It is also the consensus position that the evangelist was not the apostle Matthew. 3.39, Papias states: "Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could." In Adv. 3.1.1, Irenaeus says: "Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church." We know that Irenaeus had read Papias, and it is most likely that Irenaeus was guided by the statement he found there. 7): This means, however, that we can no longer accept the traditional view of Matthew's authorship. First, the tradition maintains that Matthew authored an Aramaic writing, while the standpoint I have adopted does not allow us to regard our Greek text as a translation of an Aramaic original.
Such an idea is based on the second century statements of Papias and Irenaeus. That statement in Papias itself is considered to be unfounded because the Gospel of Matthew was written in Greek and relied largely upon Mark, not the author's first-hand experience. Second, it is extremely doubtful that an eyewitness like the apostle Matthew would have made such extensive use of material as a comparison of the two Gospels indicates.
According to The New York Times, the most consistent data on infidelity comes from the University of Chicago's General Social Survey (GSS).
What Matthew has done, in fact, is to produce a second and enlarged edition of Mark.
Moreover, the changes which he makes in Mark's way of telling the story are not those corrections which an eyewitness might make in the account of one who was not an eyewitness.
In that play, Clytemnestra compares the dead Cassandra to a swan who has "sung her last final lament".
Plato's Phaedo (84d) records Socrates saying that, although swans sing in early life, they do not do so as beautifully as before they die.
Furthermore, Aristotle noted in his History of Animals (615b) that swans "are musical, and sing chiefly at the approach of death".
By the third century BC the belief had become a proverb.
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Depending on the context, men and women can experience social consequences if their act of infidelity becomes public.
The form and extent of these consequences are often dependent on the gender of the unfaithful person.
In marital relationships, exclusivity expectations are commonly assumed although they are not always met.