The Book of Matthew (KJV)

The Gospel of Matthew is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the second century. The tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis (c.100-140 CE), who is cited by the Church historian Eusebius (260-340 CE), as follows: "Matthew collected the oracles (logia: sayings of or about Jesus) in the Hebrew language ( Hebraïdi dialektōi— perhaps "Hebraic style"), and each one interpreted (hērmēneusen - perhaps "translated") them as best he could." On the surface, this implies that Matthew's Gospel was written in Hebrew or Aramaic by the apostle Matthew and later translated into Greek, but nowhere does the author claim to have been an eyewitness to events, and Matthew's Greek "reveals none of the telltale marks of a translation." Scholars have put forward several theories to explain Papias: perhaps Matthew wrote two gospels, one, now lost, in Hebrew, the other our Greek version; or perhaps the logia was a collection of sayings rather than the gospel; or by dialektōi Papias may have meant that Matthew wrote in the Jewish style rather than in the Hebrew language. The consensus is that Papias does not describe the Gospel of Matthew as we know it, and it is generally accepted that Matthew was written in Greek, not Aramaic or Hebrew.
Matthew's sources include the Gospel of Mark, the "shared tradition" called Q, and material unique to Matthew, called "M".

The majority view of modern scholars is that Mark was the first gospel to be composed and that Matthew (who includes some 600 of Mark's 661 verses) and Luke both drew upon it as a major source for their works. The author of Matthew did not, however, simply copy Mark, but edited his source freely, emphasizing Jesus' place in the Jewish tradition and adding large blocks of teaching. An additional 220 (approximately) verses, shared by Matthew and Luke but not found in Mark, form a second source, a hypothetical collection of sayings to which scholars give the name "Quelle", or the Q source. This view, known as the two-source theory (Mark and Q), allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew; this may represent a separate source, or it may come from the author's church, or he may have composed these verses himself.[11] The author also had at his disposal the Jewish scriptures, both as book-scrolls (Greek translations of Isaiah, the Psalms etc.) and in the form of "testimony collections" (collections of excerpts), and, finally, the oral traditions of his community. All these sources were at least mostly in Greek; although a few scholars hold that some of these source documents may have been Greek translations of older Hebrew or Aramaic sources

The Gospel of Matthew is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the second century. The tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis (c.100-140 CE), who is cited by the Church historian Eusebius (260-340 CE), as follows: "Matthew collected the oracles (logia: sayings of or about Jesus) in the Hebrew language ( Hebraïdi dialektōi— perhaps "Hebraic style"), and each one interpreted (hērmēneusen - perhaps "translated") them as best he could." On the surface, this implies that Matthew's Gospel was written in Hebrew or Aramaic by the apostle Matthew and later translated into Greek, but nowhere does the author claim to have been an eyewitness to events, and Matthew's Greek "reveals none of the telltale marks of a translation." Scholars have put forward several theories to explain Papias: perhaps Matthew wrote two gospels, one, now lost, in Hebrew, the other our Greek version; or perhaps the logia was a collection of sayings rather than the gospel; or by dialektōi Papias may have meant that Matthew wrote in the Jewish style rather than in the Hebrew language. The consensus is that Papias does not describe the Gospel of Matthew as we know it, and it is generally accepted that Matthew was written in Greek, not Aramaic or Hebrew.
Matthew's sources include the Gospel of Mark, the "shared tradition" called Q, and material unique to Matthew, called "M".

The majority view of modern scholars is that Mark was the first gospel to be composed and that Matthew (who includes some 600 of Mark's 661 verses) and Luke both drew upon it as a major source for their works. The author of Matthew did not, however, simply copy Mark, but edited his source freely, emphasizing Jesus' place in the Jewish tradition and adding large blocks of teaching. An additional 220 (approximately) verses, shared by Matthew and Luke but not found in Mark, form a second source, a hypothetical collection of sayings to which scholars give the name "Quelle", or the Q source. This view, known as the two-source theory (Mark and Q), allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew; this may represent a separate source, or it may come from the author's church, or he may have composed these verses himself.[11] The author also had at his disposal the Jewish scriptures, both as book-scrolls (Greek translations of Isaiah, the Psalms etc.) and in the form of "testimony collections" (collections of excerpts), and, finally, the oral traditions of his community. All these sources were at least mostly in Greek; although a few scholars hold that some of these source documents may have been Greek translations of older Hebrew or Aramaic sources