The decree was executed on September 9th (Rosh HaShanna) and anything that looked like the Talmud, that is, anything written in Hebrew characters was confiscated as the Jewish homes and synagogues were ravished. On August 12th, 1553, at the petition of Pietro, Cardinal Caraffa, the Inquisitor General, (later to become Pope Paul IV) Pope Julius III signed a decree banning the Talmud in Rome. The DuTillet version of Matthew is taken from a Hebrew manuscript of Matthew which was confiscated from Jews in Rome, in 1553. Some confusion has also been created by the fact that in the 19th Century Adolf Herbst wrongly published aprinted eduition of the DuTillet text (with the Munster Text in footnotes) as an example of the Shem Tob text. This reading itself does not lead to Karaitism, and the fact that Shem Tob may preserve an original reading in a single passage, does not make it the best overall source for Hebrew Matthew. Of course we could debate whether this Shem Tob reading preserves the original reading (I do follow this reading in the HRV). 23:3) rather than “all that they say to you, observe and do.”, which makes the Shem Tob version highly attractive to Karaites. The reason for this has been that some manuscripts of the Shem Tob Hebrew version have a reading of “all that he says to you, observe and do.” (Matt. In fact (as shown below) this is the DuTillet Hebrew Matthew rather than the Shem Tob text.Īlso some have placed a lot of emphasis on the Shem Tob Hebrew Matthew while often neglecting our other sources. One person came to me recently saying that they had been taught that the Shem Tob Hebrew Matthew resolves the problem of a missing name in the list of three sets of fourteen generations in Matthew’s genealogy of Yeshua. There has been a lot of talk in the movement in recent years about Hebrew Matthew, and having studied the various Hebrew texts of Matthew for a quarter of a century, I thought I would set the story straight about the various versions.
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