Epiphanius states that Luke was one of the Seventy ( Panarion 51. 11 ), and John Chrysostom indicates at one point that the " brother " Paul mentions in 2 Corinthians 8: 18 is either Luke or Barnabas.

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.

Epiphanius however, pointed out that although the Bible mentions John leaving for Asia, it makes not mention of Mary going with him.

In a third passage ( 91 f .), enumerating the Archons said to have their seat in each heaven, Epiphanius mentions as the inhabitants of the eighth or highest heaven " her who is called Barbēlō ", and the self-gendered Father and Lord of all things, and the virgin-born ( αὐτολόχευτον ) Christ ( evidently as her son, for according to Irenaeus her first progeny, " the Light ", was called Christ ); and similarly he tells how the ascent of souls through the different heavens terminated in the upper region, " where Barbēro or Barbēlō is, the Mother of the Living " ().

Epiphanius ( about 375 ) mentions the Prosopite, Athribite, Saite, and " Alexandriopolite " ( read Andropolite ) nomes or cantons, and also Alexandria itself, as the places in which it still throve in his time, and which he accordingly inferred to have been visited by Basilides.

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.

Epiphanius identifies the gospel only as " in the Gospel used by them, called ' according to Matthew '" and " they call it ' the Hebrew '".

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 refers to an Acta Pilati similar to this, as early as 376 AD, but there are indications that the current Greek text, the earliest extant form, is a revision of an earlier one.

" In all, Epiphanius describes fifty animals, usually one per sect.

Aside from the polemics by which he is known, Epiphanius wrote a work of biblical antiquarianism, called, for one of its sections, On Measures and Weights ( περί μέτρων καί στάθμων ).

According to Epiphanius of Salamis, also of the 4th century, Nicholas, one of the Seven Deacons of, noticed others being admired for their celibacy.

-Heresy of Theodotus ; and Epiphanius Heresies 30 ) Others claim the name Ebionite means " poor one " and is derived from Matthew 5: 3, for they rejected material wealth.

On the Origin of the World refers the reader to an Account of Oraia and the First Book of Noraia, one of which may be the same as the Book of Noria mentioned by Epiphanius.

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

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

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.

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.

In his work Redating Matthew, Mark and Luke Wenham wrote regarding the book of Matthew the following: " The fathers are almost unanimous in asserting that Matthew the tax-collector was the author, writing first, for Hebrews in the Hebrew language: Papias ( c. 60-130 ), Irenaeus ( c. 130-200 ), Pantaenus ( died c. 190 ), Origen ( c. 185-254 ), Eusebius ( c. 260-340 ), Epiphanius of Salamis ( c. 315-403 ), Cyril of Jerusalem ( c. 315-86 ) and others write in this vein.

Papias, Irenaeus, Origen, Eusebius, Epiphanius and Jerome all agree that the original Matthew was written in Hebrew.

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.

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.

* 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.

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.

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.