The subscriptions of many MSS. and versions bear the same testimony. Several important Greek codices of St. Matthew close with the statement that he wrote in Hebrew; the Syriac and Arabic versions do the same. The subscription of the Peschito version is, “Finished is the holy Gospel of the preaching of Matthew, which he preached in Hebrew in the land of Palestine.” That of the Arabic version reads as follows: “Here ends the copy of the Gospel of the apostle Matthew. He wrote it in the land of Palestine, by the inspiration of the Holy Spirit, in the Hebrew language, eight years after the bodily ascension of Jesus the Messiah into heaven, and in the first year of the Roman Emperor, Claudius Caesar.” The title of Gospel of the Hebrews was only given to the version known to Jerome and Epiphanius, because it was in use among the Hebrews. But amongst the Nazarenes it was called “The Gospel of the Apostles,”(150) or “The Gospel of the Twelve.”(151) St. Jerome expressly says that “the Gospel used by the Nazarenes is also called the Gospel of the Apostles.”(152) That the same Gospel should bear two names, one according to its reputed authors, the other according to the community which used it, is not surprising. Justin Martyr probably alludes to it under a slightly different name, “The Recollections of the Apostles.”(153) He says that these Recollections were a Gospel.(154) He adopted the word used by Xenophon for his recollections of Socrates. What the Memorabilia of Xenophon were concerning the martyred philosopher, that the Memorabilia of the Apostles were concerning the martyred Redeemer. It is probable that this Hebrew Gospel of the Twelve was the only one with which Justin Martyr was acquainted. Justin Martyr was a native of Samaria, and his acquaintance with Christianity was probably made in the communities of Nazarenes scattered over Syria. By family he was a Greek, and was therefore by blood inclined to sympathize with the Gentile rather than the Jewish Christians. This double tendency is manifest in his writings. He judges the Ebionites, even the narrowest of their sectarian rings, with great tenderness; but he proclaims that Gentiledom had yielded better Christians than Jewdom.(155) Justin distinguishes between the Ebionites. There were those who in their own practice observed the Mosaic Law, believing in Christ as the flower and end of the Law, but without exacting the same observance of believing Gentiles; and there were those, who not only observed the Law themselves, but imposed it on their Gentile converts. His sympathies were with the former, whom he regards as the true followers of the apostles, and not with the latter. Justin’s conversion took place circ. A.D. 133. He is a valuable testimony to the divisions among the Nazarenes or Ebionites in the second century, just when Gnostic views were infiltrating among the extreme Judaizing section.