes this to the Nazarene Hebrew gospel, suggesting an authentic Hebrew tradition.
Significance: Grounds the event in historical and Jewish context, avoiding Greek theological symbolism.
No Virgin Birth – Yahshua as a Chosen Man
Teaching: The Nazarenes taught Yahshua was born naturally, a man chosen by Yhwh, not divinely conceived.
Source: Epiphanius, Panarion 30
Hebrew/Aramaic Connection: This rejection of a virgin birth aligns with strict Hebrew monotheism, emphasizing Yahshua’s humanity and prophetic role over Greek-style divine conception myths. Epiphanius records this in Greek, summarizing Nazarene beliefs without direct quotes.
Significance: Affirms Yahshua as Yhwh’s servant, not a god, consistent with Torah.
Yahshua’s Role – Prophet, Not Divine
Teaching: Yahshua is called a prophet, servant, or righteous one, never worshipped as divine, always pointing to Yhwh alone.
Source: Inferred from Nazarene theology in Epiphanius and Jerome
Hebrew/Aramaic Connection: This reflects Hebrew monotheism and prophetic tradition, where no human is deified. The Nazarenes’ Hebrew gospel consistently portrayed Yahshua as Yhwh’s chosen, aligning with Torah’s focus on Yhwh alone.
Significance: Rejects Trinitarian ideas, emphasizing Yahshua’s role within Hebrew faith.
Additional Possible Fragment
Baptism of Yahshua: Jerome (Against Pelagius 3.2) cites a fragment: “When the Lord came up from the water, the whole fount of the Holy Spirit descended and rested upon him, and said to him, ‘My Son, in all the prophets I was waiting for you.’”
Hebrew/Aramaic Connection: The language of the Spirit and prophetic calling mirrors Hebrew prophetic narratives (e.g., Isaiah 61:1). Jerome claims this came from the Nazarene Hebrew gospel, though recorded in Latin.
Significance: Reinforces Yahshua’s role as Yhwh’s anointed prophet, not a divine being.
Why Only Fragments?
The Gospel of the Nazarenes was likely written in Hebrew or Aramaic, but no original manuscripts survive due to Roman persecution. The Nazarenes were labeled heretics, and their texts were destroyed after the 4th century when Christianity became Rome’s state religion. The fragments we have come from hostile sources (church fathers) who translated or paraphrased them into Greek or Latin, rarely preserving the exact Hebrew/Aramaic wording. Despite this, the fragments’ idioms, theology, and alignment with Jewish tradition (e.g., Talmudic parallels) strongly suggest a Hebrew/Aramaic origin.
Why It Matters
The Gospel of the Nazarenes offers a glimpse into the faith of Yahshua’s earliest Hebrew followers, who:
Upheld Torah and Sabbath observance.
Saw Yahshua as a human prophet, not a god.
Rejected Hellenistic ideas like the virgin birth or divinity of Yahshua.
Focused on obedience to Yhwh’s will, not salvation by belief alone.
These fragments contrast with the Greek Gospels (Matthew, Mark, Luke, John) canonized by Rome, which incorporated Hellenistic theology. The Nazarene gospel aligns with Torah, Yhwh’s voice, and a monotheistic view of Yahshua as a servant, making it a vital witness to the original Hebrew movement before Roman suppression.