Consensus among academics points to it being based on the Acts of John, and traditionally both works were said to be written by Leucius Charinus, whom Epiphanius identifies as the companion of John.

Epiphanius mistakenly identifies it as the " Hebrew " gospel, believing it to be a truncated and modified version of the Gospel of Matthew.

12 ) Epiphanius in the Panarion wrote that, " They Christians too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone.

Epiphanius mentions only one Hebrew gospel: " They Ebionites call it the Gospel of the Hebrews for, in truth, Matthew alone in the New Covenant expounded and declared the Gospel in Hebrew using Hebrew script.

* Gospel of Eve ( a quotation from this gospel is given by Epiphanius ( Haer.

Gospel of the Ebionites is the conventional name given to the description by Epiphanius of Salamis of a gospel used by the Ebionites.

All that is known of the gospel text consists of seven brief quotations found in Chapter 30 of a heresiology written by Epiphanius known as the Panarion.

Epiphanius is believed to have come into possession of a gospel that he attributed to the Ebionites when he was bishop of Salamis.

The name is used by modern scholars as a convenient way to distinguish a gospel text that was probably used by the Ebionites from Epiphanius ' mistaken belief that it was a Hebrew version of the Gospel of Matthew.

Epiphanius mistakenly refers to the Gospel used by the Ebionites as the " Hebrew " gospel and the Gospel of Matthew, perhaps relying upon and conflating the testimony of the earlier Church Fathers.

This classification is now traditional Though Craig A. Evans ( 2005 ) suggests that " If we have little confidence in the traditional identification of the three Jewish gospels ( Nazarenes, Ebionites, and Hebrews ), then perhaps we should work with the sources we have: ( 1 ) the Jewish gospel known to Origen, ( 2 ) the Jewish gospel known to Epiphanius, and ( 3 ) the Jewish gospel known to Jerome.

Epiphanius is of the same opinion ; he states in his Panarion that Matthew alone expounded and declared the gospel in Hebrew among the New Testament writers: " For in truth, Matthew alone of the New Testament writers expounded and declared the Gospel in Hebrew using Hebrew script.

Later, that 4th-century collector of heresies, Epiphanius of Salamis, asserts that the Sabellians made use of this gospel ; though it is unlikely that he had any firsthand information about Sabellius, who taught in Rome in the mid-2nd century, his connection of the gospel with Sabellius would confirm a date early in the 2nd century, whereas the euphemism, the Word logos, as an appellation of the Saviour, which appears in the gospel, betokens the influence of the Gospel of John, thus suggesting a date ca 120 – 150.

In his biography of St. Epiphanius, bishop of Pavia, Ennodius states Glycerius made " many measures for the public good ", but mentions only that he pardoned " the injury done to his mother by certain of his subjects at the petition of bishop Epiphanius.

Until the discovery of the Dead Sea Scrolls ( DSS ), the only surviving manuscripts of Jubilees were four complete Ge ' ez texts dating to the 15th and 16th centuries, and several quotations by the Church fathers such as Epiphanius, Justin Martyr, Origen, Diodorus of Tarsus, Isidore of Alexandria, Isidore of Seville, Eutychius of Alexandria, John Malalas, George Syncellus, and George Kedrenos.

Although the Assumption ( Latin: assūmptiō, " taken up ") was only relatively recently defined as infallible dogma by the Catholic Church, and in spite of a statement by Saint Epiphanius of Salamis in 377 that no one knew whether Mary had died or not, apocryphal accounts of the assumption of Mary into heaven have circulated since at least the 4th century.

" When he realized he was being used as a tool by Theophilus against Saint John Chrysostom, who had given refuge to the monks persecuted by Theophilus and who were appealing to the emperor, Epiphanius started back to Salamis, only to die on the way home in 403.

While Epiphanius often let his zeal come before facts-he admits on one occasion that he writes against the Origenists based only on hearsay ( Panarion, Epiphanius 71 )-the Panarion is a valuable source of information on the Christian church of the fourth century.

He is clearly quoting a writer who was at Rome in the time of Anicetus and made a list of popes A list which has some curious agreements with Epiphanius in that it extends only to Anicetus, is found in the poem of Pseudo-Tertullian against Marcion ; apparently Epiphanius has mistaken Marcion for " Marcellina ".

Ptolemy is known only for this letter to a wealthy gnostic lady named Flora, a letter itself only known by its full inclusion in Epiphanius ' Panarion ; it relates the gnostic view of the Law of Moses, and the situation of the Demiurge relative to this law.

Epiphanius wrote that the Ebionites used only the Gospel of the Hebrews, which was expounded and declared Hebrew using Hebrew script.

Irenaeus wrote that they used only Matthew's Gospel ( Against Heresies, 1. 26. 2 ) and, Eusebius wrote that the Ebionites used only the Gospel of the Hebrews ( Church History, 3. 27. 4 ) Epiphanius stated that the Ebionites used a Gospel of the Hebrews which he considered was a corrupted version of Greek Matthew ( Panarion, 30 ).

The letter itself is only known by its full inclusion in Epiphanius ' Panarion, an unsympathetic context.

The Gospel survives only in brief quotations by Epiphanius in his heresiology Panarion Chapter 30. as a polemic against the Ebionites.

Klijn concluded that the Gospel harmony composed in Greek appears to be a distinctive text known only to Epiphanius.

It survives only in fragments including quotations in writings by Epiphanius, Clement of Rome and Clement of Alexandria, and the Chester Beatty Papyri 185.

The only known content from it are a few quotations by Epiphanius ( Panarion, 26 ), a church father who criticised how the Borborites used it to justify free love, by practicing coitus interruptus and eating semen as a religious act.

It is possible that Epiphanius failed to realise this and only read into the text a simple literal interpretation.

According to Epiphanius of Salamis ( c. 375 ) Sethians were in his time found only in Egypt and Palestine, although fifty years before they had been found as far away as Greater Armenia ( Panarion 39. 1. 1 2 ; 40. 1 ).

His first edition of the works of Synesius appeared in 1612, undertaken ten years earlier at the advice of Casaubon ( Synesii episcopi Cyrenensis opera, new ed., 1633 ); in 1613 and 1614 the discourses of Themistius and Julian ( new ed., 1630 ); in 1616 the Breviarium historicum Nicephori ; then, after some poetical and oratorical works, an edition of Epiphanius in two volumes ( 1622 ; new ed., 1632 ), which had been undertaken at the advice of Jacques Gretser, S. J., and was originally intended only as a revised translation of Janus Cornarius.

Epiphanius of Salamis records that this group had amended their Gospel of Matthew, known today as the Gospel of the Ebionites, to change where John eats " locusts " to read " honey cakes " or " manna ".

Some authors, such as Irenaeus, Epiphanius, and Jerome identify specifically Matthew as the author of the Gospel of the Hebrews.

Craig A. Evans ( 2005 ) considers that it is probably more safe to divide the material into Origen's Gospel, Jerome's Gospel, Epiphanius ' Gospel, etc.

Even Epiphanius, in criticizing the Gospel of the Ebionites recognises the tradition that Matthew wrote a Gospel in Hebrew.

Epiphanius argues that Cerinthus could not have written the Gospel of John because whereas Cerinthus denied the deity of Christ, the Gospel taught Christ ’ s Godhead.

Epiphanius contemplates that they may not reject Christ ’ s deity outright, but instead just the “ Logos form from which the doctrine is presented in the Gospel .” He therefore is not so much concerned with their Christology as much as he is concerned with their biblical criticism.

Nevertheless Epiphanius is harsh in his condemnation of them and asserts that the bottom line for the Alogi is that they deny the Gospel of John and consequently the Word-Flesh Logos doctrine.

* Gospel of the Ebionites-7 quotes cited, all by Epiphanius

Ferdinand Christian Baur, the founder of the " Tübingen School " of New Testament criticism, rested his ideas about the New Testament on the Clementines, and his ideas about the Clementines on St. Epiphanius, who found the writings used by an Ebionite sect in the 4th century.

Tertullian, along with Epiphanius of Salamis, also charged that Marcion set aside the gospels of Matthew, Mark and John, and used Luke alone.

The chief authorities used were: Sextus Julius Africanus ; the consular Fasti ; the Chronicle and Church History of Eusebius ; John Malalas ; the Acta Martyrum ; the treatise of Epiphanius, bishop of Constantia ( the old Salamis ) in Cyprus ( fl.

It is most probably distinct from the Αποκαλυψις Αβρααμ used by the gnostic Sethites according Epiphanius, while this book was possibly known to the author of the Clementine Recognitions i. 32-33, a text that narrates legends known in the 2nd century AD.

According to Epiphanius of Salamis, Sabellius used the sun ’ s characteristics as an analogy of God ’ s nature.

In c. 376, Epiphanius wrote there was " no doubt " that a sect in Palestine still used the original Hebrew text " just as it was originally written.