PATRISTIC EVIDENCE

FOR
JEWISH-CHRISTIAN SECTS
 SUPPLEMENTS TO
NOVUM TESTAMENTUM
EDITORIAL BOARD

W . C . VAN UNNIK, PRESIDENT

P. BRATSIOTIS - K . W . CLARK - H . CLAVIER - J. W . DOEVE - J. DORESSE
C . W . DUGMORE - J. DUPONT - A . GEYSER - W . GROSSOUW
A . F. J. KLUN - PH. H . MENOUD - Bo REICKE - K . H . RENGSTORFF
E . STAUFFER

VOLUME XXXVI

LEIDEN

E. J. BRILL
1973
 PATRISTIC EVIDENCE
FOR
JEWISH-CHRISTIAN SECTS

BY

A. F. J. KLIJN AND G. J. REININK

LEIDEN

E. J. BRILL
1973
 ISBN 90 04 03763 2
Copyright 1973 by E. /. Brill, Leiden, Netherlands
All rights reserved. No part of this book may be reproduced or
translated in any form, by print, photoprint, microfilm, microfiche
or any other means without written permission from the publisher
PRINTED IN BELGIUM
 CONTENTS

I X
Introduction

PAKT ONE

Cerinthians 3
Ebionites 19
Nazoraeans 44
Symmachians 52
Elkesaites 54
Conclusions 67
Appendix I 74
Appendix II 78
Index of Modern Authors 80
Index of Names 81
Index of Subjects 84
Index of Passages in the Old and New Testament and the Early
Christian Literature 85

PART TWO

List of Editions 95
Testimonies 101
Epistula Apostolorum 102
Irenaeus 102
Tertullian 106
Clement of Alexandria 110
Hippolytus 110
Pseudo-Tertullian 122
Origen 124
Pseudo-Tertullian 134
Methodius 134
Victorinus Poetovionensis 136
Eusebius 136
VI CONTENTS

Alexander of Alexandria 150

Hilary of Poitiers 152
Optatus of Milevis 154
Epiphanius 154
Ambrosiaster 196
Gregory of Nazianzus 198
Ambrose 198
Didymus the Blind 198
Jerome 198
Constitutiones Apostolorum 228
Pacianus Barcelonensis 230
Filaster 230
Marius Victorinus 232
Pseudo-Ignatius 234
Monarchian Prologues 234
Pseudo-Hieronymus 234
Augustine 236
Rufinus 240
Cassianus 240
Praedestinatus 242
Marius Mercator 244
Theodoret of Cyr 246
Pseudo-Hegemonius 250
Hilarius Arelatensis 252
Eugyppus Abbas Africanus 252
Gennadius Massiliensis 252
Kolner-Codex 254
Primasius 256
Cassiodorus 256
Timothy Presbyter of Constantinople 256
Isidorus of Seville 260
Chronicon Paschale 262
Georgius Monachus 262
John Damascene 264
 CONTENTS VII

Theodore bar-Khonai 266

Paschasius Radbertus 268
The Fihrist of al-Nadim 271
The Nestorian History 271
Dionysius bar-Salibi 272
Honorius Augustodunensis 272
Pseudo-Augustine 274
Paulus 274
Alexander Minorita 276
Nicephorus Callistus 276

Index of Names 282

Index of Subjects 301
 INTRODUCTION

We have compiled this collection of passages from early Christian

literature regarding Jewish-Christian sects in the hope that scholars
interested in the origin and development of Jewish Christianity in
the first centuries of our era may find it useful in their studies.
1
Many books have recently been written on this subject. The authors
of these works deal with the definition, origin, significance and develop­
ment of Jewish Christianity. This is necessary because Jewish Chris­
tianity is to be considered not only as one of the early Christian heresies
but also as in itself a form of early Christianity.
Nevertheless, early Christian authors speak of Jewish Christianity
merely as a heretical movement, although some representatives of
these heresies were already supposed to have been present in the
Apostolic Church. They divide Jewish Christianity into five different
groups, each with its own characteristics: the Cerinthians, Ebionites,
Nazoraeans, Symmachians and Elkesaites. It was sometimes admitted
that Christians like Theodotos and Paul of Samosata, who were accused
of rejecting the Virgin Birth, expressed Jewish-Christian ideas, but
they were never reckoned to be Jewish Christians in the strict sense
of the word.
Within the limits of this study it is impossible for us to
draw a general outline of Jewish Christianity. This would only be
possible after an investigation of those writings which show the in­
fluence of Jewish Christianity, or were written by Jewish Christians
themselves. The authors, however, assume that even this limited
study will be an important contribution towards further research.
It has often happened, in writings on this subject, that passages

1
See H.-J. Schoeps, Theologie und Geschichte des Judenchristentums, Tubingen 1 9 4 9 ;
J. Munck, Paulus und die Heilsgeschichte, Kobenhavn 1 9 5 4 ; J. Dantelou, Th^ologie
du Judio-Christianisme, DcsclSe 1 9 5 8 ; G. Strecker, Das Judenchristentum der Pseudo-
Iclementinen, Berlin 1 9 5 8 ; J. Munck, Jewish Christianity in Post-Apostolic Times, in:
New Testament Studies 6 1960, p. 1 0 3 - 1 6 6 ; Aspects du Judeo-Christianisme. Colloquo
de Strassbourg 23-25 Avril 1964, Paris 1 9 6 5 ; B . Bagatti, Ufiglise de la Circoncision,
Jerusalem 1965, S. Pines, The Jewish Christians of the Early Centuries of Christianity
according to a new Source, Jerusalem 1 9 6 6 ; R . N . Longenecker, The Christology of Early
Jewish Christianity, in: Stud, in Bibl. Theology, sec. Series 17, London 1970.
X INTRODUCTION

taken from early Christian authors have been quoted without a careful
examination of their mutual dependency and historical veracity.
For this reason an examination of the connection between the various
testimonies was undoubtedly necessary.
This study of testimonies provides the opportunity of forming some
conclusions about the history of Jewish Christianity which, although
necessarily provisional, may be of use to those engaged in the study
of this subject.
The first part of this book offers a critical evaluation of the testimon­
ies. The second part gives these testimonies in their original language
and in an English translation.
The authors wish to thank Professor Dr. G. Strecker of Gottingen for
reading the manuscript and offering valuable advice.
We gladly acknowledge the financial support during the course of
our studies given by the Theological Institute of the State University
of Groningen.
Words of appreciation are due to Miss Atie Bruins who typed the
manuscript and Mr. R. M. Witteveen who compiled the indices.
PART ONE
 CERINTHIANS

Irenaeus

In adv. Haer. I 26 Irenaeus writes that Cerinthus taught in Asia

Minor and proclaimed that the world was created not by the "supreme
God" but by a Power separated from the First Principle. Jesus was
the son of Joseph and Mary but surpassed all men injustitia, prudentia
and sapientia. Christ descended upon Jesus in the form of a dove,
after his baptism. He preached the "unknown God". Before his
passion and death Christ left Jesus. Jesus rose from the dead.
Irenaeus numbers Cerinthus among those heretics who said that
the world was not created by God, but by angels or a Demiurge.
1 2
To this extent he agreed with the Valentinians, Menander, Saturn-
3 4 5 6
inus, Basilides, Carpocrates, Marcion and those heretics called
7
Gnostics.
In Irenaeus' description of the Valentinians we find that they believ­
8
ed that the "Saviour" descended upon Christ in the form of a dove
and that Carpocrates agreed with Cerinthus in asserting that Jesus
9
excelled all men.
Irenaeus remarks that John wrote specifically against Cerinthus
10
and other heretics who denied that God created the world. Those who
distinguish between Jesus and Christ, to which group Cerinthus un­
doubtedly belonged, quoted the Gospel of Mark, but they too were
11
refuted by the Gospel of John.

1
152.
2
I 23 5.
3
I 2 4 1.
4
I 24 4.
5
I 2 5 1.
• I I I 11 2 .
7
I I I 11 2 .
8
I 7 2 and I I I 11 3 .
9
I 2 5 1.
1 0
I I I 11 1. A . Hilgenfcld, Die Ketzergeschichte des Urchristentums, Leipzig 1884,
p. 4 1 2 , supposed that Irenaeus wrote particularly about the Cerinthians in this passage.
This is an error since the passage deals specifically with the Nicolaites.
1 1
I I I 1 1 7 , cf. G. Bardy, Ctrinthus, in: Revue Bibl. 3 0 1921, p. 344-373, p. 3 5 0 , n. 1.:
"II m e parait difficile d'attribuer uno valeur historique a cette information".
4 CERINTHIANS

We cannot say that Cerinthus' doctrine as described by Irenaeus

differs from that of the well known Gnostics. We may suggest that
he did not know anything more about Cerinthus than the tradition,
traced to Polycarp of Smyrna, according to which John the Apostle
met Cerinthus in the bath-house at Ephesus and there pointed him
out as the "enemy of the truth" (III 3 4). Since John was considered
to be the chief opponent of Gnosticism in Asia Minor it is obvious
that anyone whom he described as an "enemy of the truth" was thereby
denounced as a notorious Gnostic.

Hippolytus

The passages about Cerinthus in Refut. VII 33 and X 21 show a

dependency on Irenaeus. The few deviations are of minor importance.
Hippolytus does not say that Cerinthus preached in Asia Minor.
According to him Cerinthus was instructed in the doctrine of the Egypt­
ians (VII 7 1). It is possible that Hippolytus derived this notion from
the fact that Basilides and Valentinus, who had close affinities with
1
Cerinthus, are also supposed to have come from Egypt. In X 21
Hippolytus does not say that Jesus rose from the dead. Finally, he
says that the world was created by an angel, differing in this matter
from Irenaeus who speaks about a "Power". We presume that these
deviations may be explained by his attempt to bring Cerinthus'
ideas into closer agreement with those of the Gnostics.
This means that Hippolytus used no other source than Irenaeus,
but this assertion applies only to his Refutation. Dionysius bar-Salibi
stated that, according to Hippolytus, a man called Caius appeared
saying that the Gospel and the Apocalypse of John had been written
by Cerinthus. He added that Hippolytus demonstrated that this was
not true, since the doctrine of Cerinthus differed from that contained
in the Johannine Books. According to Dionysius, who seems to quote
Hippolytus, Cerinthus taught circumcision; Cerinthus said in his letters
that the Apostle Paul and his disciples were deceitful; he asserted
that the world was created by angels and that the Lord was not born

1
Cf. V I I 27 13 and V I 21 3 . See C. Schmidt - 1 . Wajnberg, Gesprache Jesu mil seinen
Jiingern nach der Auferstehung, in: Texte und Unters., X L I I I , Leipzig 1919, p. 408:
"Diese Notiz atmet ganz den Geist des Hippolyt, der in seiner Schrift den Nachweis
fubren will, dass die Haupter der gnostischen Haresie ihre Lehren der hellenistischen
Philosophic entnommen haben. Dabei spielt auch die Weisheit der Agypter eine grosse
Rolle. See also Bardy, o . c , p. 3 5 1 .
 CERINTHIANS 5

of a virgin. Finally Cerinthus should have given instructions about

1
"carnal food and drink".
From a late source we know that Hippolytus actually wrote a
2
book "against Caius". This man Caius lived in Rome during the time
of bishop Zephyrinus. It was then that Caius distributed a Dialogue
in which he opposed the Montanist Proclus. This work was known
3
to Eusebius. Apparently it is from this work written by Caius that
Eusebius is quoting when he says: "But Cerinthus also, by means of
revelations, said to be written by a great apostle, brings before us
miraculous things in a deceitful way, saying they were revealed to
him by angels. And he says that after the resurrection the kingdom
of Christ will be set up on earth, and that in Jerusalem the body will
again serve as the instrument of desires and pleasures. And since he is
an enemy of the divine Scriptures and sets out to deceive, he says
4
that there will be a marriage feast lasting a thousand years".
This passage does not explicitly state that Caius ascribed the Apo­
calypse of John to Cerinthus. He only speaks of apocalypses that were
written by "a great Apostle". But his references to the contents of this
work make it almost certain that he is referring to the canonical Apo­
5
calypse. This means that Hippolytus really knew that Caius supposed the
Apocalypse to have been written by Cerinthus. We can explain this
as an attempt made by the orthodox Caius to rob the Montanists,
and particularly the Montanist Proclus, of any opportunity of adducing
arguments in support of their ideas.
However, we do not think that it was really Cerinthus' ideas that
caused him to be considered a Millenarian. The real reason was that
Cerinthus was traditionally believed to be the main agitator in Asia
Minor, and therefore any deviation from orthodox doctrine in that
region, even Millenarianism, could be ascribed to him. In addition to
this, it was known that Irenaeus had said that John called Cerinthus an
"enemy of the truth". This outburst could have been interpreted in the
sense that John complained that Cerinthus' writings had appeared

1
Dionysius Bar-Salibi, in Apoccdysim, Actus el Epistulas Catholicas, interpret, est
I . Sedlacek, in: Corp. Script. Christ. Orient. Ser. s e c , Tomus CI, R o m a e 1910, p. 1-2.
3
According to Ebedjesu, see J. Quasten, Palrology I I , Utrecht-Antwerp 1953, p . 197.
3
Eusebius, hist. eccl. I I 2 5 6 and V I 2 0 3 , cf. Jerome, de vir. ill. L I X .
« I I I 28 2 .
5
Cf. Bardy, ox., p. 356, n. 3: "Mais il est encore possible, que, dans le passage rapporte"
par Eusebe, Caius parle simplement dans son hypothese que PApocalypse est Tceuvre
de Cennthe".
6 CERINTHIANS

under his name. This supposition might be corroborated by Caius who,

paraphrasing Irenaeus' remark, spoke of Cerinthus as the "enemy of
the divine Scriptures".
We may conclude that Dionysius can be trusted when he says that
Caius ascribed the Johannine Books to Cerinthus. It is also conceivable
that Hippolytus pointed out that Cerinthus differed in his opinions
from John and therefore could not have been the author of the Apo­
calypse. However, we cannot agree that Hippolytus rendered the ideas
of Cerinthus in the same way as we find them expressed by Dionysius,
for these differ too much from the account in his Refutation, for which
he appears to be dependent on Irenaeus, In particular, it is impossible
to explain why Hippolytus accused Cerinthus of having taught cir­
cumcision and having rejected Paul. These are ideas concerning Cerin­
thus which cannot be found earlier than in Epiphanius. It is especially
strange to read that Cerinthus "taught about carnal food and drink".
This is supposed to be a typically Millenarian notion. Hippolytus must
have been trying to show that Cerinthus could not have been the
author of the Apocalypse because of his different ideas. In this context
we cannot expect him to point out that Cerinthus was a Millenarian!
For this reason we suppose that Dionysius is writing about Cerinthus'
doctrine in his own words. It is impossible to say whether he really
knew exactly what Hippolytus said about Cerinthus. If he did, he
obviously corrected it, in line with later views about him.
For this reason we shall deal with Dionysius' observations on the
ideas of Cerinthus when we come to speak of Dionysius bar-Salibi.

Pseudo-Tertullian

Ps.-Tertullian, adv. omn. haer. 3, speaks of Cerinthus after dealing

with Carpocrates. In this he agrees with Irenaeus and Hippolytus.
He writes that Cerinthus taught a doctrine similar to that of Carpo­
crates. The world was created by angels and Jesus was the son of
Joseph. These are exactly the same notions we find in Irenaeus when
1
he speaks of Carpocrates.
Ps.-Tertullian differs from earlier informants in saying that, accord­
ing to Cerinthus the Law was given by angels. In this assertion Cerin­
2
thus is in agreement with Basilides and Saturninus. We point out

1
I 2 5 1.
2
I 2 4 2 and I 2 4 4 .
 CERINTHIANS 7

that Ps.-Tertullian does not identify the angels responsible for the
Law with the angels who created the world.
We do not believe that Ps.-Tertullian, or the source he used, possessed
any more information about Cerinthus than his predecessors had had.
He merely ascribed some ideas to Cerinthus which were supposedly
held by Gnostics, mentioned by Irenaeus. We presume that Ps.-Ter­
tullian gathered his information from different sources, which would
explain, in particular, the fact that he does not mention any connection
between the God of the Jews, who he says is an angel, and (one of) the
angels who created the world.
It is unnecessary to add that his mentioning the God of the Jews
does not mean that Ps.-Tertullian is trying to prove that Cerinthus
had Jewish sympathies or even that he can be called a Jewish Christian.
On the contrary, it is quite obvious that Pseudo-Tertullian, even more
than Irenaeus, describes Cerinthus as a Gnostic, ascribing to him
Gnostic notions derived from Irenaeus' description of well known
Gnostic leaders.

Eusebius

The passage in Eusebius (hist. eccl. I l l 28) can be divided into four
parts: an introduction, a quotation from Caius, a passage about Diony­
sius and another passage from Irenaeus.
After having dealt with the Ebionites whom he places in Apostolic
times (III 27 1), he observes that it was about this time that Cerinthus
appeared. He was called the leader of a sect. We do not think that Euse­
bius wishes to establish anything more than a chronological link
between the two groups. His point is that both heresies arose in a very
early period of the Church.
The passage about Caius has been noted in connection with Hippo­
lytus. Eusebius says that, according to Cerinthus, Caius supposed
apocalypses to have been written by "a great apostle".
The second part deals with Dionysius, a contemporary of Eusebius.
He said that Cerinthus, according to ancient traditions, looked forward
to an earthly kingdom. This does not mean that Dionysius was referring
to an unknown tradition according to which Cerinthus was a Millenar­
ian. Elsewhere Eusebius states that Dionysius joined issue with a
1
Millenarian called Nepos. In his refutation he refers to some of his
predecessors who rejected both the Gospel of John and the Apocalypse,

i v n 24 1.
8 CERINTHIANS

1
for which writings they held Cerinthus responsible. In this passage
the name of Caius is not mentioned but we may accept that Dionysius
remembered his anti-Montanist predecessor Caius who had said that
2
Cerinthus was responsible for the Apocalypse. This means that all
the information about Cerinthus being a Millenarian can be traced
to one source: Caius. This tradition seems to have been persistent if
3
we remember that Hippolytus obviously tried to stifle this rumour.
Finally, we find the well-known story, found in Irenaeus, about the
encounter between John and Cerinthus in Ephesus (see also IV 14 6).
This means that Eusebius depended on Caius, Dionysius and Irenaeus
for his information about Cerinthus, who became known more and
4
more widely as a Millenarian, especially because of the passage in
Eusebius.

EpipJianius

Epiphanius was the first to mention the name Cerinthian. Before

him only the name Cerinthus is met with, although Eusebius, following
5
Dionysius, mentions Cerinthus as being the leader of a sect.
At first Epiphanius appears to be dependent for his information
on Ps.-Tertullian. Like him he asserts that Cerinthus is in agreement
with Carpocrates in saying that Christ is the son of Joseph and Mary
and that the world was created by angels.
Epiphanius, however continues saying that Cerinthus partially held
to Judaism, since Cerinthus said that the Law and the prophets have
been given by angels and that the one who gave the Law is one of the
angels who made the world (28 1 3).

1
V I I 25 2-3.
2
Harnack, Gesch. der aUchristl. LiteraJtur I 2, p . 601: "aus Euseb. h.e. I l l , 28, 4,
V I I , 25, 1 sq. darf man vielleicht schliessen, dass Dionysius von Alex, den Dialog des
Cajus gekannt hat". See also C. L . Feltoe, St. Dionysius of Alexandria, London - N e w Y o r k
1918, p . 84.
8
According to Dionysius bar-Salibi, see p . 5.
4
See also Gennadius Massiliensis, de eccl. dogm. X X V ( L V ) and Nicephorus Callistus,
hist. eccl. I l l 14 and V I , who depend on Eusebius. The same applies to Chronicon Ps.-
Dionysianum vulgo Dictum I , interpr. J.-B. Chabot, in: C.S.G.O. 121, Lovanii 1949,
and 91, Louvain 1953. Victorinus Poetovionensis, comm. in Apoc. X X I 3, seems to be
the earliest writer dependent on Caius, but since we are dealing with the versio Hieronymi
the passage m a y show Jerome's words.
» m 281.
 CERINTHIANS 9

Although Epiphanius undoubtedly depends on Ps.-Tertullian, he

introduces some alterations in his observations. Unlike Ps.-Tertullian,
who only speaks of the Law, Epiphanius states that both the Law
and the Prophets were given by angels. Next he identifies one of the
angels who gave the Law with the creator of the world, in place of
speaking about two different groups of angels.
This passage is meant to say that Cerinthus, according to Epiphanius,
favoured Judaism. We notice, however that the way in which Epiphan­
ius corrected Ps.-Tertullian resulted, according to Irenaeus, in Basilides'
1
doctrine which is only meant to be anti-Judaic I It is, however, not
only from the rewritten tradition of Ps.-Tertullian that Epiphanius
drew the conclusion that Cerinthus lived according to the Law. Before
he deals with that part of Cerinthus' teaching, he first quotes some
remarks from Irenaeus (28 1 4-7). He follows Irenaeus in saying that
Cerinthus lived in Asia and that the origin of his heresy is to be found
in that region. According to Cerinthus, the supreme Power did not
create the world, and Christ descended upon Jesus in the form of a dove.
The identification of this dove with the Holy Spirit is a conclusion
drawn by Epiphanius from the New Testament (Mark 1,10 and parallel
passages).
Cerinthus' Jewish tenets are, however, illustrated by three examples
taken from the New Testament. Epiphanius writes that Cerinthus
caused confusion in the Church of Antioch by saying that Gentile
Christians should be circumcised (28 2 3, cf. Acts 14, 24). In this he
differed from Peter, who did not circumcise Cornelius (28 2 4, cf.
Acts 11,2). He says he set the Jews against Paul when he appeared
in Jerusalem (28 4 1, cf. Acts 21, 28).
Epiphanius was quite justified in wondering how anyone who
accepted the idea that the Law had been given by angels could live
according to the Law (28 2 1). He solved this difficulty by suggesting
that Cerinthus propagated his ideas about the Law before he proclaimed
2
his own doctrine in Asia (28 2 6). But how can we explain why Ephi-
phanius felt himself obliged to describe Cerinthus primarily as a

1
I 2 4 4-5, although Basilides identified the leader of the angels who created the world
with the God of the Jews.
2
Cf. Schmidt-Wajnberg, o.c, p. 4 1 1 : "Danach hatte sich der Galilaer und Judaist
Kerinth infolge seiner t)bersiedelung nach Kleinasien in einen doketischen Gnostiker
verwandelt
10 CERINTHIANS

Judaist and an opponent of Paul, who later on developped into a gnostic

with his own doctrine in Asia ?
If we bear in mind that Epiphanius took his testimonies from the
New Testament we may be sure that he did not know any details about
Cerinthus' early preaching. He obviously knew little more than
rumours about disagreements between Cerinthus and Paul. It is possible
that all this may be explained by a tradition found in the Epistola
Apostolorum written in the beginning of the second century. In this
letter we find a warning against the "pseudo-apostles", Simon and
1
Cerinthus, who, it is said, will "go out into the world". Apparently
it was on the basis of this tradition that Epiphanius spoke about Cerin­
thus as a "pseudo-apostle" (28 4 1). It was only a small step from this
to identifying this pseudo-apostle with the pseudo-apostles we find
in II Cor. 11, 13, described as Paul's opponents in Corinth (28 4 6).
Basing this theory on two different traditions, Epiphanius suggested
that Cerinthus began his preaching as a Judaist and at a later date
developed his doctrine in Asia Minor (cf. 28 1 4, 28 2 6 and 28 8 2).
After these more general observations we shall now consider the
general content of Cerinthus' preaching. In 28 5 1 Epiphanius writes
that the Cerinthians used the Gospel of Matthew in part, and including
the genealogy. This seems remarkably detailed information which
requires further investigation.
Epiphanius speaks several times about the Gospel of the Cerinthians.
In 30 3 7 he writes that the Ebionites used the Gospel of Matthew,
and he adds that the Cerinthians used the same Gospel. But, according
to Epiphanius, the Ebionites gave their Gospel the name of "Gospel
according to the Hebrews". In 30 14 2 he writes that Cerinthus and
Carpocrates used the same Gospel as the Ebionites. Moreover he tells
his readers that the Cerinthians kept the genealogy because it proved
that Jesus was the son of Joseph and Mary. The Ebionites, however,
2
omitted it for the same reason.
Epiphanius evidently wishes to make it clear that the Cerinthians,
the Ebionites and Carpocrates used the same Gospel, the Gospel of
Matthew. Cerinthus and Carpocrates retained the genealogy and the
Ebionites eliminated it.

1
Epist. Apost., ed. Duensing, 1. (12.) and 7. (18.).
2
Epiphanius, however, is convinced that both Cerinthians and Ebionites were refuted
by Matthew concerning their conceptions about the birth of Jesus, see 5 1 5 6.
 CERINTHIANS 11

It is easy to understand why Epiphanius made a point of this omis­

sion of the genealogy in the Gospel of the Ebionites, since he was ac­
quainted with a Gospel which he supposed to be that used by the
Ebionites and which did not contain the genealogy (30 13 1 and 6).
But the notion that this Gospel is the same as that used by Cerinthus
and Carpocrates derives from a passage in Irenaeus, who writes that
the Ebionites have the same ideas as Cerinthus and Carpocrates and
1
continues with the remark: "They use only the Gospel of Matthew".
Epiphanius supposed that Irenaeus was in this passage still speaking
about the Ebionites, Cerinthus and Carpocrates. He knew that the
Gospel which he ascribed to the Ebionites did not contain a genealogy,
and he also knew that according to Cerinthus Jesus was the son of
Joseph and Mary. Putting two and two together he concluded by
assuming that the genealogy was contained in the Gospel used by Cerin­
2
thus.
It is clear that Epiphanius believed that Cerinthus, being the
"opponent of Paul", rejected this Apostle (28 5 3).
However, some of his observations about Cerinthus are more difficult
to explain. He writes that Cerinthus believed that Christ was crucified,
but rejected belief in the resurrection (28 6 1). He taught that Christ's
resurrection would occur at the time of the general resurrection of
the dead. Epiphanius refutes this notion with the help of 1 Cor. 15.
Irenaeus wrote that, according to Cerinthus, Christ left Jesus before
3
the Passion, and Jesus rose from the dead. From this Epiphanius
may have concluded that Christ would finally return. This idea would
be all the more plausible if Epiphanius bore in mind Cerinthus' supposed
Millenarian ideas.
This explanation is not quite convincing. In the first place, Epi­
phanius does not distinguish between Christ and Jesus in his account
of Cerinthus' doctrine. He even speaks of "Christ who suffered and
was crucified" (28 6 1). Secondly, in this chapter he does not speak
about Cerinthus' Millenarian ideas. In speaking about the Alogi,
however, Epiphanius says that they accepted Cerinthus as the author
of John's Gospel, a theory which Epiphanius rejects because he
believes that the Johannine Books and the Apocalypse were written

1 126 2
2
See Zahn, Qesch. des neutestamentl. Rations I I I I , Erlangen-Leipzig 1892, p . 7 3 0 , n. 1.
8
I 2 6 1.
12 CERINTHIANS

against Cerinthus (51 3 6, cf. 51 4 1 et seqq. and Filaster, div. her. lib.
LX).
Furthermore, Epiphanius writes that Cerinthus had many followers
in Galatia. From this region is supposed to come the tradition that
some Cerinthians had themselves baptised vicariously for the dead.
Once more Cerinthus is refuted by a reference to I Cor. 15.
It is possible that Epiphanius had heard rumours about this type
of baptism in Asia Minor, but we wonder whether it really was a
practice traditionally associated with Cerinthians. It may be that
1
this baptism was common among Montanists in Asia Minor. Since
Cerinthus was supposed to be the archheretic of Asia Minor it was
2
customary to ascribe to him any abuse known to exist in that region.
Finally Epiphanius says that some people speak about Merinthians
instead of Cerinthians (28 8 1). He does not know how to explain these
two names. He supposes that Cerinthus was also known under the
name Merinthus, or that a co-worker existed with this name. He seems
to have taken this last possibility seriously because in 51 7 3 he writes
that the Gospel of Luke also was written against Cerinthus and Merin­
3
thus. In other passages too he mentions the two names separately.
We might hazard the suggestion that in some testimonies about Cerin­
4
thus the first letter of his name was spelt incorrectly.
This all goes to show that Epiphanius tries to reconcile traditions
about Cerinthus found in Pseudo-Tertullian and Irenaeus with others
about Cerinthus the heretic known in Apostolic times. His work as
a very early heretic is described with the help of extracts from the
New Testament. It is not clear how Epiphanius came to know about
Cerinthus' peculiar ideas about Christ's resurrection and baptism.
It may be that these are ideas prevalent in Asia Minor which were
ascribed to Cerinthus.

1
According to Filaster, div. Tier. lib. X L .
2
Bardy, o . c , p. 3 6 4 , suggests that Epiphanius heard about this baptism in connection
with the Marcionites in Asia Minor. See for this practice: M . Rissi, Die Taufe fiir die
Toten, in: Abhand. z. Theol. des A.u.N.T. 4 2 , Zurich 1962. Since, however, Epiphanius
continually refers to I Cor. 15 speaking about Cerinthus' ideas on the resurrection and
baptism we might suggest that it is from the contents of this chapter only that he arrived
at the notion of these so-called Cerinthian characteristics.
3
H e speaks about Cerinthus and Merinthus also in 31 2 1 and about Cerinthians
and Merinthians in Ancoratus 13,3 and Panarion 69 2 3 1.
4
See Bardy, o.c, p . 3 6 3 .
 CERINTHIANS 13

1
Anacephalaiosis

In this source the dependency on Epiphanius is evident in the obser­

vation that the name Merinthus is found alongside the name Cerinthus.
We find here both the Gnostic element (the world was created by angels)
and the Jewish element (circumcision). It is not impossible that remarks
about Cerinthus' Christology, according to which Jesus became
2
Christ "progressively", were taken from passages about the Ebionites .
We may conclude that the Anacephalaiosis attempted to describe
8
the Cerinthians as Jewish Christians.

Jerome

In adv. Luc. 23 Jerome mentions a number of heretics in this order:

Saturnilus, the Ophites, the Cainites, the Sethians, Carpocrates, Cerin­
thus and his successor Ebion. This order and the way in which Cerinthus
and Ebion are shown in relation to each other show a dependence on
Pseudo-Tertullian.
There are three other passages in which Jerome speaks about Cerin­
thus. In epist. CVII 13 he observes that Cerinthus was cursed by the
Fathers because he connected the Law with the Gospel. From the
Prefatio to Matthew we learn that Cerinthus and Ebion are considered
to be heretics denying that "Christ came in the flesh", an idea which,
according to Jerome, was refuted by John the Evangelist. In de vir. ill.
I X we once more read that John wrote against Cerinthus. He remarks
that he acted at the request of the bishops of Asia. Jerome goes on
to say that John also wrote against the doctrine of the Ebionites which
4
stated that Christ had not existed before Mary. Otherwise it appears

1
The Anacephalaiosis is considered to be a later addition to Epiphanius* work,
see Bardenhewer, Gesch. der altchr. Lit. I l l , p. 299. This was made before the year
428 since it was used b y Augustine, adv. haer.
2
See Epiphanius 3 0 18 5 and Eusebius I I I 27 2 .
8
Depending on the Anacephalaiosis are: John Damascene, de haer. 8, and Theodor
bar-Khonai. I n his second remark on Cerinthus Theodor also used Eusebius. His idea
that Cerinthus was a Jew from Corinth is interesting and might have been concluded
from Epiphanius' remarks on Cerinthus being Paul's opponent in that city.
4
The idea that John wrote against Cerinthus can already be found in Irenaeus
I I I 11 1. I n Canon Muratori it is said that John wrote his Gospel at the request of the
other disciples and bishops. Victorinus Poetovionensis, comm. in Apoc. X X I 3 combines
these two statements saying that John wrote against Valentinus, Cerinthus and Ebion
because "all bishops" forced him to draw up a testimony. Since this is found in the
14 CERINTHIANS

that Jerome was not acquainted with any specifically Cerinthian belief.
He is described, together with Ebion, as a Jewish Christian who
denied that Jesus had come in the flesh. This means that Jerome did
not know anything more about Cerinthus than that he was Ebion's
predecessor. For Jerome this was sufficient reason to describe him as
holding the Ebionite doctrine.

Filaster

Filaster agrees with Pseudo-Tertullian when he describes Cerinthus

as being closely akin to Carpocrates in their conceptions of the birth
of Jesus and the creation of the world by angels. However, since he
follows Epiphanius in the order in which he makes these observations,
we can see that he is dependent on this source. This is proved also by
the fact that he asserts that Cerinthus gave "partial" assent to the
Law. This may be compared with Epiphanius' assertion that Cerinthus
adhered to Judaism "partially". Filaster offers further proof by saying
that according to Cerinthus the Law was given by God.
Filaster suggests that there is no connection between the angels
who created the world and God who gave the Law. This is the logical
conclusion of a development which started with Pseudo-Tertullian.
He speaks about angels who created the world and other angels who
gave the Law. Epiphanius states that, according to Cerinthus, the world
was created by one of the angels who gave the Law. For this reason
he wondered why Cerinthus attached so much significance to the
Law. This difficulty was removed by Filaster stating that Cerinthus
believed it was God who gave the Law. Although this meant that the
creators of the world had no connection with the Giver of the Law,

versio Hieronymi the passage m a y be of Jerome's hand. Jerome himself writes that John
was asked b y the bishops of Asia. I t seems that the sentence about Jesus and Mary
applies to the Ebionites only, but it was supposed to be a Cerinthian doctrine also
at a later date, see Hilarius Arelatensis and Pseudo-Augustine. The tradition can also
be found in Jerome, in Matth., praef. and epist. 69 2 3 . The Monarchian Prologues
are obviously dependent on Jerome, devir. ill. I X , but they add that all this happened
after the death of Domitian and John's return from exile. From the Monarchian Pro­
logues seem to be dependent Primasius and Pseudo-Augustine. All later writers like
Rupertus Tuitiensis, Commentaria in Evangelium Sancli Johannis, ed. R . Hacke, in:
Corp. Christ., Contin. Mediaev. I X , Turnholti 1969, from the year 1115 are dependent
on Jerome, praef. in Matth. and de vir. ill. I X ,see 1 1 1 , 1 1 14, I I 2 12, I V 3 3 3 , I V 3 3 4 ,
V I 6 4 7 , V I I I 8 31-32, X 11 26b-27, X I 1 3 2 - 5 , X I 13 2 3 , X I 1 4 9, X I 15 4 , X I I 16 2 8 .
 CERINTHIANS 15

nevertheless it gave him an opportunity to explain why the Cerinthians

were supposed to obey the Law, albeit only "partially".
Filaster writes that Cerinthus taught circumcision and kept the
Sabbath. He agrees with Epiphanius in saying that, according to
Cerinthus, Christ did not rise from the dead but will be raised at the
general resurrection, and that Paul is rejected. He borrows from Epi­
phanius also the remark that Cerinthus raised the question about whe­
ther Christians should be circumcised.
Three remarks cannot be traced to Epiphanius. In the first place
he says that Cerinthus should honour Judas; in the second place he
says that Cerinthus accepts the Gospel of Matthew but rejects the other
three, together with the Acts. Finally, he says that Cerinthus blas­
phemes the holy martyrs.
1
The remarks about Judas and the martyrs express ideas known to
be held by the Gnostics. If Filaster is depending on some other source
when he speaks of Cerinthus, this must have been an earlier one dating
2
from a time when Cerinthus was still supposed to hold Gnostic beliefs.
The remarks about the Gospels and the Acts may have been made
under the influence of Epiphanius, who wrote that Cerinthus used
the Gospel of Matthew and that in the Acts one can find mention
of Cerinthus' opposition to Paul.

Pseudo-Hieronymus

Bardy demonstrated that Pseudo-Hieronymus depends on Pseudo-

Tertullian and was used as a source by Augustine in his de haer. For
this reason the work was dated in the end of the fourth or the beginning
3
of the fifth century. Pseudo-Hieronymus, indie, de haer. X , did not
influence Augustine but the author obviously used the information
given by Pseudo-Tertullian. Here it is said that Cerinthus taught

1
Schmidt- Wajnberg, o.c, p. 419, suggests that by the "holy martyrs" are meant
the apostles Peter and Paul, but this is unacceptable.
2
The veneration of Judas can be found among the Cainites, see Irenaeus I 31 1,
Pseudo-Tertullian 7, Filaster I I and Epiphanius 38 7 6. Basilides, see Irenaeus 1 2 4 4,
Origen, in Matth. X X V , comm. Ser. 38 and Marcion, see Tertullian, defuga in per8. 9, are
said to blaspheme the martyrs. The supposition about Cerinthus' blaspheming the mar­
tyrs m a y have arisen from a passage in Epiphanius 28 6 2 , where it is said that I Cor. 15,
32 was directed against Cerinthus.
3
See G. Bardy, V"Indiculus de Haeresibua" du Pseudo-J&rome, in: Rech. de Science
Religieuse 19 1929, p. 385-405.
16 CERINTHIANS

similar things as Caropcrates and that Ebion succeeded Cerinthus.

This explains the first sentence in Pseudo-Hieronymus. The idea that
it is sufficient for a follower of Jesus to be like his master or doctor
can be compared with Pseudo-Tertullian, though the last author alludes
to Matthew 10,24 and Pseudo-Hieronymus to Matthew 10,25.
Pseudo-Hieronymus cannot be explained by Pseudo-Tertullian only.
Apart from this source he also appears to depend on Filaster. From
him he concluded that Cerinthus was a Jewish-Christian. The same
author is responsible for the remark on the custom of circumcision
and the observation of the sabbath. The idea that Christ possessed
a prophetic spirit can be explained by Filaster saying that Christ
is like all prophets ( X X X V I I ) .
It is peculiar that Pseudo-Hieronymus writes that Christ will judge
the quick and the dead. We may suggest that this remark has something
to do with the idea — first mentioned by Epiphanius and taken over
by Filaster in X X X V I — that Christ did not rise from the dead but
will rise at the end of time.
From this we may conclude that Pseudo-Hieronymus gives a free
1
rendering of information given by Pseudo-Tertullian and Filaster.

Augustine
In haer. 8, the only passage in which Augustine speaks of the Cerinth­
2
ians, he appears to be dependent on Epiphanius. This is obvious
from his remark that the Cerinthians are also called Merinthians.
He also says that Cerinthus did not believe that Jesus rose from the
dead. According to Augustine, Cerinthus observed similar precepts
of the Law, besides circumcision. He agrees with Filaster that Cerinthus
kept the Sabbath, but this does not mean that he is dependent on this
author.
Augustine does not repeat the suggestion that Christ was with
Jesus only for a time. The information taken from Epiphanius is
3 4
completed with Eusebius' remarks on Cerinthus' Millenarian beliefs.

1
Bardy denied the influence of Filaster but he did not go into chapter X .
2
See B . Altaner, Augustinus und Epiphanius von Salamis. Eine quellenkritische
Studie, in: Melanges Joseph de Qhellinck, Museum Lessianum - Section historique,
N o . 13, Gembloux 1951, T o m e I : Antiquity p. 265-295.
3
See hist. eccl. Ill 28 2.
4
Dependent on Augustine are: Isidorus of Seville, de haer. lib. I X , etym. lib. V T I I V I
8 and Quaesl. in Vet. Test, in Lev. XI 7, Honorius Augustodunensis, de haer. lib. XXIII,
and Paulus, de haer. lib. I V .
 CERINTHIANS 17

Praedestinatus

Like Augustine, the author of Praedestinatus calls the doctrine of

the Cerinthians the eighth heresy, but he differs from Augustine in
saying that the Cerinthians took the Law "literally". Nothing is said
about Cerinthus' Millenarian ideas. He asserts that Paul wrote against
the Cerinthians in his Letter to the Galatians. He may have drawn
this conclusion from Epiphanius' reference to Cerinthus agitating
1
in Galatia, but it may also be that he was influenced by Epiphanius'
remark about Cerinthus' observance of the Jewish Law.

Theodoret

Theodoret writes about the Ebionites, Nazoraeans and Cerinthians

in this order, thus deviating from other lists in which Cerinthus usually
precedes Ebion. In this, however, he shows the influence of Eusebius.
The beginning of the passage about Cerinthus is also taken from Euse­
bius. Next comes a passage partially borrowed from Irenaeus in which
he says that Cerinthus preached in Asia, and then another passage
partly borrowed from Hippolytus concerning his Egyptian background.
From Eusebius comes the information that Cerinthus called his follow­
ers after his own name. Theodoret once more shows his dependence
on Irenaeus and Hippolytus when he speaks of Cerinthus' ideas about
the Creation, and on Irenaeus alone when he deals with Cerinthus'
Christology. Theodoret writes that his Christology is about the same
2
as that of the Hebrews. This may be a conclusion drawn from Hippo­
lytus' statement that Ebion's Christology is the same as that of Cerin­
thus (and Carpocrates). Like Hippolytus, Theodoret had nothing to
3
say about the resurrection of Jesus.
He proceeds to deal with Cerinthus' Millenarian ideas, and in this
he is in agreement with Eusebius. Theodoret himself is responsible
for the remark that Cerinthus taught "about certain horrors", but
this is a reference to Cerinthus' supposed Millenarian ideas.
Finally, in words borrowed from Irenaeus, he speaks about the
meeting between John the apostle and Cerinthus in the bathhouse
at Ephesus.

1
W i t h regard to the Elkesaites Praedestinatus writes that he depends on Epiphanius.
2
This means that Jesus is the son of Joseph and Mary, see also haer. fab. V 1 1 .
3
See Hippolytus, Ref. X 2 1 .
18 CERINTHIANS

Timothy

It is clear that Timothy, de recept. haer. (c. 28 C - 29 A), depends

mostly on Eusebius, and also on Epiphanius. It is noteworthy that
Timothy observes that "others" say that Cerinthus was an Ebionite,
but it is not clear to whom he is referring. But it appears also from
the other sources known to us that Cerinthus is taking shape as a
clearcut Jewish Christian.

Dionysius bar-Salibi

We have already said that Dionysius, after quoting from Hippolytus,

goes on to inform his readers in his own words about the doctrine of
1
Cerinthus. He is clearly dependent on Epiphanius. This explains
why he writes that Cerinthus calls Paul and his disciples "deceitful
labourers" in his Letters. This is no more than a careless reference
to Epiphanius' remark that Paul, in II Cor. 11, 13 was referring to
Cerinthus when he spoke about "deceithful labourers".
Otherwise Dionysius makes only a few random remarks about Cerin­
thus. What he has to say about the Creation and the birth of Jesus
shows some resemblance to the views of Pseudo-Tertullian, but the
reference to Millenarianism owes its origin to Eusebius.

Conclusion

Irenaeus and Hippolytus, who depends on Irenaeus, describe Cerin­

thus as a Gnostic. We do not know what source Irenaeus used for this
assertion but it is possible that he knew no more than that Cerinthus
was a heretic operating in Asia.
Pseudo-Tertullian does not alter this description but completes it
with other Gnostic traits, especially those drawn from traditional
beliefs about Carpocrates.
It is noteworthy that Caius speaks of Cerinthus as a Millenarian.
This assertion is based upon his supposed Asian background, which
in itself was sufficient reason for ascribing to him all Asian heretical
phenomena.
Epiphanius describes Cerinthus as a heretic living in the earliest
times of the Church. He calls him Paul's main opponent. Observations

1
See p. 4-6.
 EBIONITES 19

about Cerinthus' Judaistic tendencies were based on data taken from

Paul's Letters. Theodoret still describes Cerinthus as a Gnostic, but
later authors describe him as a Judaist, though some of them admit
that he taught that the world was created by angels.
This means that no author knows of any other historical traditions
about Cerinthus, apart from those which describe him as a heretic
living in Asia during the Apostolic period. The idea that he was a
"Judaistic-Millenarian-Gnostic", and any conclusion drawn from this
supposition regarding the origin or development of Gnosticism, has
1
no historical value. These notions about Cerinthus are the inventions
of early Christian authors.

EBIONITES

Irenaeus

Irenaeus writes that the Ebionites differed from Cerinthus in saying

that the world was created by God (adv. Haer. I 26 2). The reference
to Jesus is limited to one sentence which causes some difficulty. The
manuscripts say that the Ebionites did not hold the same opinion
(non similiter) with regard to the Lord as Cerinthus and Carpocrates.
The reading (non similiter) is difficult to accept as original, for two
reasons. If there is a divergence between Cerinthus and the Ebionites,
why does Irenaeus not discuss this ? Moreover, Hippolytus, who quotes
from Irenaeus in his reference to the Ebionites, omits the word non.
For this reason many scholars omit the word non also in the text of
2
Irenaeus.

1
This is the idea of B . Reicke, Diakonie, Festfreude und Zelos, in: Uppsala Univer-
sitets Arsskrift 1951: 5, Uppsala 1951, p. 283-287, and J. Danielou, Thiologie p. 80-81.
A . W u r m , Kerinth - ein Gnostiker oder Judaist ?, in: Theol. Quartalschr. 8 7 1904, p . 20-38,
tried to describe Cerinthus as a Judaist, but already J. Kunze De Historia Gnosticismi
Fontibus, Lipsiae 1894, p. 65-66, showed that Epiphanius is responsible for this picture.
This is accepted b y Schoeps, Theologie p. 2 0 , W . Bauer, s.v. Cerintk, in: Ret. in
3
Gesch. und Gegenw. I , c. 1632, and E . Meyer, Ursprung und Anfange des Christcntums
I I I , Stuttgart-Berlin 1923, p. 626, n. 2. A n example of the uncritical use of sources
is H . Schlier's description of "die Anhanger des Kerinth" (the same applies to that of
"die Anhanger des 'Elchasai'"), in: Der Brief an die Galater, in: krit.-exeget. Komm.
1 2
u.d.N.T., Gbttingen 1 9 6 2 , p. 23-24.
2
A p a r t from the manuscripts Eusebius and Theodoret also appear to have read
non similiter, see p . 2 6 and p. 1 2 .
20 EBIONITES

Nevertheless, we wish to adduce some arguments for retaining this

word. First of all one must realise that in this part of his book against
heresies Irenaeus is primarily interested not in doctrines about Christ
but in ideas about God. Therefore there is no reason for him to go into
details about the Christological beliefs of the Ebionites. Secondly,
we notice a divergence of opinion between the opinions of Cerinthus
1
and Carpocrates, on the one hand, and the Ebionites on the other,
in passages dealing with the doctrine about Jesus. From these passages
it appears that according to the Ebionites Jesus was the son of Joseph
and Mary (III 21 1), but nothing is said about Christ descending on
Jesus. For this reason Irenaeus writes that the Ebionites cannot be
saved because they do not accept that God became man (IV 33 4 and
V 1 3). They also, with Theodotion and Aquila, read the word veavis
in Is. 7, 14 (III 21 1).*
The passage III 11 7 makes it quite clear that Cerinthus and the
Ebionites differ in their beliefs about Christ. Here it is said that the
Ebionites prefer the Gospel of Matthew, but "Those again who distin­
guish between Jesus and Christ and say that Christ cannot suffer
but that only Jesus suffered" prefer Mark. And by "those" Irenaeus
3
obviously meant Cerinthus and Carpocrates.
This seems to prove that we may retain the reading non similiter.
Those however who prefer to delete the word non can explain this
passage only by pointing to the rejection of the Virgin Birth by both
Cerinthus and the Ebionites.
Irenaeus makes other observations about the Ebionites without
any commentary. He writes that they use only the Gospel of Matthew
and that they repudiate Paul (cf. I l l 15 1) because he abandoned the
Law. They explain the prophets curiosius, which means "carefully"
4
or "diligently" not "in a remarkable way". They have themselves
circumcised and follow a Jewish way of life. Finally, it is said that
they honour Jerusalem as the house of God and face towards Jerusalem
5
when they pray. From V 1 3 one might conclude that they celebrate
6
the Eucharist with water.

1
See I 25 1 and I 26 1.
2
See Schmidt-Wainberg, o.c, p. 403-405, who reject the word non.
3
See p . 3.
4
Contrary to Schoeps, Theologie p. 159.
5
See Schoeps, Theologie p. 141. The practice is also available in Epiphanius'
description of the Elkesaites 19 3 5.
6
The passage speaks about the Virgin Birth. A n d in this connection he speaks of
 EBIONITES 21

Tertullian

According to Tertullian Ebion taught that Jesus was a mere man

(de came Christi). Tertullian is the first writer to mention the proper
name Ebion who taught a false doctrine comparable to that of Valen-
tinus and Marcion (de praescr. X X X I I I 3-5 and 11). Tertullian tends
to speak of Ebion's doctrine as having already been rejected in the
New Testament. According to him John wrote his Letter against those
who denied that Jesus was the son of God, as Ebion "maintained"
(de praescr. X X X I I I 11). He also thinks that John 1,14 was written
with Ebion in view (de came Chr. 24). The rejection of the Virgin
Birth was already refuted by Paul in Gal. 4, 4 (de virg. vel.). In the same
Epistle Paul dealt with the question of the significance of the Law
(de praescr. X X X I I I 3-5).
From these passages one may not conclude that Tertullian wishes
to state that John and Paul were referring to Ebion. He merely
wishes to state that Ebion's doctrine had already been rejected in
the days of the Apostles. However, his readers could not be blamed
for concluding that Ebion was already proclaiming his beliefs in the
time of John and Paul.
All this does not prove that Tertullian shows any special knowledge
of the Ebionites. He says little more than that Ebion rejects the Virgin
Birth and lives according to the Law. Only one passage demands
special attention: in de came Chr. 14 it is suggested that Christ assumed
an angel's form. Tertullian cannot agree. He points to Psalm 8 where
it is said that Christ is both lower than the angels and also higher,
since he is the spirit of God. He goes on to say: Poterit haec opinio
Hebioni convenire qui nudum hominem et tantum ex semine David,
id est non et deifilium constituit Iesum.
This passage has been taken as a proof that Tertullian wishes to
1
show that Ebion considered Jesus to be an angel. But this conclusion
cannot be accepted. Tertullian merely intends to say that it might
have been convenient for Ebion if Jesus had been an angel (poterit
haec opinio Hebioni convenire). But, according to Tertullian, this is

commixtionem vini caelestis, el solam aquam saecularem volunt esse, see Schoeps, Theo­
logie p. 194, n. 3 .
1 2
This is the opinion of M . Werner, Die Entstehung des christi. Dogmas, Bern 1 9 5 4 ,
p. 331-332, and Schoeps, Theologie, . . . p. 4 6 3 , but see also W . Michaelis, Die Engel-
christologie, Basel 1942, p. 148-153.
22 EBIONITES

not because lie wishes him to be superior to man, for he accepts him
as a mere man (nudus homo). The real reason why he would like to
consider him an angel is that in that case he would have been able
to say that Jesus was a prophet, because Zachariah said that "an angel
1
talked in him".
The whole passage is based on a suggestion made by Tertullian,
who obviously started from his knowledge that Ebion wished to
prove that Jesus was a prophet. Tertullian says that this could be
proved with reference to Zach. 1, 14, provided one accepts that Christ
had assumed the nature of an angel.
This means that Ebion did not use Zach. 1, 14 in order to prove
his ideas, that he did not say that Jesus was an angel, and that he only
spoke of Jesus as a prophet.

Hippolytus

Hippolytus appears to be dependent on Irenaeus at the beginning

of both passages dealing with the Ebionites, Refut. VII 34 and X 22.
But, in disagreement with the manuscripts with the text of Irenaeus,
Hippolytus understands that the Christological conceptions of Carpo­
crates, Cerinthus and the Ebionites were the same (similiter). This
enables us to explain why Hippolytus, supplementing Irenaeus, writes
that Christ was justified by the Law, which had not been fulfilled
by anyone before him. For Irenaeus says that Cerinthus believed
that Christ surpassed all others in righteousness, knowledge and wis­
2
dom.
Because of his righteousness Jesus was called Jesus the Christ at
a later stage in his life. Nevertheless, Hippolytus is careful to insist
that, according to the Ebionites, Jesus, even after becoming Christ,
remained man. This again agrees with what Irenaeus says about the
Ebionites. Jesus' humanity is emphasised by his saying that everyone
3
who fulfilled the Law could also be called Christ.
We see that Hippolytus omits all other information to be found in
Irenaeus. He only says that the Ebionites lived according to the Mosaic
Law. This means that Hippolytus confines his remarks about the

1
Zach. 1, 14. J. Barbel, Christos Angelos, in: Theophaneia 3 , Bonn 1941, p. 386,
only writes: "In Christus wohnt ein Engel wie in den Propheten (Ebion)".
2
I 2 6 1.
3
The same in Carpocrates, in Irenaeus I 2 5 1.
 EBIONITES 23

Ebionites to a description of their Christology. In this he was influenced

by his belief that their Christology agreed with that of Carpocrates
and Cerinthus.
In conclusion we may say that Hippolytus gives us no more informa­
tion about the Ebionites than does Irenaeus. But he shows a tendency
to accept a closer relationship between Cerinthus and the Ebionites.
In VII 35 he even writes that they belonged to the same school of
thought. With Tertullian he considers that Ebion was a historical
1
person.

Pseudo-Tertullian

Pseudo-Tertullian writes that Ebion was Cerinthus' successor. We

do not believe that in saying this Ps.-Tertullian differs from his prede­
cessors. His assertion can easily be explained by the way in which
Irenaeus and Hippolytus write about the relation between Cerinthus
and Ebion.
Nothing is said about Ebion's Christology; obviously because Iren­
aeus was reticent about his Christological beliefs.
Finally, Ps.-Tertullian emphasises Ebion's adherence to Judaism.
As an argument for this way of life the Ebionites were supposed to
2
have referred to the passage in Matth. 10, 24.
We may conclude that Ps.-Tertullian does not give any new infor­
mation about the Ebionites. We need not believe that he used any
other sources than Irenaeus and Hippolytus, Ref. X 22.

Origen

According to Origen the Ebionites were Jews who believed in Jesus.

They quote the words of Jesus when he said that he was sent to the
lost sheep of the house Israel only (de Princ. IV 3 8, cf. Matth. 10, 6).

1
Hippolytus writes that Theodotus of Byzantine is a disciple of Ebion and Cerinthus,
Ref. V I I 3 5 (cf. X 23). Although Theodotus is often mentioned among the heretics, he is
usually associated with Ebion.
8
T h e text reads: nemo discipulus super magistrum, nec servus super dominum. Epip­
hanius 2 8 5 1 writes that in the Gospel of Matthew used b y the Cerinthians was found
a similar passage taken from Matthew 10, 2 5 : dpKerov ra> padyTf} tva yevyrai d>s 6 hihaa-
KOXOS. However in 3 0 26 2 and 3 0 33 4 (cf. also 7) the same passage is said to be used b y
the Ebionites to defend the practice of circumcision. Finally it is met in Pseudo Hieron-
ymus, indie, de haer. X . See also A . Resch, Aussercanonische ParalUUexte zu den Evan-
gelien I I I : ParaUeUexte zu Lucas, Leipzig 1895) p. 100-101.
24 EBIONITES

Moreover we find some remarks which are already to be found in

Irenaeus: the rejection of the Virgin Birth (Ep. ad. Tit., Horn. X V I I
in Luc.), a life according to the Law (Ep. ad Rom. I l l 11, contra Cels.
II 1 and in Matth. X V I 12), the obligation to be circumcised (Horn.
III 5 in Gen.) and the distinction between clean and unclean food
(in Matth. X I 12). They also reject Paul (Horn. X I X 12 in Jer. and
contra Cels. V 65).
Their Jewish way of life is also shown by their celebrating Easter
on the same day as the Jews and with unleavened bread. According
to Origin they tried to justify this practice by insisting that they were
imitatores Christi (in Matth. comm. ser. 79). This is interesting because
we encountered the same argument in Pseudo-Tertullian in connection
1
with their obedience to the Law.
It is noteworthy that Origen writes about two groups of Ebonites:
one group believing in the Virgin Birth and the other rejecting this
doctrine (contra Cels. V 61, cf. V 65, see also in Matth. X V I 12). One
might suppose that he is speaking about Jewish Christians within and
2
outside the Church. Although Origen knew of Jewish Christians within
the Church (Horn. X 2 in Lev.) it is hazardous to accept this supposition
without further evidence.
Origen seems to know the original significance of the name "Ebion-
ite". He writes that this word refers to their poverty, but he explains
it as a reference to their poverty of understanding (de Princ. IV 38,
contra Cels. II 1, in Matth. X V I 12 and Horn. I l l 5 in Gen.).*
In a few passages Origen quotes a "Gospel according to the Hebrews"
(in Joh. II 12, Horn. X V 4 in Jer., cf. in Matth. X V 14), but he never
associates this Gospel with the Ebionites. This is significant. It may
be an indication that Origen did not know that this Gospel was used
by the Ebionites because he had no personal knowledge of this group.
But it is also possible that the "Gospel of the Hebrews" really belonged
to another group. If this were true, one might suppose that it was the
Gospel of the original Jewish-Christian section of the Egyptian Church
of which the Gentile Christians, using the Gospel of the Egyptians,
formed the other half.

1
W i t h the words of Matth. 10, 2 4 , see previous note.
2
Cf. Schoeps, Theologie p. 16: " . . . judenchristlichen Konventikel . . . die im gross-
kirchlichen Verband verblieben sind".
3
Origen also knows the proper name Ebion: Ep. ad Rom. I l l 1 1 .
 EBIONITES 25

This second supposition could be corroborated by the contents of

the Gospel of the Hebrews which speaks of the holy Spirit begetting
Jesus in a way which differs from the simple Ebionite belief that
1
Jesus was the son of Joseph and Mary.
If this is true it can also explain Origen's observation about the
two Ebionite groups. We may suggest that some of the original Egypt­
ian Jewish-Christians joined the Ebionite sect and that they introduced
some ideas about the birth of Jesus that were taken from the "Gospel
of the Hebrews" and which Origen interpreted as proof of their belief
in the Virgin Birth.
We thus conclude that it would not be wise to ascribe the "Gospel
of the Hebrews" to the Ebionites.

Eusebius

In his hist. eccl. I l l 27 Eusebius devotes a whole chapter to the

Ebionites. He agrees with Origen in saying that they owe their name
to their poverty of understanding and their meagre notions about
Christ. He clearly depends on Hippolytus when he says that for them
Christ was a mere man, born of Mary and justified by his progress
2
in virtue. The Ebionites lived according to the Law because they
wished to follow Christ.
Then Eusebius proceeds to write about a second group who believed
in the Virgin Birth. This division into groups was taken from Origen.
We note that Eusebius is much more detailed in his reference to the
two groups, as is seen in his remark that the second group, who believe
in the Virgin Birth, reject the pre-existence of Christ.
This detail is not necessarily the result of special knowledge. It
was certainly added because Origen writes in his Epist. ad Titum about
the Ebionites, Valentinians and Monarchians qui primogenitum eum
negant* We doubt, however, whether this assertion applies also to
the Ebionites, according to Origen.

1
See Jerome, in Es. 11, 2, and Vielhauer, in: Hennecke-Schneemelcher, Neutestament*
liche Apokryphen, p. 107.
2
See Hippolytus, Ref. V I I 3 4 .
8
Thus A . Schmidtke, Neue Fragmente zu den judenchristlichen Evangdien, in: Texte
u. Unters. 3 7 , Leipzig 1911, p. 144. Cf. also in Matth. X V I 12. Origen writes that Jesus
was not accepted as W o r d and Wisdom. The same in Eusebius I I I 27 3 and also Pseudo-
Ignatius.
26 EBIONITES

In the description of the second group we meet with all kinds of

ideas which can be traced back to Irenaeus' description of the Ebionites
in general: they live according to the Law, they use the "Gospel of
the Hebrews", they keep the Sabbath (and Sunday) and they observe
other Jewish customs.
The reason why Eusebius ascribes the typical Ebionite conceptions
to this second group is to be found in the way he must have interpreted
Irenaeus. Irenaeus wrote that the Ebionites did not hold the same belief
about Jesus as the Cerinthians. The Cerinthians believed that Jesus
"was not born of a virgin", according to Irenaeus. Eusebius therefore
concluded that for this reason Irenaeus wrote about Ebionites who
1
did accept the Virgin Birth I
This supposition also explains why Eusebius uses words taken from
Hippolytus when he speaks about the group that rejected the Virgin
Birth. For it was Hippolytus who, in opposition to Irenaeus, wrote
about the similarity between Ebionites, Cerinthians and Carpocratians
with regard to their ideas about Christ. This means that Eusebius
concluded that Irenaeus and Hippolytus were referring to two different
kinds of Ebionites.
Concerning the second group Eusebius remarks that they used
the "Gospel of the Hebrews", to the exclusion of the others.
In connection with this passage we may point to three statements.
In hist. eccl. I l l 25 5 the "Gospel of the Hebrews" is said to be used
"especially by the Hebrews who accepted Christ". In this passage also
it seems that Eusebius wishes to state that the "Gospel of the
Hebrews" is not used to the exclusion of other Gospels. It is significant
that he does not attribute the Gospel to the Ebionites! Next we notice
that Eusebius differs from Irenaeus who said that the Ebionites used
the Gospel of Matthew. Finally, Eusebius differs from Origen who
wrote about the "Gospel of the Hebrews" but did not associate it
with the Ebionites.
We conclude that Eusebius is trying to reconcile different traditions
about the "Gospel of the Hebrews". He obviously concluded from
Origen's account that the Ebionites used this book.
We reject the idea that Eusebius had any personal knowledge about
the contents of this Gospel. Of their contents he knows only that Papias
knew a story that can also be found in the "Gospel of the Hebrews"
2
(hist. eccl. I l l 39 17).

1
See Schmidtke, o.c, p. 145-147.
8
Since Eusebius stated that the second group did not believe in the pre-existence
 EBIONITES 27

But Eusebius seems to have been better informed about a Gospel

in Syriac or Aramaic. In his Theophany he says that a Gospel in the
Hebrew language exists among the Jews. Elsewhere he speaks of a
1
Gospel in the Hebrew language that has come into his hands. We may
2
identify this Gospel with the one from which Hegesippus quotes.
This means that Eusebius speaks about two Gospels: the Gospel
of the Hebrews and a Gospel written in Syriac or Aramaic. The former,
written in Greek, seems to have been unknown to him. From the
passages quoted by Origen he concluded that it was used by the Ebioni­
tes. He was probably acquainted with the second of these two Gospels.
He said it was used by Jews who believed in Christ, but not by any
3
particular sect.
Next we find some scattered remarks about Jewish Christians.
When we come to Symmachus we shall deal with the passage in which
4
he speaks of Symmachus being a Jewish Christian .
Eusebius suggests that the Ebionites were already denounced in
5
Apostolic times. He also writes that relatives of Jesus lived in Nazareth
6
and Kochaba. In his Onomasticon he writes that in Chooba, apparently
7
identical with Kochaba, the Ebionites found a home. From this
we might draw the conclusion that he presupposed a direct link between
Christians in Palestine and Ebionites living east of the river Jordan.

of Jesus and also used the "Gospel of the Hebrews", Vielhauer discovers a discrepancy
because one of the quotations from that Gospel supposes a pre-existent Christ, see Neu-
testamentliche Apokryphen, p. 78. W e do not go into the question as to whether this
quotation was really taken from the Gospel of the Hebrews ,but we m a y say that the
idea of Christ's pre-existence is something Eusebius had concluded from this sources.
1
Theophan. I V 12 and Mai, Nova Pair. Bibl. V I 1.155.
2
See Eusebius, hist. eccl. I V 2 2 8.
3
Thus we agree with Vielhauer, o.c, p. 7 9 , who supposes Eusebius to be acquainted
with two different Jewish Christian Gospels. W e m a y add that he possessed personal
knowledge of only one.
4
See p. 52-53.
5
See de eccl. theol. 1. 14.
• See hist. eccl. I 7 14.
7
In Onomasticon, ed. de Lagarde, we find the name X<opd (301, 32-34). This was
rendered by Jerome de situ with the word Choba (ed. de Lagarde 112, 9-13). I n Eusebius,
hist. eccl. I 7 14 we read Kcoxafa. Epiphanius writes in 2 9 7 7 about Nazoraeans living in
KcdKaftrj, XCJX&PTI & Eppalorl XtyofiivQ and in 3 0 2 7 ; 3 0 18 1 and 4 0 1 5 he mentions
KwKapa as a dwelling place of the Ebionites. B . Bagatti, Vfiglise de la Circoncision,
Jerusalem 1965, p. 2 1 , seems to distinguish between the two words, but T . Zahn, Forsch-
ungen zur Gesch. des neutestamentl. Kanons I , Erlangen 1881, p. 333-336, identifies them.
28 EBIONITES

We may conclude that Eusebius links together data found in Irenaeus

with other data found in Hippolytus and Origen. He has no first hand
knowledge of the Ebionites. He knows something about a Gospel
written in Aramaic or Syriac. We find an isolated remark about Ebion­
1
ites living in Kochaba.

Epiphanius

Epiphanius speaks of the Ebionites after dealing with the Nazoraeans.

This means that, unlike the other sources, hardly anything is said
here about the connection between Cerinthus and the Ebionites. On
the other hand we notice that he compares the Nazoraeans with the
2
Ebionites. After having said that the ideas of the Ebionites may be
compared with, among others, those of the Samaritans, he goes on
to say that Ebion appeared "with them" (30 2 1). By "them" he ob­
viously means the Nazoraeans, of whom he says that "from them and
3
with them Ebion originated".
Epiphanius deals in some detail with the relationship between the
Ebionites and the Nazoraeans. He supposes that the sect of the
Ebionites originated at the time of the devastation of Jerusalem (30
2 7-9). The Christians among the Jews fled to Pella in Decapolis, near
the regions of Batanaea and Basanitis. But Ebion moved to Kochaba
(30 2 8) near Karnaim, also called Asteroth, in the region of Basanitis.
4
There we find the origin of this "evil doctrine".

1
Nicephorus Callistus, eccl. hist. I l l 13 and V 12, depends on Eusebius.
2
They are mentioned in a long enumeration of heresies "which are compared with
the Ebionites (30 1 3). B u t in a different context we sometimes find them together:
51 2 3 ; 51 6 7 ; 51 10 4 and 69 2 3 1-2, see also 31 2 1 .
3
T h e following sentence is not clear. I t reads that Ebion states "in the first place"
that Jesus is the son of Joseph. I n this he agrees "with others", but, ho continues, "he
only differs (from them) in that he adheres to the L a w and Judaism". The "others"
can hardly be identified with the Nazoraeans who lived according to the Law. I t is
also impossible that he is thinking of the heresies mentioned in 3 0 1 3 , because we find,
among others, Jews and Samaritans. Since after "in the first place" we do not find "in
the second place", we assume that Epiphanius quotes a source in which Ebionites were
compared with non-Jewish heretics who preceded them in a list of heresies. Epiphanius
depends on Eusebius, hist. eccl. I l l 5 3 , where it is said that the Christians left Jerusalem
and went to Pella, a city in Perea. In 2 9 7 8 the Nazoraeans also are supposed to have their
dwelling-place in Pella and Basanitis.
4
Cf. Schmidtke, Neue Fragmente p. 233: "Die Nachrichten, Ebion habe zuerst
im basanitischen K o k a b a gewohnt und nach dem Fall Jerusalems seine Wirksamkeit
 EBIONITES 29

This means that Epiphanius wants to show that both the Ebionites
and the Nazoraeans originated from Christian Jews who left Jerusalem.
He does not clarify the relationship between these two groups. They
influenced each other, but he does not say to what extent (30 2 9).
We cannot agree that Epiphanius used fresh data concerning the
origin of the Ebionites. He knew about Jerusalem and Pella and he
connected this knowledge with Eusebius' remark about the Ebionites
finding a dwelling place in Kochaba. Hence he concluded that Ebion
chose Kochaba as his home. There he proclaimed his own doctrine,
independently of the other Jewish Christians.
In 30 18 1 Epiphanius describes the area of Ebionite distribution.
They struck root particularly in Nabatea and Paneas, Moabitis and
1
Kochaba in the region of Basanitis, in the vicinity of Adraa. Thence
they moved to Asia, Rome and Cyprus.
We do not know why Epiphanius indicated Asia, Rome and Cyprus
as places where the Ebionites settled. His mention of Cyprus may
be the result of his own observation, for he lived on that island. Since he
writes that it was not Cerinthus but Ebion who met the Apostle
John in the bath-house at Ephesus (30 24 1-5), he is supposed to have
believed that followers of Ebion existed in that region. In a chapter
devoted to the Ebionites in his Panarion he is apparently speaking
only of the Ebionites to the east of the river Jordan.
One of the main themes of his account of Ebion is the development
of his beliefs. According to 30 2 2 Ebion believed that Jesus was the
son of Joseph, but he altered his idea about this after having come
under the influence of Elxai (30 3 1). This is clearly rooted in 30 17 5
where we read that the Ebionites accepted Ebion's doctrine concerning
circumcision, the Sabbath and the Jewish way of life, but adopted
2
Elxai's ideas with regard to Christ.

begonnen, sind von Epiphanius, haer. 3 0 2 mit der bei Euseb., h.e. I l l 5 3 wohl im A n ­
schluss an Hegesipp geschilderten Flucht der Urgemeinde nach Pella zu der Anschauung
verarbeitet worden, Ebion habe seine ersten Opfer unter den Fluchtlingen gefunden,
die sich in und bei Pella, das ja Batanaa und Basanitis benachbart lage, eine neue Heimat
gesucht hatten".
1
Nabatidis is the region which Epiphanius mentions in connection with the Ossaeans,
19 1 2 and 10, and Sampsaeans, 53 1 1. Paneas is mentioned in Eusebius, Onomasticon,
ed: de Lagarde, p. 2 1 5 , 82 and 172, 55-56. Moabitis is also mentioned in connection
with the Ossaeans, 19 1 2 and 10, and the Sampsaeans, 53 1 1 . Adraa is found in Eusebius,
Onomasticon, ed. de Lagarde, p. 2 1 3 , 36-39.
2
Epiphanius often writes about the influence of Elxai. I n 19 5 4 it is said that the
30 EBIONITES

This supposition results from the conflicting information about

Ebion in the sources used by Epiphanius.
In the first place Epiphanius used Irenaeus as a source for saying
1
that Ebion believed that Jesus was the son of Joseph.
But in the second place he is supposed to have discovered some Ebion­
ite sources which clearly showed a later development.
These sources are as follows:
In 30 3 7 it is said that the Ebionites used the Gospel of Matthew,
which they called the "Gospel according to the Hebrews". Epiphanius
remarks that this name is acceptable because Matthew wrote his
Gospel in Hebrew. It is possible that Epiphanius was dependent
on the one hand on Irenaeus, who wrote that the Ebionites used the
2
Gospel of Matthew, and on the other hand on Eusebius who wrote
3
that they used the "Gospel of the Hebrews". In 30 13 2 he again speaks
about the Gospel and repeats that we are dealing with the Gospel
of Matthew. Then he continues: iv rco yovv 7rap'avTois evayyeXla)
Kara MarOalov ovofia^ofiivcoy ovx oXcp Se TrX^peoraTO}, dXXa vevo-
devfievcp /cat KGLL rjKpcDTrjpLaafJLevco ('EfipalKov Se TOVTO KGLXOVCTIV).

From this we gather that this Gospel differed from the canonical
Gospels and that it was called the "Hebrew Gospel". It is conceivable
that Epiphanius did not know its real name. Some scholars deduced
its name from a quotation given by Epiphanius in 30 13 2-3 which
reads: " . . . Jesus ... who invited us . . . " . This phrase refers to the
disciples. Hence the conclusion that the Gospel was written by Jesus'
disciples. For this reason it was identified with the "Gospel of the
4
Twelve", which is mentioned by Origen by this name only. It is not

Ebionites, Nazoraeans and Ossaeans were influenced b y Elxai. From this passage we
cannot, like Hilgenfeld, draw the conclusion, Ketzergeschichte p. 4 2 6 , n. 726, that
the Ebionites were supposed to be an earlier group than the Nazoraeans, cf. Epiphanius,
ed. Holl, p. 2 2 , where it is rightly said that the passage only means that the Nazoraeans
were influenced to a lesser extent b y Elxai.
1
I I I 21 1.
2
I 26 2.
3
I I I 27 4 .
4
Origen, horn. 1 1 in Luc., cf. also Jerome, adv. Pel. I l l 2 , who speaks about a Gospel
juxta Hebraeos which is identified with a Gospel secundum Apostolos sive, ut plerique
autumnant, juxta Mathaeum. Those who identify the Gospel of the Ebionites with the
Gospel of the Twelve Apostles are: M.-J. Lagrange, Vtvangile selon les Hdbreux, in:
Revue Bibl. 31 1922, p. 161-181 and 321-349, p. 170 and H . W a i t z , Neue Untersuchungen
uber die sogenannten judenchristlichen Evangelien, in: Zeitschr. f.d. neutest. Wissensch.
36 1937, p. 60-81, p . 70-71.
 EBIONITES 31

necessary, however, to arrive at this conclusion. If we wish to seek

the name of this Gospel in Epiphanius' quotations we may indicate
the following passage: "I have chosen John and James ... and you
Matthew . . . " (30 13 3). This might suggest that Matthew is the author
1
of this work who speaks of himself and the other disciples as "us".
The contents of this Gospel differed from the information we receive
about the Ebionites in Irenaeus, Eusebius and Hippolytus. John the
Baptist is supposed to have rejected meat because this Gospel avoids
saying that he ate locusts (30 14 4). At the baptism of Jesus this version
says: "Today I have begotten you", (30 13 7). Moreover, the Gospel
2
omits a genealogy of Jesus (30 13 6). Jesus says that he has come to
abolish offerings (30 16 5). At the Last Supper Jesus wonders whether
he should eat meat (30 22 4).
In 30 15 1 Epiphanius mentions an Ebionite work called Periodoi
Petrou which is supposed to have been written by Clement. Epiphanius
writes that this work rejected virginity and denounced Elia, Samson
and the other prophets. It also said that Peter washed himself daily
and forbade the eating of meat. Because this work purported to be
written by Clement and because its contents show a close affinity
with the Pseudo-Clementines it is generally accepted that Epiphanius
3
had discovered the so-called "Grundschrift" of these writings.
Epiphanius also writes that he made use of a work called Anabathmoi
IaJcobou. In this James is said to have spoken against the Temple,
fire, the altar and other things (30 16 6-7). It is generally believed
that this work also was quoted in Pseudo-Clementine literature, espe­
cially in the passage in Recognitiones I 33-71 in which James speaks
4
about sacrifice and the Temple.
Finally, it appears that Epiphanius knew also some other writings
which he supposed to be Ebionite. He mentions books issued under
the names of James, Matthew, John and "other Apostles" (30 23 1-2).

1
See Harnack, Gesch. der Altchristl. Lit. I I 1 , p. 627, and A . Schmidtke, Zum Hebraer-
evangelium, in: Zeitschr.f.d. neutest. Wissensch. 3 5 1936, p. 24-44, p. 30-32, Bardenhewer,
Gesch. der altchristl. Lit. I , p. 518-520, suggested the name "Gospel of the Twelve b y
Matthew".
2
I n 3 0 14 2 is said that Cerinthus and Carpocrates used the Gospel of Matthew
with a genealogy to prove that Jesus was the son of Joseph and Mary, see p. 10-11.
3
T h i s is already found in R . A . Lipsius, Zur Quellenkritik des Epiphanius, Wien
1865, p. 143-144, See also Schoeps, Theologie p. 461-479, and G. Strecker, Das Juden-
christentum der Pseudoklementinen, Berlin 1958, p. 2 6 5 .
4
Cf. Lipsius, o.c, p. 144-145, and Strecker, o.c, p. 221-254, esp. 251-253.
32 EBIONITES

Since he does not quote from these works one cannot tell which books
he is writing about.
Epiphanius considered that the Periodoi Petrou and the Anabathmoi
were Ebionite. But in reading these books he was surprised by two
things. In the first place he noticed that their contents showed diver­
gences with the well known theories about the Ebionites. In the
second place he perceived that the contents of these writings showed
some similarity with ideas favoured by the Elkesaites, according
to the traditions about this group which were familiar to him. Hence
he concluded that the Ebionites must have been influenced by the
Elkesaites.
However, Epiphanius indicates three customs mentioned in these
later sources which he nevertheless supposed to be original Ebionite
practice.
He is referring to the customs of avoiding contact with non-Jews,
of cleansing the body after sexual intercourse, and of preserving virgin­
ity (30 2 3-6).
About avoiding contact with non-Jews and ritual cleansing after
sexual intercourse, we may observe that the reason why they were
thought to be Ebionite was the mention of similar practices in the
Periodoi Petrou. This may be concluded from passages in Pseudo-
Clementine literature which mention that Christians must avoid
1
contact with non-Christians, and stress the importance of purifications.
The conclusion that these practices were not the result of Elxai's
influence is derived from the fact, according to Epiphanius, they
2
were already known among the Samaritans. This means that they
were pre-Christian, and this fact alone sufficed to induce Epiphanius
to accept them as original Ebionite customs.
The reason why virginity is supposed to be an original Ebionite
practice can be deduced from the passage 30 2 6. Here it is said that
the Ebionites wrote letters or books to "presbyters and virgins".
It is not clear to which writings Epiphanius refers. He is probably
referring to some treatise on virginity which he ascribes to the Ebion­
ites. However, this practice, according to Epiphanius, is very ancient,

1
Purification after having been in contact with a non-Jew is not found in the Pseudo-
Clementines. But we find the prohibition to eat with people who are not yet baptized,
cf. Horn. X I I I 4 3. Purification after sexual intercourse: Horn. V I I 8 2 ; X I 1 and X I 33 4 .
2
See 9 3 5. This applies only to the prohibition of contact with non-Jews and the
practice of washing oneself fully clothed.
 EBIONITES 33

since they honoured virginity "on account of James". This too means
that it was a custom prevalent before the Ebionites came under the
influence of Elxai, and may therefore be considered as part of the
original Ebionite teaching.
With regard to virginity Epiphanius is obliged to admit that it
was rejected at a later date (30 2 6) because the Periodoi Petrou speaks
1
about the obligation to marry (30 15 1-2). Since these Periodoi are
supposed to have been written by Clement, and this same Clement
wrote a letter to the churches about virginity, Epiphanius is forced to
2
conclude that the Ebionites altered the text of the Periodoi.
This means that the original Ebionite teaching was that Jesus was
the son of Joseph. Virginity and some customary purifications were
also taught. All other practices were due to the influence of Elxai. We
will now examine those beliefs and customs.
The Christological ideas of the Ebionites are very confused, according
to Epiphanius (30 3 1). The reason for this confusion is the influence
of Elxai, felt at an early stage (30 3 2). It is obvious that Epiphanius
is mainly dependent on the "Grundschrift" for the various Christological
conceptions to which he refers. Since they are supposed to be of
Elkesaite origin, he evidently feels free to complete the picture, taken
from the "Grundschrift", which other conceptions traditionally attri­
buted to Elxai.
In 30 3 5-6 Epiphanius speaks of three Christological conceptions.
Some Ebionites say that Adam was Christ, created by God who blew
his own breath into him. This concept cannot be found in this precise
form in Pseudo-Clementine literature, but it is not difficult to draw
3
this conclusion from certain passages in these writings. In any case,
we note that, according to Epiphanius, the identification of Adam
4
with Christ is a typically Elkesaite doctrine.
Other Ebionites say that Christ was a spirit, the first creation.
He was Lord of the angels. He entered into Adam, appeared to the

1
The commandment to marry we also find in Horn., ep. Clem. ad. Jac. 7 1 and 2 ,
Horn. I l l 2 6 4 and I I I 68 1.
2
H e refers to Pseudo-Clemens, Epistula ad Virgines.
3
See Schoeps, Theologie p. 4 6 3 , and G. Strecker, o.c, p. 148: "Beider (scil. Christus
and A d a m ) Aufgaben sind so in eins gesetzt, dass A d a m und Jesus vertauschbar sind,
sie sind als 'wahre Prophet' identisch: H I I I 17-19: H . V I I I 1 0 ; R . V 9 " . Cf. also Marius
Victorinus, ad Gal. 1 15, saying about the Symmachians: dicunt enim ipsum Adam esse
et esse animam generalem.
4
See 53 1 8, see also p. 6 4 .
34 EBIONITES

Patriarchs in bodily form, and finally again assumed the form of Adam
and in this guise appeared to mankind. He was crucified and returned
"on high". Here we find certain similarities with passages in Pseudo-
1
Clementine literature. The idea of Christ appearing to the Patriarchs
is very ancient and can already be found in the writings of Justin
2
Martyr.
Finally, some Ebionites say that Jesus was a man on whom Christ
descended. This idea is found several times in various forms in Epipha­
nius' description of the Ebionites. In 30 14 2 he writes that Christ
descended upon Jesus in the form of a dove. In 30 16 3 he repeats
this but adds Jesus was called Son of God by election. In 30 18 5
he says that he was so called because of his progress in virtue. This
3
Christology agrees with that preached by the Cerinthians. Epiphanius
was able to ascribe a Cerinthian Christology to the Ebionites because
he knew that in the Gospel of the Ebionites it was written that at Jesus'
baptism a dove descended and a voice was heard saying: "Today I
have begotten you" (30 13 7, cf. 30 14 4).
In 30 16 4 we read that Jesus was created as one of the archangels,
and that he reigns over all creation. This idea is taken from the "Grund­
4
schrift". In Pseudo-Clementine writings we find the same idea. We
also find there that two aeons exist, one of Christ and the other of
the devil (30 16 2).*
The idea that Christ is the prophet of truth is found in the Pseudo-
6
Clementines. When, finally, it is said that Jesus is of "immense size",
7
we can point to a parallel in the traditions about Elxai (30 17 6).
From this it appears that Epiphanius' account of Ebionite Christo­
logy depends on four sources: traditions about the Ebionites found in
Irenaeus; the "Grundschrift" and the Gospel, both of which he assumes
to be Ebionite but influenced by Elxai; and traditions about Elxai,
important because of his supposed influence.

1
Christ appeared to Abraham: Rec. I 5 3 . H e is the Lord of All: Horn. I l l 2 0 3. H e
is the sovereign of the angels: Rec. I I 4 2 5.
2
See Dial. c. Tryph. L X I 1 and L V I , cf. Horn. I l l 2 0 2 .
3
See Irenaeus I 2 6 1, Hippolytus, Ref. V I I 3 3 and X 2 1 , Epiphanius 28 1 5. The
idea that Jesus became the son of God when he was baptized is also found in Rec. I 48.
Eusebius writes that Jesus was elected because of his virtues, according to the Ebionites,
hist. eccl. I l l 27 2 .
4
See Rec. I I 4 2 5.
5 See Rec. I 2 4 5 and Horn. X X 2 2 .
6
I n Pseudo Clementines passim.
7
Hippolytus, Ref. I X 13 2-3 (referring to the Son of God and the H o l y Spirit) and
Epiphanius, Pan. 5 3 1 9 (about Christ and the Spirit).
 EBIONITES 35

In 30 2 2 Epiphanius writes that the Ebionites adhered to Judaism

and lived according to the Law, which means that they kept the Sab­
bath and practised circumcision. Circumcision is mentioned several
times. In 30 17 5 he says that the Ebionites learned about circumcision,
the Sabbath and other observances from Ebion but from Elxai the
phantasia. In 30 26 1-3 he says that the Ebionites defend the practice
of circumcision because Jesus had been circumcised, and they add
1
that a disciple is no greater than his master.
This means that Epiphanius believed that circumcision was an origin­
al Ebionite practice. Epiphanius adduces as an argument against
circumcision the fact that many other people were circumcised (30 33 3).
The same information about circumcision is found in Pseudo-Clement­
ine literature, but here it is merely said that others learnt this custom
2
from the Israelites. This passage may not have been present in the
3
"Grundschrift", for the observation is also found in other sources.
We have already mentioned the obligation to marry. Epiphanius
supposes that this was not an original part of Ebionite teaching,
4
"on account of James". He says that here he is dependent on the
Periodoi Petrou (30 15 1-2). In 30 18 2 he again mentions marriage.
He believes that the obligation applied not only to a first marriage
but also to divorced persons, who must marry up to seven times. This
rule cannot be found in the Pseudo-Clementine books but may have
been taken from the New Testament (Matth. 22, 25).
We have already mentioned the ablutions. They are supposed to
belong to the original Ebionite code. In 30 15 3 Epiphanius quotes
5
the Periodoi Petrou to show that Peter purified himself daily.
From 30 15 3 we gather that Epiphanius claims that the Ebionites
forbade the eating of meat. The source for this too is to be found in the
Periodoi because we find the same idea in the Pseudo-Clementine
6
books. It is noteworthy that Epiphanius writes that they justified
this prohibition by their abhorrence of "mixing bodies" (30 15 4).

1
See Pseudo-Tertullian and Epiphanius writing about Cerinthus, p. 2 3 , n. 2 .
2
Rec. I 3 3 3-5 and V I I I 53 2 .
3
Cf. Origen, c. Cels. I 2 2 ; V 41 and 48, and Eusebius, Praep. Ev. V I 11.
4
See p. 33. See for Epiphanius and the commandment to marry as taught b y the
Elkesaites 19 1 7.
5 See Horn. X 1 and X I 1 1, Rec. I V 3 1 ; V 36 3 and V I I I 11.
6
See Horn. V I I I 15 4 and X I I 6 4 , Rec. V I I 6 4 . See for the rejection of meat among
the Nasaraeans 18 1 4 and Elkesaites 53 1 4 .
36 EBIONITES

1
This is a well known argument, but it appears to be incompatible
with their conceptions about marriage. Therefore it is inconceivable
that this tenet was taken from the "Grundschrift".
Epiphanius used two sources for what he tells us about the rejection
of sacrifices. First he quotes the so-called "Gospel of the Ebionites",
according to which Jesus said: "I have come to abolish the sacrifices
and if the offerings do not cease the wrath will not cease" (30 16 5).
2
Secondly, the "Grundschrift" also spoke of the rejection of sacrifices.
There is a remarkable agreement between the Elkesaites and the
3
Pseudo-Clementines with regard to the form of their oaths. This
practice also is considered by Epiphanius to be Ebionite (30 17 4).
He mentions the Ebionite baptism but does not give any details
(30 16 1). He says that the Eucharist is celebrated in the same way
as in the orthodox church, which means every year, but with unleav­
4
ened bread and with water (30 16 l ) . The use of water is common
5 6 7 8
among the Marcionites, Tatian, the Encratites and the Apostolici.
9
We do not know Epiphanius' source for this statement.
He tells us that the Ebionites rejected Elia, David, Samson and
all the prophets (30 15 2). In 30 18 4 he says that they accept none
of the prophets and reject David, Solomon, Isaiah, Jeremiah, Daniel,
Ezechiel, Elia and Elisa. In 30 18 9 he repeats the same about
Samson, David, Elijah, Samuel, Elisha and others. Epiphanius writes
that his source here is the Periodoi Petrou (30 15 2). In 30 18 5 he
writes that this rejection was prompted by their belief that Christ
was the only true prophet and the other prophets " o f intelligence"
only (OVV£O€OJS). Moreover, the Ebionites were convinced that Christ
10
himself revealed truths (30 18 9 ) .

1
Cf. Porphyrius, de abst. I V 2 0 .
2
See Horn. I l l 56 4 ; I I I 2 6 3 ; Bee. I 37 and 39. The sacrifices were rejected b y
the Nasaraeans, 18 1 4 , and the Elkesaites, 19 3 6, according to Epiphanius.
3
See Horn., Diamart. 2 1 and 4 1, Hippolytus, Ref. I X 15, Epiphanius 19 1 6 ; 1 9 6 4 ;
30 17 4 . See also p. 5 7 , n. 3 .
4
According to Irenaeus the Ebionites celebrated the eucharist with water, V 1 3.
According to Origen with unleavened bread, in Matth. comm. ser. 79.
5 42 3 3.
« 46 2 3.
7
47 1 7.
3
61 1 2 .
9
B u t cf. Irenaeus V 1 3. Information about baptism and eucharist in the Pseudo-
Clementines: Strecker, o.c, p. 196-209 and 209-213.
1 0
See for revelations: Horn. X V I I I 6.
 EBIONITES 37

The Pseudo-Clementines do not record a total rejection of kings

1 2
and prophets, but a critical attitude cannot be denied.
Epiphanius writes that the Ebionites rejected certain parts of the
Pentateuch. Here we are dealing with the so-called "false pericopes"
3
which are mentioned in the Pseudo-Clementine books. It is interesting
to see that Epiphanius refers to the Ebionite argument: "What need
is there for me to read what is in the Law now that the Gospel has
come ?" (30 18 7). This quotation may be taken from the "Grundschrift"*
but it might also have been taken from the Gospel of the Ebionites.
Epiphanius clearly states that they reject Paul. A story about Paul
wishing to marry the daughter of a Jewish priest and for this reason
submitting to circumcision was taken from an unknown source (30
5
16 8-9).
We may therefore conclude that Epiphanius used a number of
sources. Initially he followed Irenaeus, Pseudo-Tertullian and Eusebius,
but here he found little more than the belief that Jesus was the son
of Joseph and the statement that the Ebionites obeyed the Law and
rejected Paul. Finally he learnt from Eusebius that the Ebionites
lived in Kochaba.
But Epiphanius was acquainted with a number of books; a Gospel,
the Periodoi Petrou and the Anabathmoi Jakobou. He recognised these
writings as Jewish-Christian, but their contents differed from what
was known of the characteristic Ebionite teaching. The similarity
between the traditions about Elxai and some of his literary sources
caused him to assume that Elxai influenced the development of the
6
Ebionite doctrines.

1
Cf. Schoeps, Theologie p . 467: "Die von Epiphanius behauptete totale Verwerfung
der Propheten . . . ist eine grandiose "Obertreibung . . . " See also Methodius, symposion
y
VIII 2 0 : Efiicovaloi, ihias Kunjoews rovs itpotyryras </>IXOV€IKOWT€S XeXaXrjKcvai.
The passage m a y be part of an interpolation, see H . Musurillo, St. Methodius, The
Symposion, London 1958, p. 223-224. Cf. also Pseudo-Hieronymus, Indie, de haer. X :
... habuisse autem ilium (scil. Christum) spiritum prophetalem ...
2
Cf. with regard t o prophets, Horn. I I 1 5 4 ; I I 17 4 and I I I 5 3 , and kings, I I I 2 4 2
and I I I 5 2 1. Cf. also Epiphanius 5 3 1 7 speaking about the Sampsaeans. See Strecker,
o.c, p . 175-179 (prophets) and 184-187 (kings).
3
See Horn. I I 4 1 1-3 and 51 2 ; I I I 5 0 1 and 5 3 3 .
4
F o r Jesus as interpreter of the scriptures: Horn. I l l 49-50, cf. 4 9 3 : Xiye rolvw
mDs* vfias SiaKpiveiv ras ypaxftds ihi8a(ev.
6
See for anti-Paulinism in the Pseudo-Clementines: Strecker, o . c , p . 187-196.
6
See G . Strecker, Elkesai, in: Reallex. f. Ant. u. Christ., B d . I V , c. 1175-1176: "Der
Kirchenvater begriindet sie (scil. relation between Ebionites and Elxai) an zwei Stellen:
38 EBIONITES

The similarity between the sources and what was known about
Elxai includes a Christological concept according to which Christ
1
appeared at different times and in the guise of different persons,
2 3 4
the rejection of Paul, the use of specific oaths and daily purifications.
It would be most helpful if we knew how it was that Epiphanius
came across these writings. Are they really the products of one single
sect known to Epiphanius, or did he discover them in one or more
libraries ? In trying to answer these questions we may begin by saying
that we do not get the impression that he personally knew the group
of Jewish Christians about whom he was writing. His rather vague
remarks about their baptism and eucharist, their synagogue, presbyters
and archisynagogues (30 18 2) might be the result of some superficial
knowledge. We may even accept that the story of Paul wishing to
marry the daughter of a Jewish priest might have come to him by way
of rumours which were rife in Jewish-Christian circles in his own time.
But almost all he wrote about the Ebionites was drawn from written
5
sources.
For this reason we cannot learn from him anything about the rela­
tionship between the Ebionites, as described by Irenaeus, Origen and
Eusebius, and the Jewish-Christians represented by writings such as
the Periodoi Petrou. These writings themselves must be examined
6
for information about the group which produced them.

Nach 303 1-6 hat sich die ebionitische Christologie unter dem Einfluss. E.s. gewandelt,
indem sie die Theorie v o m Gestaltwandel des Adam-Christus ubernahm. Epiphanius
wurde zu dieser These offensichtlich durch die Tatsache veranlasst, dass er in der pseudo-
klementiniscben Grundschrift ein judenchristliches Gestaltwandelmotiv vorfand
1
Hippolytus, Ref. I X 14 1 and X 29 2 .
2
Eusebius V I 3 8 .
3
Hippolytus Ref. I X 15 2 and 5 .
4
Hippolytus, Ref. I X 13 4 and 15 4 .
5
Lipsius, o.c, p. 149: "Jedenfalls hat Epiphanius bei seinen Schilderungen haer 3 0
(aber auch haer. 18,19 und 53) Vieles aus der miindlichen t)berlieferung geschopft
E . Schwartz, Unzeitgemasse Beobachtungen zu den Clementinen, in: Zeitschr.f.d. neulest.
Wissensch. 31 1932, p. 151-199, p. 196, wrote about Epiphanius' knowledge being the
result of a "Lesefrucht", a "Zusammenklitterung der Clementinen mit den Ebionaern"
and "eine unwirkliche Konstruktion". Schoeps, Theologie p. 18-19, does not exclude
any oral tradition.
6
Strecker, Judenchristentum p. 265-266, n. 1: " . . . das heisst aber, dass Epiphanius'
Darstellung fur sich genommen wertlos ist, und bevor sie wissenschaftliche Verwertung
finden konnte, einer den neuen Editionen folgenden Analyse unterzogen werden musste".
 EBIONITES 39

Anacephalaiosis

The Anacephalaiosis is dependent on Epiphanius. It differs from

him in stating that the Ebionites used "Gospels". In this he may be
influenced by Eusebius who probably suggested that the Ebionites
1
used also the canonical Gospels. But since there is no sign of any other
dependence on Eusebius we can better explain the plural form ("Gos­
pels") by concluding that Epiphanius was referring to more than one
2
Ebionite book.

Jerome

Jerome writes about the Ebionites in the most general terms. In

some passages he speaks about them in connection with other heretics
(deperp. virg. 17, adv. Luc. 23, in Tit. 3, 10-11). In adv. Luc. we detect
the influence of Pseudo-Tertullian because here Ebion is called the
successor of Cerinthus. Elsewhere Ebion and Cerinthus are mentioned
as typical representatives of Christians who confused the Law and
3
the Gospel (epist. CXII 13). He supposed Ebion to have lived at the
time of John the Apostle (adv. Luc. 23, Matth. Prol.) who refuted him
because he did not believe that Jesus existed before Mary (de vir. ill.
IX).*
Jerome seems to have considered the Ebionites to be Jews. They
5
were called semi-Judaei (in Gal. 3, 13-14). They practised circumcision
(in Ez. 44, 6, in Gal. 5, 3), lived according to the Law (in Es. 1, 12), had
Jewish ceremonies (in Is. 1,3, cf. epist. CXII 16) and, still according
to Jerome, looked forward to the Millenium (in Es. 66, 20).
Paul was rejected by the Ebionites (in Matth. 12, 2). They showed
6
a poverty of spirit (in Es. 1,3 and 66,20). Ebion is mentioned together

1
See H I 27 4.
2
See 3 0 2 3 1-2. Dependent on Anacephalaiosis are John Damascene, de haer. 3 0
and Theodor bar-Khonai.
8
Cf. the same expression in Paschasius Radbertus, exp. in Matth. V 9.
4 Cf. Eusebius I I I 27 3.
5
Cf. the same expression in Honorius Augustodunensis, de haer. lib. I l l , Isidorus of
Seville, etym. lib. V I I I V I 37, and Paulus ,de haer. lib. I V .
6
Cf. in Es. 1, 3 pro humilitate sensus, paupertate rvomine mi and 6 6 , 2 0 qui prohumili-
tote sensus nomen pauperum susceperunt, with Eusebius I I I 27 1: *Epuovaioi . . . ITTCOX&S

KOI rairewcos rd ircpl TOV Xpiarov ho^dtflvras.

40 EBIONITES

1
with Photinus (in Gal. 1,1; 1, 11 and 12, de vir. ill. CVII) . Theodotion
is supposed by some orthodox Christians to have been an Ebionite;
Symmachus certainly belonged to this group (de vir. ill. LTV). Jerome's
remarks on Symmachus will be dealt with in the chapter about the
Symmachians.
Two of Jerome's remarks are not quite clear. He thinks that Ebion
made his own translation of the Old Testament (in Gal. 3, 13-14).
He may have confused Symmachus and Ebion in this passage. He also
speaks about the baptism of Ebion (adv. Luc. 26) of which we have no
other information.
Finally we must mention a passage in his Letters which definitely
proves that he had no personal knowledge of the Ebionites. He writes
that Ebion had been cursed by the Fathers because he had confused
the Law and the Gospel. He goes on to say: "What shall I say of the
Ebionites who claim to be Christians ? Until now a heresy is to be found
in all parts of the East where Jews have their synagogues; it is called
"of the Minaeans" ... These are usually named Nazoraeans" (epist.
CXII 13). This shows that Jerome knew only one Jewish-Christian
heresy by name, that of the Nazoraeans.

Filaster

Filaster, haer. X X X V I I , writes that Ebion was a disciple of Cerin­

thus. This statement may be compared with Pseudo-Tertullian's remark
that Ebion was Cerinthus' successor. Nevertheless, the general content
2
of the sentence shows so great a similarity to Epiphanius that we
doubt whether he is really dependent on Pseudo-Tertullian.
Filaster writes that Jesus, like all the prophets, could claim to enjoy
God's favour. He may have taken this from Epiphanius who stated
3
that Jesus was the true prophet, according to the Ebionites.

1
Photinus is considered to have been a restorer of the Ebionite heresy, cf. Jerome,
in Eph. 4 , 10, in Gal. 1, 1 and 1, 11 and 17, see also de vir. ill. C V I I . The same is found
in Paulus, de haer. lib. X X X V , Isidorus of Seville, etym. lib. V I I I V I 38, Gennadius
Massiliensis, de eccl. dogm. X X I I ( L I I ) . Ambrosius, defide V 8 105, Pseudo-Hegemonius,
Acta Archelai L X V I I I , Marius Mercator, app. ad conlrad. XII anath. Nest. 14-15 and
13, calling Ebion a Stoic philosopher, and Cassiodorus, hist. eccl. tripart. I X 16 V . Hilarius,
de trin. V I I 3 and 7 seems to identify Ebion and Photinus.
2
See Epiphanius 3 0 11 3 and 3 0 2 1.
3
3 0 18 5.
 EBIONITES 41

Finally lie said that the Ebionites did not believe that the son of
God the Father was co-eternal with the Father. This may show a
dependence on Eusebius, who wrote that the Ebionites denied that
Christ was the first-born of the Father.
All this goes to show a compilation of existing information about
the Ebionites. Obviously Filaster had no fresh information about them.

Augustine

Augustine writes in adv. Haer. 10 that the Ebionites believed Christ

to have been a man. He says they lived according to the Law. In other
1
respects he seems to be dependent on Epiphanius, whom he quotes
when he says that the Ebionites were connected with the Sampsaeans
and the Elkesaites. He adds that Epiphanius deals with these two
groups separately. This refers to Panarion 30 3 2, where it is said
that the Ebionites followed the teaching of Elxai, and chapter 53,
where Epiphanius writes about the Sampsaeans. Finally, he writes
that the Elkesaites were allowed to abjure their faith. This was taken
2
from Eusebius.

Theodoret

Theodoret, haer. fab. II, 1, shows remarkable agreement with

3
Eusebius. He also quotes from Irenaeus when he says that the "Un­
born" was the creator of the world. The saying that Jesus, the son of
Joseph and Mary, surpassed all other men in virtues is taken from
Eusebius, and the same is true of his remark that the Ebionites used
the "Gospel of the Hebrews" and that Symmachus was an Ebionite.
He also took from Eusebius the information about the two groups
of Ebionites.
Theodoret writes that the second group, which believed in the
Virgin Birth, used the Gospel of Matthew. In this he differs from Euse­
bius who says that this group used the "Gospel of the Hebrews".
He does not mention a Gospel used by the first group.

1
From epist. C X V I 1 6 1 written to Jerome one receives the impression that Augustine
does not distinguish between Ebionites and Nazoraeans. H e also supposes it a heresy
of the past.
2
See V I 38. Praedestinatus I 10 depends on Augustine, adv. Haer.
3
Eusebius, hist. eccl. I l l 27 1-6.
42 EBIONITES

Like Eusebius, Theodoret identified the group accepting the Virgin

Birth with the Ebionites about whom Irenaeus wrote, because these
did not hold the same beliefs about Jesus as the Cerinthians, who
thought Jesus was the son of Mary. Irenaeus wrote that these Ebionites
used the Gospel of Matthew, which explains Theodoret's remark.
Unlike Eusebius, he did not link Irenaeus' reference to Matthew
1
with Origen's remarks about the "Gospel of the Hebrews", but
attributes the one Gospel to the first group and the other to the
second.

2
This means that Theodoret depends on both Irenaeus and Eusebius.

Timothy
Timothy, de recept. haer. (c. 28B/C), depends initially on Eusebius.
3
Then, in agreement with Epiphanius, he writes about Jesus being
the elected son of God, and about the prohibition of meat foods,
4
referring to the Ebionites' abhorrence of "mixing bodies".

Conclusion

Irenaeus gives a great deal of information about the Ebionites.

We find some of this again in later authors. It is repeatedly said that
Jesus was the son of Joseph and Mary, that the Ebionites obeyed
the Law and submitted to circumcision. But remarks on the interpre­
tation of the prophets and about prayers being said while facing in
the direction of Jerusalem are not mentioned again in connection
5
with the Ebionites. It is not known from what source Irenaeus
received this information.
Tertullian is the first to mention the name Ebion. Otherwise, he
adds nothing more to what Irenaeus had already said. He suggests
that John and Paul opposed the Ebionites in their writings. Hippolytus
adds nothing more to what Irenaeus has already said. Origen empha­
sised their desire to imitate Jesus, this assertion being found also in

1
See p. 2 6 .
2
Theodoret also mentions the Ebionites in haer. fab., praef., I I 11 and V 11 and
eccl. hist. V 11 3 and I 4 3 5 .
3
See Epiphanius 3 0 16 3 .
4
3 0 15 3-4.
5
Epiphanius, in connection with the Ossaeans, writes about the practice as being
Elkesaite, 19 3 5-6.
 EBIONITES 43

Pseudo-Tertullian. He also speaks about the two different groups.

Eusebius says that they lived in Chooba or Kochaba.
Epiphanius is dependent on his predecessors but he completes their
information with the contents of a number of writings which he supposes
to be Ebionite. These are very important but must be investigated
on their own merits without connecting them a priori with Jewish
Christian groups mentioned by Irenaeus and Origen.
Irenaeus, Origen and Epiphanius may have had some personal
contact with the Ebionites or Jewish-Christians who were called
Ebionites. Therefore we may conclude that Ebionites lived in Egypt.
But is Origen writing about the same group as Irenaeus? Although
they show the same characteristics, the Ebionites about whom Irenaeus
is writing were most probably living in Rome. We do not know from
what source Epiphanius received the Periodoi Petrou and the other
books. We may presume that they came from the regions to the east
of the river Jordan. Epiphanius was well aware of the differences
between the classical accounts of the Ebionites' beliefs and customs
and the contents of the writings he had come across.
Epiphanius starts from the mistaken assumption that everything
Jewish-Christian must be called Ebionite and must have originated
in the same group. This mistake is made by all orthodox members
of the Church. Starting from this assumption, Epiphanius tries to
explain the differences between his sources. For this reason he intro­
duces Elxai, who he says exercised a great influence over the Ebionites.
When we say that Epiphanius starts from the wrong angle this does
not mean that we may ignore the similarities existing between Elxai
and the Pseudo-Clementines on the one hand and the traditional
descriptions of the Ebionites on the other.
Finally we may say that the Ebionites became gradually known
chiefly as a sect that denied the Virgin Birth or, more simply, as a
1
sect that lived according to the Jewish Law. When they no longer
2
existed they were still held up as a warning to later generations.

1
See Isidorus of Seville, de haer. I X , Praedestinatus I 10, Rufinus, comm. in symb.
apost. 3 9 , Honorius Augustodunensis, de haer. L I I I , Paschasius Radbertus, exp. in
Matth. V 9.
2
See Pseudo-Tertullian, Carmen ad Marc. I , Apost. Constit. V I 6, Chronicon Paschale,
Hilarius, de trin. I 2 6 , I I 4 and 2 3 , Gennadius Massiliensis, de eccl. dogm. I I , Nestorian
History X X X V , Ignatius, Philad. V I (long recension), Cassianus, de inc. Dom. I 2,
I I I 5 and V 10, Cassiodorus, hist. eccl. tripart. 1 1 4 and Alexander of Alexandria, epist. I X .
44 NAZORAEANS

NAZORAEANS

Epiphanius

As far as we know, Epiphanius was the first writer to mention the

Jewish-Christian sect of the Nazoraeans.
From his Panarion 29 1 1 we learn that the Nazoraeans were sup­
posed to have lived in the earliest times of Christianity. He says
that he does not know whether they originated before the Cerinthians,
with them or after them. Since, according to Epiphanius, the Cerinth­
ians already existed in Apostolic times, he suggests that the Nazoraeans
also lived at that time. This supposition is corroborated in 29 5 4
where Epiphanius states that the Nazoraeans originated when followers
of the Apostles left the Church after the Ascension. In this connection
he writes that they were Jews, lived according to the Law and practised
circumcision.
It is clear that Epiphanius has a certain difficulty to face. He is
aware of a tradition about a Jewish-Christian sect of "Nazoraeans",
but he is also aware of the well known fact that initially all Christians
1
were known by thatname (29 1 3 and 29 6 2). He admits that the Jewish-
Christians and the early Christians bore the same name. For this reason
Paul could be addressed as "leader of the heresy of the Nazoraeans"
(29 6 3). Paul did not deal with this misunderstanding, according to
Epiphanius, but the difference between the two groups is that the
2
Jewish-Christians gave this name to themselves (29 1 2 and 29 5 6).
In 29 7 7-8 we find a remark on the origin of the sect which differs
from that mentioned above. Here he writes that the origin of the
Nazoraeans must be sought in Perea among the Christians who left
Jerusalem before its capture in 70 A.D. In this connection he adds
that the Nazoraeans lived in Beroia, Pella and Kochaba.
The presence of Nazoraeans in Pella is also mentioned in 30 2 8
where he says that the Ebionites originated in the sect oftheNazorae-

1
Tertullian, adv. Marc. IV 8 and Eusebius, Onomasticon, ed. de Lagarde 2 8 5 , 37-38.
2
Since the name of the Nazoraeans has been identified with the name of the group
called Nafapatoi in Acts 2 4 , 5 , it is evident that the spelling of this name is the same as
that found in different languages and editions of the N e w Testament. This means that
in Greek we always read Nalwpalos and in Latin Nazarenus, Nazarenus, Nazaraeus
and Nazareus (cf. Matth. 2 , 23 in the Vulgate). Theodor bar-Khonai follows the spelling
of the Peshitto r&i~i. See also K . Rudolph, Die Mandaer, I Gottingen 1900, p . 112-117.
 NAZORAEANS 45

1
ans. Obviously Epiphanius arrives at this different conclusion about
their origin because he knows from some source about their dwelling
place.
His remarks on their dwelling place are somewhat strange. Pella and
Kochaba are cities to the east of the river Jordan. Pella is mentioned,
according to traditions known to Epiphanius also, in connection with
2
the departure of Christians from Jerusalem before the fall of the city.
Beroia, moreover, is far away from these two cities and, to our know­
ledge, never mentioned in connection with Jewish Christians. Since
Jerome, apparently independently of Epiphanius, also speaks of Beroia
3
as a centre for Nazoraeans, we assume that Epiphanius was basing
his assertion on reliable traditions. However, we admit that his mention
on Pella and Kochaba as dwelling places of Nazoraeans is the result
of his trying to reconcile differing traditions. It was easy for him to
draw the conclusion that Jewish-Christians living in Beroia reached
4
that city by way of Pella as they came from Jerusalem.
This means that the different traditions about Jewish-Christians
gave rise to conflicting conclusions with regard to the origins of the
Nazoraeans. On the one hand he assumes that they lived in Jerusalem
before 70 A.D. and on the other hand he supposes that they originated
among Christians who left the city before its fall. It was impossible
for Epiphanius to reconcile these conclusions by supposing that an
already existing Jewish-Christian sect left Jerusalem before 70 A.D.,
since the traditional account of this event spoke of a revelation given
5
by Christ, and this revelation would not have been given to heretics.
Epiphanius compares the ideas of the Nazoraeans with those of
the Cerinthians. He writes that, unlike the Cerinthians, the Nazoraeans
accepted the Old Testament. But he insists that they were Jews who

1
Cf. 4 0 1 5: (KoKaPr)) cvOa ai rwv 'Epuovalaw T€ KOLI Na^iopalcov pi'£at evrjp^avro ...
See also 19 5 4.
2
See about Pella: Eusebius I I I 5 2-3 and Kokabe, p. 2 7 .
3
Jerome, de vir. ill. I l l 1.
4
Cf. A . Schmidtke, Neue Fragmente p. 104: "Es ist ein festes, durch keine Einwan-
de zu erschiitterndes Ergebnis, dass die Angaben des Epiphanius liber die Entstehung
und die Siedelungsstatten der Nazoraer im transjordanensischcn Lande samt und sonders
aus haltlosen Combinationen bestehen und einfach zu ignorieren sind", and E . Meyer,
Ursprung und Anfdnge des Christentums I , p. 2 5 2 , n. 1.: " . . . damit (scil. Beroia) verbindet
er falschlich die in Wirklichkeit von den Ebioniten geltende Angabe, sie hatten auch in
der Dekapolis bei Pella und in dem Orte K o k a b e in Basanitis gesessen
5
Eusebius I I I 5 3 and Epiphanius 29 7 8.
46 NAZORAEANS

differed from other Jews because they accepted Christ (28 7 5). Their
Christian beliefs may be considered orthodox as they believed in the
resurrection of the dead, and they believed also that God created the
1
world and that his "child" was Jesus the Christ. Epiphanius is not
sure whether they accepted the Virgin Birth (29 7 6). This is because
he did not know whether a genealogy was included in the Gospel
used by the Nazoraeans (29 9 4).
Epiphanius states emphatically that the Nazoraeans were well
versed in the Hebrew language. They read the Old Testament and the
Gospel in Hebrew (29 7 4 and 9 4). Their relation with Judaism is
made clear by the fact that the Jews solemnly cursed them three
2
times a day (29 9 2).
According to Epiphanius they used the "Gospel of Matthew in
Hebrew". Obviously he knows no more about this Gospel than that
it was written in Hebrew. Since the only Gospel written in Hebrew
that he knows of is the Gospel of Matthew, he concludes that the
3
Nazoraeans possessed this venerable book.
To sum up: Epiphanius knew of a Jewish-Christian group called
the Nazoraeans. They lived in Beroia, were of Jewish race and used
the Hebrew or Aramaic language. He knows very little about them,
except that they lived according to the Jewish Law and accepted
some orthodox beliefs about Jesus.

Anacephalaiosis

The short note in the Anacephalaiosis is dependent on Epiphanius.

In their turn, John Damascene, de haer. 29, and Theodor bar-Khonai
are dependent on the Anacephalaiosis.

Jerome

From de vir. ill. I l l , written in 392, one might draw the conclusion
that Jerome had been in personal contact with the Nazoraeans. He

1
The sentence reads in 2 9 7 3: . . . cva hk Oeov narayyeXovat KO! rov TOVTOV iralha
*IT)<JOVV Xpiarov. The word irats seems archaic, but we do not wish to exclude the possib­
ility of the influence of Acts 3 , 13, 2 6 ; 4, 27 and 30.
2 4
See Schurer, Gesch. des Jild. Vdikes I I , p. 543-544, and Schoeps, Theologie
p. 284-285.
3
The original Aramaic version often is mentioned: Eusebius I I I 2 4 6 ; V 8 2 , see
also Irenaeus I I I 1 1 ; V 10 3 ; V 3 0 1 and V I 2 4 4.
 NAZORAEANS 47

says that on that occasion he received the Gospel of Matthew, written

"in Hebrew lettering and words". He adds that this same Gospel is
available in the Library of Caesarea. It may be that Jerome met Jewish-
1
Christians in Beroia during his stay in Chalcis from 374 to 379. This
seems to be corroborated by his mentioning that he learnt Hebrew
2
from a Jewish-Christian during these years (epist. C X X V 12).
In spite of this information it is doubtful whether Jerome was
personally acquainted with Jewish-Christians in Beroia, for in his
writings, apart from some quotations taken from a Jewish-Christian
Gospel, he gives very little information about the Nazoraeans. More­
over, the information he does give is often contradictory. In 398 he
writes that the Nazoraeans believed Jesus was "the son of the carpenter"
(in Matth. 13, 53-54). This obviously implies that they rejected the
Virgin Birth. But in 404 he writes that they believed in the Virgin
Birth, the Passion of Christ under Pontius Pilate and his resurrection,
3
in spite of their being both Christian and Jewish (epist. CXII 13).
This contradiction with regard to such a central point means that
Jerome's knowledge of the Nazoraeans was negligible.
However, his remarks on the Gospel suggest further comments.
As we have already said, Jerome wrote in 392 that he copied the Gospel
of Matthew, written in Hebrew characters. Speaking elsewhere (in
Eph. 5,4 and in Matth. 6,11) about the Gospel of Matthew in Hebrew,
he is undoubtedly referring to the same Gospel. But in 398 he is not
sure whether the Gospel in question is really identical with the Gospel
of Matthew (in Matth. 12, 13, cf. also adv. Pel. I l l 2 from 415). This
means that he must have had only a superficial knowledge of its con­
tents. This is possible if we suppose that his copying the Gospel resulted
in only a slight knowledge of his contents, which is understandable
if he knew very little of the Hebrew language at that time.
But the problem cannot be solved in that way. It appears that in
the year 391, that is, at the very time when he identified the Gospel

1
Zahn, Gesch. des neutest. Kanons I I I I , p. 648, n. 2 2 , and Bardenhewer, Gesch. der
altchristl. Lit. I l l , p. 606.
2
See H . W a i t z , Neue Untersuchungen iiber die sogen. judenchristlichen Evangelien,
in: Zeitschr. f. d. neutest. Wissensch. 36 1937, p. 60-81, p. 6 3 .
3
See also in Ez. 16, 16 (410/15) in which it is said that they bring together the law
and grace. G. Bardy, Saint Jirdme et Vfivangile selon les H&breux, in Melanges de Science
Relig. 3 1964, p. 5-36, p. 3 1 , rightly states: "On peut se demander si Saint J6r6me a
r6ellement connu ses Nazar^ens".
48 NAZORAEANS

of the Nazoraeans with the Gospel of Matthew, he wrote that he had

translated the Gospel recently (nuper; in Mich. 7 6). He said the same
when writing in 392 (de vir. ill. II and XVI) and in 398 (in Matth. 12,13).
If this is true, we cannot imagine that he did not know whether he
was translating the Gospel of Matthew or another Gospel.
A further difficulty with regard to the value we may attach to
Jerome's knowledge of this Gospel arises from his remark, written in
415, that the Gospel had been written in Chaldaean and Syriac (adv.
Pelag. I l l 2) in contradiction to his earlier remark about the Hebrew
1
language.
We must conclude that even if Jerome copied this Gospel he cannot
have translated more than a few verses. With the help of these he
was able to refer to the original Hebrew regarding passages of the
2
New Testament which he wished to explain (cf. in Matth. 6, l l ) .
This however does not solve the problem as to which Gospel Jerome
used. First of all we have to bear in mind his identification of the
Gospel of the Nazoraeans with the Gospel available in the Library
at Caesarea (de vir. ill. III).
We may conclude from other sources that such a Gospel was indeed
3
possessed by that Library. But, even if this is true, we cannot be

1
Jerome mentions this Gospel under the name of secundum apostolos. I t is possible
that a Gospel with this name existed, since Origen, horn. 1 1 in Luc. speaks about a Gospel
"of the twelve". B u t we wish to follow Bardy, art. c. p. 27-28: "Conclusions dons, simple-
ment, que Jerome s'est trompe en identifiant l'fivangile des Douze et T^lvangile hSbreu".
See also p. p. 30. n. 4 .
2
Schmidtke, Neue Fragmente p. 2 5 4 , cannot accept that Jerome translated
the Gospel: "Diese *nuper' ist das *jungst\ mit dem Aufschneider ihre Geschichtchen
beginnen". Also Bardy, art. c , p. 34: "Non seulement il n'a pas traduit, mais il ne l'a
lu que d'un regard distrait, si meme il l'a lu en entier", and Vielhauer, in: Hennecke-
Schneemelcher, Neutestamentl. Apokryphen, p. 86: "Es ist daher weitgehend anerkannt,
dass Hieron. das Evangelium der Nazaraer nicht ubersetzt hat". B u t see also M . - J .
Lagrange, Vltvangile selon les Hebreux, in: Revue Bibl. 31 1922, p. 161-181 and 321-349,
p. 343: "D'ailleurs nous ne prStendons pas qu'il ait rSellement transcrit des cette e*poque
(in Chalcis) Pe>angile aram6en, et quand il dit l'avoit traduit en grec et latin, admettons
pour le moment qu'on puisse l'entendre d'extraits des passages divergents", the same
opinion: Meyer, Anfang und Urspriinge . . . I , p. 260-261: "Dass das (scil. translation of
the Gospel of the Hebrews) einfach erfunden sei . . . wird schwerlich zutreffend sein . . . " .
I t m a y be that he translated "einzelne Stellen".
3
Eusebius, Theoph. I V 12, and Mai, Nova Pair. Bibl. I V 1,155, speaks about a "Gospel
in Hebrew". I t was probably available in the library of Caesarea. Hegesippus quoted
a Gospel in Syriac, cf. Eusebius I V 22 8. See, for the identification of the Gospel used
b y Hegesippus, the Gospel mentioned b y Eusebius and the Gospel of the Nazoraeans,
 NAZORAEANS 49

sure that this Gospel is really the same as the Gospel of the Nazoraeans.
We must add that since Jerome accepted this identity he possibly quot­
ed the Caesarean Gospel in the belief that he was using the Gospel
1
of the Nazoraeans.
Furthermore, Jerome identified the Gospel of the Nazoraeans with
the "Gospel of the Hebrews" known to Origen (de vir. ill. II, cf. also
in Matth. 12,13). Thus he availed himself of the opportunity of quoting
the "Gospel of the Hebrews" which he found in Origen's writings
2
and claimed that he was quoting from the Gospel of the Nazoraeans.
We may therefore be dealing with three Gospels, one in Caesarea,
one "of the Nazoraeans" and one "of the Hebrews", but more probably
there were two only, the Nazoraean which is also to be found in Caesa­
rea, and the "Gospel of the Hebrews". So it is necessary to examine
every quotation given by Jerome in order to decide from which
3
Gospel it was taken. By far the most important are Jerome's quota­
tions taken from a Nazoraean interpretation of the prophet Isaiah
4
(in Es. 8, 14; 8, 19-22; 8, 23-9, 3; 29, 20-21 and 31, 6-9). From these

Vielhauer, in: Hennecke-Schneemelcher, Neutestamentl. Apokryphen, p . 8 5 , and p . 27

of this work.
1
Cf. Schmidtke, Neue Fragmente p. 66: " A n sich konnte er nun seine N E - Z i t a t e
je dem Exemplare entnommen haben, das er in der Casariensis gesehen hatte". The
same suggestion in Bardy, art. c., p. 3 5 , and Vielhauer, in: Hennecke-Schneemelcher,
Neutestamentliche Apokryphen, p. 8 6 .
2
Schmidtke, Neue Fragmente p. 2 5 5 , supposed that Jerome depended on Origen,
Apollinaris and Eusebius. Bardy, art. c., recognized the dependency on Origen, but
doubted whether he was dependent on Apollinaris, p. 2 9 - 3 0 .
3
For criteria to enable us to discover in which cases Jerome depends on the Gospel
of the Nazoraeans and in which cases on the Gospel of the Hebrews, see Vielhauer, in:
Hennecke-Schneemelcher, Neutestamentliche Apokryphen, p. 86-87. Students of Jewish-
Christian Gospels must start with Schmidtke, Neue Fragmente, written in 1 9 1 1 . H e
discovered that the Gospel of the Nazoraeans is an Aramaic Gospel. Schmidtke, Zum
Hebraerevangelium, in: Zeitschr. f.d. neutestamentl. Wissensch. 3 5 1936, p. 24-44, and
Meyer, Anfang und Ursprunge . . . I , p. 2 6 1 , identified the Gospel of the Ebionites with
the Gospel of the Hebrews. Lagrange, Vltvangile selon les Hibreux identified the
Gospel of the Nazoraeans with the Gospel of the Hebrews. Waitz, Neue Untersuchungen
rightly distinguished between the Gospel of the Nazoraeans, the Gospel of the Hebrews
and the Gospel of the Ebionites. H . W a i t z , Das Evangelium der Zwblf Apostel, in:
Zeitschr. f.d. neutestamentl. Wissensch. 13 1912, p. 338-348, introduced the unnecessary
identification of the Gospel of the Ebionites with the Gospel of the twelve. Vielhauer,
in: Hennecke-Schneemelcher, Neutestamentliche Apokryphen, also accepts three Jewish
Christian Gospels.
4
See A . F . J. Klijn, Jeromes Quotations from a Nazoraean Interpretation of Esaiah,
in: Recherches de Science Relig. 6 0 1972, p. 241-255. Jerome also mentions a Nazoraean
50 NAZORAEANS

it appears that the Nazoraeans lived according to the Jewish Law,

but that they accepted Paul as an apostle to the Gentiles. They did
not reject the Jewish people but supposed them to be deceived by
"Scribes and Pharisees".
The remarks on the Nazoraeans in Epiphanius and Jerome can
1
be taken together to form a picture of this Jewish-Christian sect.
We are speaking of a Syriac or Aramaic speaking group of Jewish
descent. They lived according to the Jewish Law but accepted the
virgin birth and Paul. They used an Aramaic or Syriac Gospel, possibly
the same as that Gospel mentioned by Eusebius which was in the Lib­
rary at Caesarea. If we identify this Gospel with that used by Hegesip­
pus we may conclude that these Nazoraeans originated among Christ­
2
ians living in Palestine at a very early date.

Augustine

About the year 400 Augustine wrote about the Nazoraeans in his
contra Faust, and de baptismate. Of some significance is the passage
in contra Faust. X I X 17 which reads: "They are those mentioned by
Faustus under the name of Symmachians or Nazoraeans". This means
that Faustus was speaking about Jewish-Christians, but it is not clear
whether he called them Symmachians or Nazoraeans, or used both these
names. From contra Faust. X I X 4 we may conclude that he probably
used the name Symmachians because in this passage Augustine men­
tions the Nazoraeans and adds the words: "whom others call Symmach­
ians". In contra Crescon. I 31 Augustine speaks again about the Nazo­
raeans "whom others call Symmachians". In de bapt. VII 1 Augustine

Apocryphon of Jeremiah in in Matth. 27, 9-10, see Harnack, Gesch. der altchristl. Lit.
I I 1, p. 579.
1
On Jerome depends Paschasius Radbertus, exp. in ev. Matth. I I 2 .His explanation
of the word Nazarenus as being sanctitas depends on Jerome, liber interpr. hebr. nom.
70 12. His remark that the Nazoraeans wish to link the old with the new also originated
in Jerome, in Ez. 16,16 and epist. C X I I 13.
2
See Schmidtke, Neue Fragmente . . . , p. 125: "Demnach sind die Nazaraer nicht anders
zu bestimmen denn als der spaterbin abgesondcrte judenchristliche Toil der ursprungliche
gleich der Gemeinde von Antiochen (Gal. 2) aus geborenen Juden und Heiden gemischten
Gemeinde von Beroa. Diese Christen jiidischen Volkes waren durch die Verhaltnisse
dazu gedrangt worden, sich zu einem eigenen Verein zusammenzutun, indem sie unge-
storter die alte nationale Sitte pflegen konnten".
 NAZORAEANS 51

speaks about Jewish Christians who gave themselves the name Nazo­
1
raeans.
Augustine appears to know the name of these Jewish-Christians
but does not show that he had had any personal acquaintance with
them. He indicates a group of Christians with characteristic Jewish
beliefs: they submit to circumcision (de bapt. VII 1, contra Faust.
X I X 4 and X I X 17, contra Cresc. I 31); they live according to the Law,
which means that they keep the Sabbath and do not eat pork (contra
Faust. X I X 4). These conceptions are obviously derived from Paul's
Letter to the Galatians in which he reproaches them for "forcing
the Gentiles to submit to circumcision" (contra Faust. X I X 17, cf. Gal.
2, 14 and also de bapt. VII 1).
In his correspondence with Jerome we see once more that Augustine
speaks of the Jewish-Christians as Nazoraeans. In epist. CXII 13
Jerome writes to Augustine about Cerinthus, Ebion and the Nazoraeans.
Augustine answers in epist. CXVI 16 1 in which, referring to the heresy
of Ebion, he says of his followers that they are "commonly called
Nazoraeans".
This means that Augustine, before the year 428, when he wrote
his book against heresies and in which he is dependent on the Ana­
2
cephalaiosis, never mentions any other group of Jewish-Christians
apart from the Nazoraeans. Augustine supposes that they still existed
as a small group in his own time (contra Faust. X I X 17).
We may conclude that Augustine had no personal knowledge of
the Jewish-Christians. It would be interesting to know why he called
them Nazoraeans, but we have not enough data to solve this problem.

Theodoret
Theodoret, haer. fab., II 2 deals with the Nazoraeans after the
Ebionites and before speaking of Cerinthus. This is the same order
we find in Epiphanius, although Theodoret does not give any sign
of having known this author. We therefore assume that his placing
Cerinthus after the Ebionites shows his dependence on Eusebius,
whom he follows also in his description of the other two heresies.
The short passage about the Nazoraeans cannot have been taken
from Eusebius since that writer does not mention the group. The source

1
On this passage depends Eugyppus, thesaurus C C X X V L
2
On Augustine depend Isidorus of Sevilla, de haer. lib X and etymol. lib. V , Hono-
rius Augustodunensis, de haer. lib.XXLV, Praedestinatus I 9,andPaulus,rfeAoer.K6eW. V
52 SYMMACHIANS

of Theodoret's information is quite unknown and we may suggest

that all he knew of the Nazoraeans was that they were Jewish-Christ­
ians. This explains why he mentions that they accepted Jesus as a
just man.
We can only conjecture why he says that the Nazoraeans used the
Gospel of Peter. This Gospel is mentioned, among other sources, in
Eusebius hist. eccl. V I 1 2 2, where it is said that Serapion wrote against
Domnus during the great so-called Domitian persecution when Domnus
lapsed to Judaism. Serapion wrote also against the Gospel of Peter.
Since he attacked both the converted Jew Domnus and the Gospel
of Peter, Theodoret may have concluded that this Gospel was Jewish-
Christian.
Whatever source Theodoret may have used, he obviously had no
personal knowledge of this sect.

Conclusion

The only writers who knew something about the Nazoraeans were
Epiphanius and Jerome, and they had no first-hand knowledge of
their beliefs. They depended largely on the Nazoraean books, that is,
their Gospel and the commentary on the prophet Isaiah. Nevertheless
we have some knowledge of their ideas. Living in Beroia and speaking
Aramaic they adhered to Judaism but accepted the orthodox beliefs
about Jesus and acknowledged Paul and the Gentile Christian Church.

SYMMACHIANS

In this chapter we consider Symmachus in so far as he is associated

1
with Jewish-Christianity in early Christian literature.
The first writer to state that Symmachus was a Jewish-Christian
is Eusebius, hist. eccl. VI 17 (cf. Bern. Ev. VII 1). He says that some
of Symmachus' writings are still available eV ots So/cei npos TO Kara
Mardcuov OL7TOT€LV6IJL€VO9 evayyeXiov rrjv SeSrjXcjfxdvrjv alptoiv Kparvveiv.
The writings /xcra /cat aXXcov €iV ras ypa<f>as ipfjLrjveicov were, he

1
See for Symmachus: H . B . Swete, An Introduction to the Old Testament in Greek,
New Y o r k 1968 (repr. 1902), p. 49-63, S. Jellicoe, The Septuagint and Modern Study,
Oxford 1968, p. 94-99, and Harnack, Gesch. der altchristl. Lit. I 1, p. 209-212.
 SYMMACHIANS 53

says, received by Origen from a certain woman who, in her turn,

had received them from Symmachus.
This passage is not quite clear. Are we to understand that Symmach­
us wrote a commentary on Matthew, as Jerome asserts (de vir. ill. CIV) ?
This supposition is unnecessary, for Symmachus may have refuted
1
only certain pasages of the Gospel, such as Matth. 1, 23. But on the
other hand we read that, according to Eusebius, this work had been
given to Origen complete with "other explanations", and this would
seem to imply that Symmachus also wrote a commentary of some sort.
The answer to the question as to whether Symmachus really wrote
a commentary is of some importance in deciding whether he was
a Jewish-Christian or not. As a Jew we may suppose he wrote against
some passage in Matthew, but it is difficult to accept that he wrote
a whole commentary.
But the information about Symmachus given by Eusebius may be
supplemented from Palladius, Historia Lausiaca 147. Here we read
that Origen spent two years with the "pious virgin Juliana". Palladius
tells us that he saw the books in which Origen recorded that he had
found them in the house of Juliana, who had received them from
Symmachus. If we consider these two stories together we may conclude
that Symmachus did not belong to the orthodox Church, of which
Juliana was a member. But is it any easier to accept that Juliana was
acquainted with a Jew or a Jewish-Christian ?
We may therefore conclude that it is very difficult to decide whether
Eusebius is right in his statement about Symmachus' Jewish-Christian
background. We must also remember that Origen does not actually
say that he was a Jewish-Christian. One might draw attention to the
passage in in Matth. X V I 16 where he says that Symmachus used
the word npavs instead of VTOJXOS, which is found in L X X in Zach. 9,9.
But this is hardly sufficient proof that Symmachus was an Ebionite.
Jerome speaks of Symmachus and Theodotion as Ebionites (in Hab.
3 11 et seqq., de vir. ill. LIV). In de vir. ill. LIV, following Eusebius,
he writes that Symmachus wrote commentaries on Matthew. This
was again repeated by Nicephorus Callistus (eccl. hist. V 12).
Apart from Jerome, in the above-mentioned passage which is
dependent on Eusebius, Latin writers never speak of Symmachus
as an Ebionite. Nevertheless, they sometimes mention a Jewish-Christ­
ian sect, the Symmachians. The first writer to speak of this group

1
Cf. Harnack, Gesch. der altchristl. Lit. I 1, p. 210.
54 ELKESAITES

is Ambrosiaster, ad Gal. prol. He says that they are descendants of

the Pharisees who live according to the Law but claim to be Christians.
In connection with our remarks about the Nazoraeans we have already
said that whereas Augustine himself speaks of Nazoraeans Faustus
speaks about Jewish-Christians called Symmachians (contra Faust.
1
X I X 17 and contra Cresc. I 31) .
Filaster writes that the Symmachians were disciples of Patricius,
a heretic who held some Gnostic views. He said that they were libertines
(de haer. LXIII).
Marius Victorinus makes an interesting observation. He writes that
the Symmachians refer to James "whom they consider an Apostle
like the Twelve" and that they live like Jews (in ep. ad Gal. 1, 19).
They believe Christ to be Adam and the anima generalis. It is not clear
from what source he received this information. When he speaks of
the Ebionites it seems that this concept of Christ has some affinity
2
with the contents of Pseudo-Clementine literature.
We may conclude that those who speak of Symmachus as an Ebionite
do not mention the Symmachians and that those who write about the
Symmachian group do not consider Symmachus to be an Ebionite.
We may however assume that he was indeed an Ebionite. In any case
at one time he was considered to be a Jewish Christian. Probably it
was due to this tradition that some writers spoke of Symmachians
when referring to Jewish-Christians. Or it may be that this was because
they knew that Jewish-Christians used Symmachus' translation of
the Old Testament.

ELKESAITES

Hippolytus
3
Hippolytus mentions Elxai in a passage about bishop Callistus
(Ref. I X 13-17), and again in a long list of heretics ( X 29).
At the time when Hippolytus was objecting to the somewhat lenient

1
See p. 60-51.
2
See p. 3 3 .
3
Hippolytus uses the name *HXxaadt. Eusebius writes about 'E\K€OOZTWV atpcois,
Epiphanius uses both ' H A f a t and \tfAfatos. The Kolner-Codex renders \4Axaacuos.
See also G. Strecker, Elkesai, in: Beallex. f. Antike u. Christentum, B d . I V , c. 1171.
and K . Rudolph, Die Mandder, I , Gottingen 1960, p. 233, n. 4.
 ELKESAITES 55

penitential teaching of Callistus who, according to him, even introduced

the practice of a second baptism ( I X 12 26), Alcibiades appeared,
coming from Apamea in Syria. He, again according to Hippolytus,
1
wanted to surpass Callistus in leniency. This Alcibiades possessed
a book which he declared had been received by Elxai from the Seres
2
in Parthia. Elxai gave it to a certain Sobiai. Finally, it is said that it
had been revealed by an angel ( I X 13 2).
One gets the impression that two different observations about the
origin of this book have been confused. One of them probably spoke
of it originating among the Seres, a legendary people, and the other
about it having been inspired by an angel. It is interesting to see that
3
in this passage Elxai seems to have been no more than an intermediary.
We presume that Sobiai is not the name of a person, as Hippolytus
suggests, but that of a group using this name to express the emphasis
4
they laid on the importance of purification through baptism.
The similarity between Callistus and Alcibiades is seen in the fact
that Alcibiades also preached the possibility of receiving forgiveness
of sins. According to Alcibiades, this forgiveness had been proclaimed
in the third year of the Emperor Trajan, who had instituted a baptism
by means of which, so he proclaimed, every sinful person could be

1
I X 13 1: . . . yopyorepov iavrov KOX €v<t>vear€pov iv icvpeuus Kpivas rov KaXXiarov. See
also B . Poschmann, Paenifentia secunda, in: Theophaneia I , Bonn, 1940, p. 348-367.
2
This tribe is mentioned in Pseudo Clement, Rec. V I I I 48 and I X 19 2 5 and is con­
sidered to be pious and holy. Liddell-Scott, s.v. Z-qpi "the people from whom silk was
obtained (i.e. The Chinese)".
3
The remarks on the origin of the book can be compared with Epiphanius, Pan.
19 1 4 , where it is said that Elxai wrote the book because he received a "prophecy or
a divine inspired wisdom", and Eusebius, hist. eccl. V I 3 8 , saying that the book fell from
heaven. The different traditions can be explained if the book was written b y an anonym­
ous person in the first person singular. T h e revelation was probably given b y one or
two angels of an enormous size as suggested b y Hippolytus. This agrees with Epiphanius
who, though he identified the angel and Christ, writes about the revelation b y a "power"
(Pan. 19 4 1). For this reason the book was possibly originally named "The Book of
*03 V'n", this means the "Book of the Hidden Power" (cf. Hippolytus, Ref. X 2 9 1 , saying
that the book bore the name of Elxai and Epiphanius, Pan. 19 6 1, who gives it the
name "Book of Elxai"). Since the name "el chasai" was not understood b y Greek
readers, having obviously been left untranslated, it was accepted that it was the name
of the man who distributed it (Hippolytus) or who had to be identified with the author
(Epiphanius).
4
Rudolph, o.c, p. 236-237, identifies this name with that of the Sampsaeans mention­
ed b y Epiphanius in Pan. 53. Cf. also the proper name Eafifialos 6 panno-riis in Kolner-
Codex 97,18-98,8.
56 ELKESAITES

1
absolved (13 4). According to Hippolytus, lie was especially concerned
with the erring sheep dispersed by Callistus (13 5).
Hippolytus writes that the angel who inspired the Book was of
2 3
enormous size and was accompanied by a female angel. The first
angel was the son of God and the second the Holy Spirit. (13 2-3).
In these words Hippolytus gives the nucleus of Alcibiades' doctrine.
We are certain however that the particular situation in Rome at that
time influenced his preaching. Hippolytus writes that Alcibiades
had been an "interpreter" of Elxai (cf. 17 2). We must now therefore
try to determine how adaptations of the original teaching may be
discerned.
In chapter 13 Hippolytus gives a general account of Alcibiades'
preaching, which lays stress on the possibility of penitence, as revealed
by this book. He also taught the obligation of baptism (13 4). Obviously
he was mainly or exclusively addressing those who had misbehaved
(13 4).
Hippolytus writes that he opposed Alcibiades. He goes on to say:
"After having exposed his former life and shown that his supposed
ascetism is hypocritical, I shall now give an account of the essential
points of his teaching (rwv prjTcov K€<f>d\aia) in order that those who
happen to read his writings (TOLS avrov iyypd<f>ois) carefully may see
what was this heresy which he adopted" (13 6).

1
Also Epiphanius connects Elxai with the time of Trajan, see Pan. 19 1 4 . W e wonder
whether the movement really started in 101, the third year of Emperor Trajan. In I X 16 4
it is said that again when three years of the reign of the emperor Trajan are completed
from the time that he subjected the Parthians to his own sway, war will rage between
the angels of the north. This seems to imply that before this passage in the book was
spoken about Trajan's Parthian war as the beginning of an important event and the
introduction of three years after which the demoniac powers ("angels of the north")
will destroy each other. This can be explained as the moment men will be judged (see
Epiphanius quoting from the book in Pan. 19 4 3 a passage which had to be translated
with: " I shall be your witness on the day of the great judgment", see J. Irmscher, in:
Hennecke-Schneemelcher, Neutestamentl. Apokr. I I , p . 432) and the beginning of a new
era. The book opens the possibility of salvation during the three years in which the
"angels of the N o r t h " are still raging. The movement obviously started in the originally
Parthian side of the border.
2
The sizes mentioned b y Hippolytus are the same as those given b y Epiphanius,
Pan. 19 4 1 ; 3 0 17 6 and 5 3 1 9.
3
Epiphanius, Pan. 3 0 17 6 writes that the H o l y Spirit stands "over against" Christ
and in 5 3 1 9 that she is his sister.
 ELKESAITES 57

Hippolytus appears to say that he intends to give information

on Alcibiades' preaching in order to avoid readers of the Book being
deceived by its contents.
In chapter 14 Hippolytus deals with the oral preaching. This chapter
may be divided into two parts. It begins with the words: "He pretends
to live according to the Law, saying But in 14 2 he uses the plural
form: "They are puffed up to such an extent It is only in this
first part that we read Alcibiades' words.
He says that Alcibiades lived according to the Law and said that
all believers must be circumcised and live according to the Law.
Next he goes on to speak about Christ. He believed that Christ had
been born many times before he was born of a virgin. But this does not
alter the fact that he considered Christ to be similar to all other men.
The observation in 14 2, where Hippolytus speaks about the Elkesaite
preaching in the plural form is different. Here we read that they claim
1
to have the gift of "foreknowledge". This resulted from their astro­
logical learning which may also explain their claim to be exorcists.
This preaching emphasised their astrological love and powers of healing.
We assume that this general information does not come from Alcibiades
but from the source he is also going to use in X 29 where we find the
same emphasis on foreknowledge, mathematics, astrology and magic
among the Elkesaites.
In 14 3 Hippolytus promises to write about the contents of the
2
Book.
From chapter 15 we gather that he obviously refers to the Book,
but it is not easy to determine whether he renders its contents
in the way it was understood and explained by Alcibiades. In 15 1-3
it is said that Alcibiades administered a particular baptism to those
who had committed sexual sins. They are said to listen to the Book,
to be baptised a second time in the name of the Supreme God and his
3
Son and to invoke seven witnesses "described in the Book". During

1
Hippolytus ascribes this knowledge to a number of groups claiming to k n o w the
future, cf. I 8 , 1 2 5 ; I V 1 3 ; I V 3 6 ; V 2 6 and also X 29 and 32.
2
Cf. J. Irmscher, o.c, p. 529-532. See also H . W a i t z , Das Buck des Elchasai, in:
Harnack-Ehrung, Leipzig 1921, p. 87-104.
3
T h e elements are given with differents contents and order. W e find the following
enumerations:
Ref. I X 15 2 Pan. 19 6 4 Pan. 3 0 17 4
Pan. 19 1 6 (B) Pan. 19 1 6 (A)
1. heaven 7. 5 . heaven 1. heaven
58 ELKESAITES

the baptismal rite Alcibiades tells them that they will have a portion
with the just and that their sins have been forgiven because they have
listened to the Book and are baptized a second time, fully clothed.
In 15 3-6 Hippolytus writes about their incantations. In this con­
nection he refers to Alcibiades' words with regard to those bitten by
1
a mad dog. They have to go to a river, to pray to the Supreme God
and invoke the seven witnesses. They have to say that they will not
sin again, nor commit adultery, nor steal nor commit a number of
other sins specifically mentioned. After having uttered these words
they are baptized, fully clothed, in the name of the Supreme God.
In chapter 16 Hippolytus writes about the baptism of those afflicted
with consumption and goes into some astrological practices. This applies
to particular days on which one is supposed to baptize, or not to baptize,
and to begin or to avoid beginning an enterprise.
This means that in the passage given by Hippolytus we can distin­
guish between three sources: the Book with revelations, Alcibiades'
preaching, and the doctrines of the Elkesaites in general, taken from
some source dealing with the Elkesaites.
We may accept that Alcibiades himself is responsible for his remarks
on living according to the Law and Christ having been born many
times before (14 1). Hippolytus explicitly quotes them as part of Alci-

2 . water 2 . 2 . water 2 . water

3 . holy ghosts 5 . 7. wind 3 . winds
4 . angels of prayer 4. 6. air 6. angels of righteousness
5 . oil 3 . 4 . bread (added b y Holl) 8. oil
6. salt 1. 1. salt 3 . salt
7. earth 6. 3 . earth 2 . earth
7. bread
I n Pseudo Clement, Diam. 2 and 4 we find: 1. heaven, 3 . water, 4 . air, 2 . earth, followed
b y a meal in connection with which are mentioned: bread and salt. I f Epiphanius does
not depend on Hippolytus, which m a y be assumed, we m a y conclude that the identity
of Ref. I X 15 and Pan. 19 1 6 (B) is an indication that we are dealing with the original
text. I n the three other texts of Pan. we find the word "Wind(s)" which m a y point to a
Semitio original in whioh the word m was translated also b y "ghosts". In Pan.
19 1 6 (A) and 19 6 4 we find the word "air" instead of "angels of righteousness" (or "of
prayer") the word "oil" has to give place to the word "bread". The introduction of the
words "air" and "bread" can be explained b y the influence of the "Grundschrift",
of which we find the influence in the Pseudo Clementines. Since Epiphanius assumed the
influence of Elxai on the "Grundschrift" he decided to combine the two different enum­
erations in Pan. 3 0 .
1
See E . Peterson, Die Behandlung der Tollwut bei den Elchesaiten nach Hippolytus,
in: FrUhldrche, Judentum und Gnosis, R o m e 1959, p. 221-235.
 ELKESAITES 59

Hades' own preaching. Moreover, the passage is isolated and its con­
tents do not show any connection with the rest of the passage dealing
with the Elkesaites. The source mainly dealt with astrological and
magical practices known among the Elkesaites.
It is, however, extremely difficult to distinguish between the con­
tents of the book and Alcibiades' interpretations presented in chapter 15.
We may accept that Alcibiades' preaching lays stress on sexual sins.
But are we to accept that the Book showed the same emphasis, or was
it mainly devoted to helping those possessed by demons or physically
ill ? Next, we can accept that in the Book it was said that one had to
invoke seven witnesses during baptismal rites (15 2). But did the Book
speak about a baptism in the name of the Supreme God and his Son ?
Is it necessary to accept that the Book mentioned a second baptism ?
From Hippolytus' description we receive the impression that sexual
sins, baptism in the name of the Supreme God and the idea of a "second
baptism" go together (see 15 1 and 3). As soon as he writes about
purification from other evil things he omits the expression"second
baptism" (15 4-16 1).
The group of Elkesaites described in X 29 shows agreement with
the opinions of Alcibiades. Hippolytus deals with the group as part of
a summary of various heresies. He appears to be dependent on a source
which he has already used in I X 14 2. We notice that the polemical
attitude is absent. Ablutions and astrology are only mentioned inci­
dentally. The main topics are their christological ideas. We again read
that Christ will return throughout the ages. Contrary to Alcibiades'
preaching, it is said that Christ is not "one" but was transfused into
many bodies and at the present time into the body of Christ.
It is not necessary to assume that Alcibiades represented an Elke­
saite group like the one mentioned in X 29. But it seems possible that
Alcibiades adapted his preaching to Roman opinions, especially if we
note that he said that Christ was not born from a virgin the first time.
This seems to assume a preaching in which the virgin birth was ment­
ioned. Alcibiades is willing to agree with this idea without denying
the doctrine of a continually returning Christ.
With regard to Jewish-Christianity and the contents of the Book
we can only say that the idea of a Supreme God, a Son named the Great
1
King, accompanied by the Holy Spirit, may show Christian influence.

1
The name of the Supreme God and his Son arc Jewish, but see also for the Son
and the Spirit, J. Danielou, Thiologie p . 140, 171 and 279, and G. Kretschmar,
60 ELKESAITES

For the rest it is only possible to discover Jewish ideas. Apart from the
names given to the divine persons we notice an interest in the Sabbath.
In a peculiar passage Hippolytus writes that the Elkesaites honour
the Sabbath — a remark which refers to one of the ten commandments
— but that it is the day of one of the impious angels (IX 16 3) on which
1
one must not do any work. In this connection it is interesting to
refer to another proof of Jewish influence. Epiphanius wrote that,
according to the Elkesaites, Phineas, a descendant of the famous
Phineas mentioned in Num. 25, worshipped the Artemis in Susa (Pan.
19 2 1). This is strange if we remember that Phineas in the Old Testa­
ment is a champion of Judaism, but it may shed some light on the
background of the Elkesaites.
If we remember that the Elkesaite movement started at a time when
Parthia was defeated by the Romans, and also bear in mind that the
Jews usually supported the Parthians against the Romans, we may
assume that we are dealing with a Jewish movement that tried to
2
show its allegiance to the Parthian nation.
The Jewish-Christian ideas of Alcibiades are obvious. He adheres
to a christology which agrees with the one we meet in the Pseudo
3
Clementines. This is interesting since it shows that this kind of christo­
logy already existed before the year 200. It can be located in Syria
4
and particularly in Alcibiades' place or origin, Apamea.

Origen

Eusebius had no further knowledge of the existence of the Elkesaites,

but he tells us that Origen spoke of them in his Homily of the 82nd
Psalm (hist. eccl. VI 38). According to Origen they appeared in Caesarea
bringing a book that was supposed to have come from heaven. Their
preaching seems to have caused some disturbance in the Christian

Studien zur fruhchristlichen Trinitdtstheologie, in: Beitr. z. hist. Theologie 2 1 . Tubingen

1956, p. 98-99.
1
The Sabbath is the day of the wicked star Saturn, see W . Rordorff. Der Sonntag,
in: Abhandl. z. Theol. des A.u.N.T. 4 3 , Zurich 1962, p. 30-36.
2
See G. Widengren, Quelques Rapports entre Juifs et Iraniens a Vfipoque des Parthes,
in: Volume de Congrls Strassbourg 1956, in: Suppl. to Vetus Test. I V Leiden 1957 p. 197-
2 4 1 , and idem, The Status of the Jews in the Sassanian Empire, in: Iranica Antigua
1 1 9 6 1 , p . 117-162.
3
See Pseudo-Clement, Horn. ILL 2 0 and Rec. I I 2 2 4 .
4
Theodoret depends on both Hippolytus, especially X 2 9 , and Eusebius.
 ELKESAITES 61

Churches because they rejected parts of the Bible, although they quoted
some passages from both Old and New Testaments.
It is not quite clear what this means. Possibly they quoted some
passages from the Bible but rejected it as canonical Scripture.
Origen states that they rejected Paul, and this may have been due
to Jewish-Christian influence. But they seem also to have been allowed
to abjure their faith. This cannot easily be explained by Elkesaite
doctrine, since this practice was confined to the Gnostics who had
1
little in common with Elkesaite teaching. It may be that, like Alci­
biades in Rome, the Elkesaites took advantage of the difficulties
within the Caesarean Church, where the treatment of the lapsed was
under discussion. Possibly the Elkesaites seized this opportunity to
offer an easy way to forgiveness for those who had denied their faith
2
during the persecutions. It is strange that nothing is said about puri­
fications. Origen writes only about their preaching in which they
invited their listeners to believe in the Book.
With regard to the Elkesaites we only find what we have already
discovered in Hippolytus. It seems that the Elkesaites were influenced
by Jewish-Christian beliefs at a very early date. Origen, however,
3
shows only one result of this contact, the rejection of Paul.

Epiphanius

In his Panarion Epiphanius twice mentions Elxai, in chapter 19

when he speaks of the Jewish sect of the Ossaeans and in chapter 53
when he speaks of the sect of the Sampsaeans.
Chapter 19 shows a peculiar example of Epiphanius' reasoning. He
says that the Ossaeans are Jews living in the Nabataean region, Iturea,
Moabitis and Arielitis in the neighbourhood of the Dead Sea (19 1 1-2).
Then he states that Elxai joined them there in the time of Trajan
(19 1 4). There follows a passage in which he speaks only of Elxai's
beliefs (19 1 5-2 1). Next he goes on to speak about the Ossaeans, of
whom he says that the remnant still live in Nabataea and Perea,
near Moabitis, under the name of Sampsaeans (19 2 2). Up to the time
of the Emperor Constantine two sisters seems to have been venerated

1
Martyrdom is rejected b y Basilides, cf. Irenaeus, adv. haer. I 2 4 4, and Marcion,
cf. Tertullian, de fuga in pers. 9.
2
Epiphanius emphatically refers to persecution in Pan. 19 2 9.
3
Timothy, de rec. haer. c. 3 2 B depends on Eusebius.
62 ELKESAITES

in that region; they were called Marthous and Marthana, and were
descendants of Elxai (19 2 4-5). Once more we find details of Elxai's
doctrine taken from 'the book which contains revelations' (19 3 4-4 4).
Epiphanius continues to speak about the Ossaeans, of whom he writes
that they live like Jews, meaning that they live according to the Law
and submit to circumcision but, like the Nazoraeans, reject the Penta­
teuch (19 5 1). They were dispersed after the fall of Jerusalem and
disappeared like the other Jewish sects (19 5 6-7). Finally Epiphanius
once more describes the Elkesaite oaths (19 6 4).
It is clear that Epiphanius has inserted some passages about Elxai
into his description of the Ossaeans. Several times he repeats that
Elxai joined the Ossaeans ( 1 9 1 4 ; 1 9 2 2 and 19 5 4). But it seems
strange that this should have happened in the time of Trajan (19 1 4),
since the Ossaeans are supposed to have been dispersed after the fall
of Jerusalem (19 5 6-7). Clearly we are dealing with an conjectural
reconstruction of the origin of the Sampsaeans contrived by Epiphanius
himself. This origin was utterly unknown to the Sampsaeans themselves,
for nothing is said about these events in chapter 53, which gives us
some reliable information about this group.
The reason why he chose the Ossaeans as the predecessors of the
Sampsaeans is the tradition that both these groups inhabited the same
region, for it is in connection with the mention of the dwelling place
of the Ossaeans (19 2 2) that Epiphanius speaks about their relations
with the Sampsaeans. Since the Sampsaeans evidently shared some
Elkesaite beliefs he mentions some traditions about Elxai in the middle
of his information about the Ossaeans, with a view to demonstrating
that Elxai joined the Ossaeans.
Now let us turn to his remarks about Elxai. He writes that Elxai
wrote a book, inspired by divine wisdom and a prophecy (19 1 4).
He mentions that his brother's name was Iexai (19 1 4). Elxai is pre­
sumed to have been of Jewish origin without having lived according
to the Law (19 1 5). The Elkesaites venerated seven elements and in­
voked these elements as witnesses (19 1 6). They rejected virginity
and abhorred chastity. They were obliged to marry (19 1 7). During the
persecution they were allowed to worship idols, for which they adduced
Phineas as a witness (19 2 1). They spoke of Jesus as the Great King,
but Epiphanius could not discover in their book that they were really
speaking about Jesus Christ (19 3 4). They were forbidden to pray
turning to the East because they had to pray in the direction of Jeru­
salem (19 3 5). They rejected sacrifices (19 3 6) and fire (19 3 7), but
 ELKESAITES 63

venerated water (19 3 7). Christ was of enormous size and so was the
Holy Spirit, rising above the clouds and standing between two mount­
1
ains (19 4 1-2). Finally Epiphanius tells us that they swore by seven
witnesses (19 6 4).
It is evident that Epiphanius, or rather the unknown writer who
was his source, had access to the 'book that contained revelations'
since he quotes several passages from this work (19 3 7 and 19 4 3).
Epiphanius' account shows similarities with that of Hippolytus, when
he speaks about the seven witnesses. He also mentions the Great
King and the Holy Spirit being of enormous size, but Epiphanius
identified the Great King with Christ. It is not impossible that this
identification already took place in the Book. They differ in their
account of what happened during the third year of the Emperor
Trajan's reign (Hipp., Ref. X 13 4 and Epiphanius, Pan. 19 1 4).
Epiphanius has different ideas about the origin of the Book and gives
no details about the various purifications. He also gives different
quotations from the Book. This makes it unlikely that Epiphanius
used Hippolytus' description. Nor it is likely that he depends on
Eusebius, although both Epiphanius and Eusebius mention the per­
mission to abjure the faith in times of persecution.
Therefore we assume that Epiphanius depended upon an original
tradition which included some quotation from 'the book that contained
revelations'. But he seems to have drawn his own conclusions from its
contents.
He believes that Elxai was a Jew. He may have come to this con­
clusion because of the tradition that mentions the custom of facing
towards Jerusalem when praying. But Epiphanius himself writes that
Elxai did not live as a Jew. This can only mean that Epiphanius did
not find in his sources that Elxai obliged his followers to submit to
circumcision.
A few ideas are interesting, viz. the obligation to marry, the rejection
of sacrifices and the veneration of water. These are also Ebionite ideas
according to Epiphanius, because they were met with in the "Grund­
schrift" (cf. 30 2 6; 30 16 7). For this reason Epiphanius supposed them
to have been introduced by Elxai. This would have been a very good
reason to mention them again in a description of Elkesaite doctrines.
But in this case Epiphanius quotes a passage from the Book in which
fire is rejected and water venerated (19 3 7). It was no more than natural

i Cf. Pan. 30 17 6-7.

64 ELKESAITES

that Epiphanius should conclude from this passage that they rejected
sacrifices. But it is probable that other remarks are due to Epiphanius'
own reasoning.
The remarks in chapter 53 on the Sampsaeans are fairly superficial.
He says they are also called Elkesaites (53 11). They live in Perea which
he says is the region on the other side of the Dead Sea, in the land of
the Moabites near the river Arnon and in the vicinity of Iturea and
Moabitis (cf. 19 1 10). They were supposed to use the same book as
the Ossaeans, the Ebionites and the Nazoraeans (53 1 3). He is obviously
speaking about the Elkesaite book which contained revelations, but
he also mentions another book written by Iexai, Elxai's brother. This
brother was mentioned in 19 1 4 also, but not in connection with a
book. It is probable that Epiphanius read about a book written by
Elxai in a manuscript in which the name Elxai was misspelt or damaged.
From this possible slip of the pen he concluded that two books existed
1
written by two different authors. The Elkesaites honoured one Ood,
observed purifications and looked like Jews, but some of them rejected
meat (53 1 4). They venerated two women from the family of Elxai,
Marthous and Marthana (53 1 2). They did not accept prophets and
apostles. They adored water as if it were divine (53 1 7). They were
Christians in name only. They believed that Christ was created and
that he reappeared throughout the ages. He was incarnate in Adam
and assumed his body or dispensed with it as he wished. The Holy
Spirit is his sister and both are of immense size (53 1 8-9).
Epiphanius probably depends on reliable traditions. He knows
that the Sampsaeans lived in Perea which he mentions twice in connec­
tion with them (53 1 1). This group was obviously influenced by Elke­
saite ideas. They venerated Elxai's descendants and were supposed
to possess his book. But the specifically Elkesaite ideas they held were
very few. They permitted several baptisms but this custom was not
confined to the Sampsaeans. It is said that they rejected meat, repu­
diated the prophets and apostles and adored water, but this may be
due to ideas already existing within the group influenced by Elkesaite
doctrines.
More important, however, are Epiphanius' remarks ontheSampsae-
an christology. The idea of Christ reappearing throughout the ages
shows similarity with Hippolytus' account of Alcibiades' preaching
and the Elkesaites, according to Ref. X 29. The Holy Spirit being the

1
See also W . Brandt, Ekhasai, Leipzig 1912, p . 129-130.
 ELKESAITES 65

sister of Christ is an idea which can be compared with Epiphanius'

passage about the Elkesaite Ossaeans in 19 4 2. But still we wonder
whether 53 1 8-9 belonged to the original tradition about the Samp­
saeans. It betrays the influence of Epiphanius himself. In the first
place we notice that the description of the returning Christ shows
similarities with the Ebionite christology according to 30 3 5. This
christology, drawn from the "Grundschrift", was supposed to be Elke­
saite because it was not found in Epiphanius earlier sources. It is
therefore to be assumed that Epiphanius inserted a description of this
christology in a passage dealing with Elxai. This again he combined
with the tradition about Elxai quoted by him in chapter 19 about the
enormous size of Christ. The whole passage gives the impression of
Epiphanius' reasoning. He forgot that he had already stated that
they were neither Christians nor Jews.
From this we may conclude that no specific Jewish-Christian ideas
1
can be connected with the Sampsaeans.

Kitab al-Fihrist

In the book called Kitab al-Fihrist, written in 987/8 by al-Nadim,

it is said of the Mughtasilah that they wash everything that they eat.
Their leader is al-Hasih, which means Elxai. He is supposed to have
taught that there are two orders of being: a male and a female: vegeta­
bles belong to the male order and mistletoe to the female. This division
agrees with the two principles recognised by the Manichaeans. The
community is said to have split up at some later time. Some of them
venerated the stars.
This is a group which probably still existed in the tenth century.
We do not find many Elkesaite elements in their doctrine. The dualistic
tendency, particularly, does not seem to have been part of the original
Elkesaite teaching. This group believes the male and female orders
are opposed to each other, but in the original Elkesaite doctrine the
male king and the female spirit are both divine.
The passage is interesting because, according to al-Nadim, Mani's
father, Fattik, joined this group. Mani also belonged to it for a long
time. His father joined them because once, while praying in a temple,
he had heard a voice telling him repeatedly that he was to abstain

1
Anacephalaiosis, Tome 3 , depends on Epiphanius. John Damascene, de haer. 5 3 ,
Augustine, de haer. 3 2 and Theodor bar-Khonai depend on the Anacephalaiosis.
66 ELKESAITES

from meat, wine and sexual intercourse. This must have occurred
not long before Mani's birth, about 215/6. We may therefore conclude
that the group at that time already held dualistic ideas.
All this appears to be corroborated by the newly discovered papyrus
1
which speaks about Mani's life. From this Manichaean writing we
learn that the sect to which Mani belonged preached the purity of
2
vegetables. They were even cultivated in a special way. Every day the
3
members had to perform the necessary ablutions. According to this
papyrus Mani opposed these practices, reminding the members of his
4
sect of what had happened to Elxai. Mani is also supposed to have
pointed to passages in the New Testament which show that Jesus favou­
5
red different practices from those adopted by the sect.
It is of course impossible to imagine that anyone could have quoted
Elxai to prove that purifications were useless. We also doubt whether
Mani was speaking about Jesus. Kitab al-Fihrist does not give the
impression that the group held any Christian beliefs. The mention
of Elxai and Jesus as witnesses against baptism and against the distinc­
tion between pure and impure food is obviously meant to impress the
readers.
We may conclude that Mani belonged to a group which held Elxai
in great esteem. To invoke Elxai was justified because this group pract­
ised purifications. The Dualism favoured by them can hardly be ex­
plained by Elkesaite influence. However, since nothing is said about
Christian beliefs, the Kitab al-Fihrist and the Manichaean papyrus
are of no importance for the study of Jewish-Christianity.

Conclusion

If we accept the book of Elxai as the original Elkesaite document

we may conclude that it contained little of importance for the study
of Jewish Christianity. We are dealing with a literary product of an
apocalyptic-syncretistic, missionary movement which originated during

1
See A . Henrichs - L . Koenen, Ein griechischer Mani-Codex (P. Colon, inv. nr. 4780),
in: Zeitschr. f. Papyrologie und Epigraphik 5 1970, p. 97-216.
2
See Henrichs-Koenen, art. c , p. 145-149.
3
See Henrichs-Koenen, art. c, p. 141-145.
4 See Kolner-Codex p. 9 4 , 1-95, 1 4 ; 96, 6 - 1 6 ; 9 6 , 21-97, 1 0 ; 97, 11-17.
5
See Henrichs-Koenen, art. c, p. 136-138.
 CONCLUSIONS 67

the Roman invasion of Parthia within a Jewish community which

1
tried to show its allegiance to the Parthians.
The movement came into contact with different Jewish and non-
Jewish groups of the river Jordan. In this way the Elkesaite movement
included some Christological conceptions in its oral message. These
conceptions are interesting because they give us an idea of some obvious­
ly Jewish-Christian ideas in that region. It is because of this influence
that the study of the Elkesaite movement is important for the study
of Jewish Christianity. The significance, however, must not be over­
estimated. It is also necessary to handle Epiphanius' information
with discretion. He shows a tendency to ascribe ideas to Elxai found
in the "Grundschrift".

CONCLUSIONS

With the help of testimonies in Patristic literature only it is impos­

sible to give a full scale picture of Jewish Christianity in the early
Church. We can only study the significance of this information as
part of the evidence found in other writings also.
As a general conclusion we may say that Patristic observations on
Jewish Christianity have no great historical value. One writer usually
copies his predecessor or combines what has been written by a number
of earlier writers. Nevertheless, it seems that every now and then we
find an author who possesses some fresh material. We have tried to
distinguish between traditional and first hand information.

1
Brandt, Die jiid. Baptismen p. 9 9 , and idem, Elchasai, p . 11-12, speaks about
Elxai as "ein judischer Reformator". I n a review of Elchasai the Jewish Christian ideas
are emphasized b y A . Harnack, Theol. Literaturz. 36 1912, c. 683-685. G. Strecker,
Elkesai, in: Beallex. f. Ant. u. Christent. B d . I V , c. 1185, speaks about "synkretistisch-
gnostisches Judenchristentum; Schoeps, Theologie p . 330, writes: " . . . wesentlich
orientalisch-heidnisch . . . judische und judenchristliche Elemente sind erst kunstlich
aufgepropft worden". Irmscher, in: Hennecke-Schneemelcher, Neutestamentl. Apokr. II,
p. 5 2 9 , writes: "Der Grundcharakter des Buches ist Judentum" although he presupposes
other influences as well. Rudolph, o.c, p. 2 3 4 , speaks about "judengnostisch . . . zu der
offenbar schon friih ebionitische (christliche )Elemente gehorten". E . M . Yamachi,
Gnostic Ethics and Mandaean Origins, in: Harv. Theol. Stud. X X I V Cambridge, Mass.
1970, p. 6 2 , speaks about "the quasi-Jewish Baptist sect of the Elchasaites", but the
passage about this group is otherwise an example of his generally uncritical w a y of
reproducing sources.
68 CONCLUSIONS

To begin with, we can now be sure that the Jewish-Christianity

ascribed to the Cerinthians is an invention of early Christian authors.
Cerinthus was originally known as a heretic preaching in Asia Minor.
According to tradition he met the Apostle John in the bath house at
Ephesus. This encounter must have left him labelled as a Gnostic.
It was Epiphanius who described him as Paul's main opponent. For
this reason it was necessary to consider him a faithful follower of the
Law. Epiphanius understood that it was not possible to present him
as a Gnostic and as a Jewish-Christian at the same time. Therefore he
supposed that he developed his doctrine at a later date. Epiphanius
was still unable to avoid all inconsistencies, but his followers succeeded
in presenting Cerinthus more and more specifically as a Jewish-Christ­
ian.
We may also conclude that the Symmachians were a product of
the imagination of early Christian authors. Authors who wrote in
Latin ascribed to them certain typical Jewish-Christian characteristics.
It is conceivable that the knowledge that some Jewish-Christians
used the Old Testament translation of Symmachus led to this group,
of Jewish-Christians being known as Symmachians.
We may assert that, unlike the Cerinthians and the Symmachians,
the Nazoraeans may be clearly recognised as a Jewish-Christian group
which existed during the time of Jerome and Epiphanius. They lived
in the vicinity of Beroia according to the Jewish Law, and they spoke
Hebrew or Aramaic. But they recognised the existence of a Gentile
Christian Church and accepted the Virgin Birth. They used a Gospel
written in Hebrew or Aramaic, a copy of which was to be found in the
library at Caesarea. This may be the same as the Gospel used by Hege­
sippus in Palestine in the second century, or it may be a somewhat
similar version.
The best starting point for a study of the Ebionites is a scrutiny
of the observations made by Irenaeus. We have the impression that
these are reliable, and this is true also of the information he gives,
among other statements, about their commentaries on the prophets,
their habit of praying in the direction of Jerusalem, and their cele­
brating the Eucharist with water.
In its general lines Irenaeus' description of the Ebionites resembles
that given by Origen in his writings. We find here also the rejection
of the Virgin Birth and the repudiation of Paul. Origen's reference to
the existence of two Ebionite groups is interesting but impossible to
prove historically.
 CONCLUSIONS 69

Origen's remarks suggest that he possessed some first hand know­

ledge, possibly due to personal contact, of the Ebionites. If this is so,
we may agree that Origen was speaking about Jewish-Christians
living in Egypt. Since he makes no mention of certain particular
practices referred to by Irenaeus, we may conclude that the tradition
known to this author referred to a group of Jewish-Christians who
lived in a different region.
Epiphanius describes the Ebionites with the help of some writings,
the most important of which are: the Periodoi Petrou, the Anabathmoi
Jakobou, and the so-called "Gospel of the Ebionites". He was well
aware that the contents of these books differed from the traditions
about the Ebionites found in Irenaeus. This applied particularly
to differences in Christological conceptions. Epiphanius solved the
difficulty by accepting the theory of the influence of Elxai on the
Ebionites.
If we examine this problem we have to deal with a number of queries.
In the first place we must bear in mind that Epiphanius starts from
the supposition that the "Ebionites" formed one group, clearly des­
cribed by Irenaeus and other Christian authors. If the writings he had
come across were supposed to be Ebionite, he had to presume some
development in the original Ebionite doctrine. We must, however,
reject this supposition. We have already concluded that Origen was
describing Jewish-Christians living in Egypt, and we may now con­
clude that Irenaeus was describing Jewish-Christians living elsewhere
in the Hellenistic world, but we cannot admit that he was speaking
of Jewish-Christians living east of the river Jordan, the region whence
Epiphanius' "Ebionite" books originated.
Moreover, we question whether all the writings that Epiphanius
refers to were written in the same environment. This was certainly
true of the Periodoi Petrou and the Anabathmoi, but not necessarily
true of the "Gospel of the Ebionites". The difficulty lies in the fact
that although the first two books were used as sources of the Pseudo-
1
Clementine literature, this Gospel was not quoted in these writings.
This is not a decisive argument, for the Pseudo-Clementine books
may have been composed in a region where the canonical Gospels
were used. We can, however, point to similarities between the contents
of quotations from the Gospel and the other writings. They all mention

1
See G. Strecker, Das Judenchristentum in den Pseudoldementinen . . . p. p. 117-136.
70 CONCLUSIONS

the rejection of meat foods and sacrifices. This is why we may suggest
that all three writings originated in the same group.
The question as to whether this group was influenced by Elkesaite
doctrine, as Epiphanius believes, may be answered more easily. We
cannot agree with Epiphanius here because he starts from the assump­
tion that the original Elkesaite preaching contained Jewish or Christian
beliefs. It is, for example, quite out of the question that the original
Elkesaite doctrine could have contained anything similar to the charac­
teristic Christological conceptions found in the "Ebionite" writings
used by Epiphanius. The very contrary is true: the Elkesaites were
influenced by Jewish-Christians who held Christological views similar
to those found in the "Ebionite" books. It is this same Jewish-Christian
5
influence which accounts for the Elkesaites repudiation of Paul and
their adherence to the Jewish Law.
There are however two groups of practices which require further
explanation. They are both mentioned in Epiphanius' "Ebionite"
books and in his descriptions of the Elkesaite doctrine.
In the first place we can point to similarities between the "Ebionite"
writings and the original Elkesaite doctrine with regard to special
oaths and the practice of frequent purifications.
We cannot exclude the possibility that in this respect the Elkesaites
may have influenced the group from which Epiphanius' sources ori­
ginated, but the differences between the form of the oaths and the
general practice of purification in the region to the east of the river
Jordan may lead to the conclusion that we are dealing with ideas
which had an independent origin.
Moreover, we find in Epiphanius' account of the Elkesaites a number
of practices which are also to be found in the "Ebionite" books. We
refer to the rejection of meat, the obligation to marry, and the partial
or total repudiation of the prophets.
The presence of these practices in Epiphanius' description of the
Elkesaites is due to his belief that everything in his "Ebionite" books
which does not seem in line with the Ebionite traditions as reported
in, for example, Irenaeus, must be accepted as Elkesaite.
On the other hand we notice that Epiphanius even went so far as
to include a purely Elkesaite belief, i.e. that Christ was of immense
size, among the beliefs of the Ebionites, although nothing similar
is to be found in the supposedly Ebionite writings.
We may therefore conclude that the original Elkesaite doctrine
as has been available in the book with revelations may be of little
 CONCLUSIONS 71

importance for the study of Jewish-Christianity. It is however import­

ant to bear in mind that the Elkesaites had adopted Jewish-Christian
beliefs, especially with regard to Christ, before the time of Hippolytus.
Since these ideas show some similarity with those found in the source
used by the Pseudo-Clementines we may assume that they represent
very ancient Jewish-Christian ideas.
From the information found in early Christian authors we conclude
that we may distinguish between four different groups of Jewish-
Christians. Firstly we meet a group described by Irenaeus; secondly
a group found in Origen (or possibly two different groups); thirdly
we have the group of the Nazoraeans and fourthly the group whence
originated the "Ebionite" writings known to Epiphanius.
Each group has its own characteristics, but those mentioned by
Irenaeus and Origen show a close similarity.
The reason for the existence of these groups is to be found in their
different places of abode. Ireaneus and Origen obviously spoke of
Jewish-Christians who lived in the Hellenistic world. We may assume
that these disappeared at an early date. Latin authors like Augustine
speak of Jewish-Christians as people of the past. The Nazoraeans
led an isolated existence. They may, in an early period, have been
Palestinian Christians. They still existed in the time of Jerome and
Epiphanius. The group whence came the sources of Pseudo-Clementine
literature showed some particular beliefs, for example with regard
to the eating of meat and to sacrifices, which may be explained by
their origin among groups of Jews originally held those beliefs.
Christian authors mention three different Jewish-Christian Gospels.
Evidently the Gospel of the Nazoraeans, written in Hebrew or Aramaic,
was used by the Nazoraeans of Beroia. The "Gospel of the Hebrews",
first mentioned by Clement and Origen, has apparently nothing to do
with the Ebionites described by the same authors. It may have been
the Gospel of the original Jewish-Christian section of the Church of
Egypt. The Gospel of the Ebionites is mentioned only b y Epiphanius.
This Gospel originated in the same circle as that which produced
writings such as the Periodoi Petrou, or, more probably, originated in
other but similar circles.
It is interesting that Epiphanius pays so much attention to the
dwelling places of the Jewish Christians. The information about Beroia
being the home of the Nazoraeans is very useful; so is his reference
to Perea as the place of abode of the Sampsaeans. But he is dependent
on Eusebius when he writes that the Ebionites lived in Kochaba.
72 CONCLUSIONS

In dealing with this information we must bear in mind that Epiphan­

ius is often drawing conclusions from these geographical data. As the
Sampsaeans lived in the same region as the Ossaeans, according to
a tradition known to Epiphanius, he concluded that the Sampsaeans
were originally Ossaeans and that they must have been influenced
by Elxai. From the tradition found in Eusebius about certain Christians
leaving Jerusalem before its fall in 70, he concluded that all Jewish-
Christians living to the east of the Jordan, such as the Nazoraeans
and the Ebionites, originated among these Christians. We may repeat
that all these observations were not the fruit of fresh information
but the result of his desire to reconcile different sources.
A negative result of our investigations is the absence of any mention
of Millenarian ideas in connection with Jewish-Christian sects. These
beliefs are only mentioned in connection with Cerinthus, when Caius'
supposition is quoted, and in connection with the Ebionites when
Jerome mentions this group in an off-hand way, coupling them with
1
the Jews.
Baptism and the eucharist are hardly mentioned in connection
with Jewish-Christian groups. Nothing in particular is said about
baptism. Concerning the eucharist, we find that is was celebrated by
the Ebionites at the same time as the Jewish Passover according
2 8
to Origen, with unleavened bread according to Origen and Epiphanius,
4
and with water according to Irenaeus and Epiphanius.
It is interesting to note that Epiphanius writes that the Ebionites
used to meet in places they called synagogues, and that they had Elders
and archisynagogues.*
Prophets are mentioned several times. Irenaeus writes that they
were carefully explained by the Ebionites. This statement may be
considered in connection with the Nazoraean commentaries on the
prophet Isaiah. However, in the "Ebionite" writings used by Epi­
phanius we notice a certain depreciation of the prophets. The same
6
tradition may be found in Methodius. Evidently we are not dealing
with one and the same conception with regard to the prophets.

1
See Jerome, in Es. 6 6 , 2 0 .
2
Origen, in Matth. comm. ser. 79.
3
Origen, in Matth. comm. ser. 79, and Epiphanius, Pan. 3 0 16 1.
4
Irenaeus, adv. haer. V 1 3 and Epiphanius, Pan. 3 0 16 1.
« Epiphanius, Pan. 3 0 18 2 .
6
Methodius, Sympos. V I I I 2 0 . Hilgenfeld, Ketzergeschichte p. 437-438, quotes a
Greek passage in which is mentioned Ebion's exegesis of the prophets. This, however
 CONCLUSIONS 73

In Irenaeus* description of the Ebionites and Epiphanius' description

1
of the Elkesaites we read about the custom of praying in the direction
of Jerusalem.
Furthermore, we often find the report that Jewish Christians wished
to imitate Jesus, and that this was the reason why they lived according
2
to the Jewish Law.
Finally, we may point two different Christologies. One, which we
may call typical, says that Jesus was a mere man who became the son
of God. The other speaks of Christ continually reappearing through
the ages. This latter conception, found only in Epiphanius'descriptions
of the Ebionites and his account of the Elkesaite doctrine, shows a
3
number of variations.
The information about these Jewish-Christian practices is certainly
interesting, but we must admit that it is very scanty. It may be used
as a starting point for further investigation, in spite of the fact that
we often find, in various authors, contradictory statements about
the same subject.
Within these limitations we hope that these conclusions have made
some contribution to the study of Jewish Christianity.

apparently is not meant to deal with Ebion or Ebionites, see A . Harnack, Lehrbueh
4
der Dogmengeschichte I , Tubingen 1 9 0 9 , p. 7 2 8 , n. 1.
1
Irenaeus, adv. haer. I 2 6 2 , and Epiphanius, Pan. 19 3 5-6.
2
Cf. Pseudo-Tertullian about the Ebionites quoting Matthew 10, 2 4 , Epiphanius
about the Cerinthians quoting Matth. 1 0 , 2 5 (Pan. 28 5 1) and about the Ebionites quoting
the same passage (Pan. 3 0 26 2 ; 3 0 33 4 and 7) and Origen about the Ebionites who
wish to be imitatores Christi, in Matth. comm. ser. 79.
3
See Epiphanius Pan. 30 3 , Hippolytus, Ref. I X 14 2 and X 2 9 , Epiphanius Pan.
53 1 8.
 APPENDIX I

Pseudo-Tertullian, Epiphanius and Filaster on Cerinthus and Ebion

The remarks on the various heresies in Pseudo-Tertullian, Epiphan­

ius and Filaster show a great similarity both in order and contents.
For this reason R.A. Lipsius, Zur Quellenkritik des Epiphanius, Wien
1865, esp. p. 115-122 and 122-151, supposed that they were dependent
on the lost Syntagma written by Hippolytus. Although this idea had
already been refuted by J. Kunze, De Historiae Gnosticismi Fontibus,
Lipsius 1894, esp. p. 59-68 (see also E. Schwartz, Zwei Predigten Hippo-
lyts, in: Sitzungsber. der Bayer. Akad. der Wissensch., phil-hist. Abt.
1936, 3, Miinchen 1936, esp. p. 37-38, and P. Nautin, Hippolyte,
contre les Heresies, fragment, etude et edition critique, Paris 1949),
we intend to deal with this subject once more, starting from the parallel
passages.

Pseudo-Tertullian Epiphanius Filaster

3 XXXVI

Cerinthus haeretious eru- Cerinthus successit huius

pit similia doeens. nam et errori et similitudine vani-
ipse mundum institutum tatis, docens de generatio-
esse a angelis dicit; Chris­ ne itidem salvatoris deque
tum ex semine Joseph na- creatura angelorum, in
tum proponit hominem il­ nullo disoordans ab eo,
ium tantummodo sine di- nisi quia ex parte solum
vinitate contendens, ip- legi consentit, quod a deo
sam quoque legem ab an­ data sit, et ipsum deum
gelis datam perhibens, Iu- Iudaeorum esse aestimat
daeorum deum non domi- qui legem dedit fillis Isra-
num, sed angelum pro- hel. Docet autem circum-
mens cidi et sabbatizare, et
Christum nondum surre-
xisse a mortuis, sed resur-
reotionem adnuntiat. A -
postolum Paulum beatum
non accipit... euangelium
secundum Mattheum so­
lum accipit, tria euangelia
8pernit... His sub aposto-
lis beatis quaestionem se-
ditionis commouit, dicens
debere circumcidi homi­
nes . . .
 APPENDIX I 75

Pseudo-Tertullian states that a close agreement exists between the

conceptions held by Cerinthus and Carpocrates respectively. He deals
with them in this order. His remarks on the creation of the world
by angels and on Christ being the son of Joseph both agree with the
passage about Carpocrates in Irenaeus, adv. haer. I 25 1. The idea of
the Law having been given by angels, and of the God of the Jews being
an angel, can also be found in passages dealing with Gnostic teachers.
This causes Pseudo-Tertullian to describe Cerinthus as a Gnostic,
and in order to do this he quotes some typical Gnostic characteristics.
Epiphanius shows agreement with Pseudo-Tertullian in 28 1 1-2.
He differs from him in saying that Cerinthus gives partial adherence
to Judaism, and in identifying one of the angels, who gave the Law,
with the angel who created the world.
The first deviation may be explained by Epiphanius' supposition
that Cerinthus, as Paul's opponent, wished to live according to the
Law. The second is due to an attempt to reconcile some loosely connect­
ed statements in Pseudo-Tertullian.
Filaster also emphasises the agreement between Carpocrates and
Cerinthus. This applies to the ideas about Jesus' birth and the creation
of the world by angels. The Cerinthians, however, are supposed to
live according to the Law only "partially". Here we recognise the
words of Epiphanius who, however, wrote about a partial adherence
to Judaism. We accept this alteration as a correction made by Filaster,
who uses this information in connection with the way in which the
Law had been given. The reason for living according to the Law is
because it was given by the God of the Jews. Here nothing is said about
any connection between the angels who created the world and God who
gave the Law. This must be explained as a new development when
compared with the description given by Epiphanius. Filaster avoids
the Gnostic idea that a law given by angels is to be ignored. His attitude
must be due to fact that he was the last author to try to make sense
of an incoherent remark in Pseudo-Tertullian.
Otherwise we notice his dependence on Epiphanius.
This means that the similarity cannot be explained by the use of
a common source. The agreement between Epiphanius and Pseudo-
Tertullian is due to Epiphanius having made use of the latter. Filaster
in his turn makes use of Epiphanius. Since we do not notice any agree­
ment between Filaster and Pseudo-Tertullian which is not also present
in Epiphanius we have to accept that Filaster did not use Pseudo-
Tertullian.
 76 APPENDIX I

We must leave aside the question as to whether Pseudo-Tertullian

used an unknown source. But since, as we stated above, the remarks
in Pseudo-Tertullian may be traced to Irenaeus' descriptions of the
Gnostics, we might suggest that in Pseudo-Tertullian we find only
a passage about Cerinthus which also was composed from data taken
from Irenaeus.

Pseudo- Tertullian Epiphanius Filaster

3 XXXVII

Huius successor Ebion Hebion discipulus eius Ce­

fuit, Cerintho non in omni rinthus, in multis ei simi­
parte consentiens, quod a liter errans saluatorem
deo dicat mundum, non nostrum hominem de Io-
a angelis factum et quia seph natum carnaliter
scriptum sit: nemo disci- aestimabat, nihilque diui-
pulus super magistrum, nitatis in eo fuisse doce-
nec servus super domi- bat, sed sicut omnes
num, legem esse proponit, prophetas, sio et eum
scilicet ad excludendum gratiam dei habuisse ad-
euangelium et vindican- serebat, non tamen deum
dum Iudai8mum. maiestatis et dei patris
filium cum patre sempi-
ternum esse credebat,
cum divinae scripturae
deum sempiternum cum
patre vero ao sempiterno
ubique testantur ac prae-
dicant.

Pseudo-Tertullian gives us a very short passage on Ebion. He writes

that Ebion is Cerinthus' successor. This seems to bring Cerinthus and
Ebion into close connection with each other. He does not, however,
make clear the nature of their agreement. He only writes that they
do not agree "in every respect". Ebion rejected the idea that the world
was created by angels, and wished to live according to the Law, appeal­
ing to Matth. 10, 24.
Epiphanius shows some agreement with Pseudo-Tertullian. Since he
deals with the Nazoraeans before he describes the Ebionites, he is
inclined to emphasize the relationship between Nazoraeans and Ebion­
ites.
Epiphanius may depend on Pseudo-Tertullian when he writes about
the disciple who is no greater than his master.
The agreement between Filaster and Pseudo-Tertullian is limited
to the beginning of the passage. Filaster, who says nothing about
 APPENDIX I 77

the Nazoraeans, writes that Ebion is Cerinthus' disciple. This assertion

may be traced to Pseudo-Tertullian but, unlike this writer, he does
not speak about the difference between Ebion and Cerinthus but about
their agreement, as Epiphanius did. Since Filaster wrote about Cerin­
thus first and then dealt with Ebion, he can say that both accept Jesus
as the son of Joseph. He writes about this, however, with words taken
from Epiphanius.
This means that Epiphanius depends on Pseudo-Tertullian and that
Filaster uses Epiphanius. Again we cannot say anything about the
source of Pseudo-Tertullian.
 APPENDIX II

The Relation between the Ebionites,

according to Epiphanius' Description, and Elxai

Ebionites Periodoi Pe- Gospel of thei Elxai (IX Other groups

trou, Ana- Ebionites and X refer
bathmoi, to Hippoly-
Horn. Rec. tus. VI refers
to Eusebivs)

Christohgy
a, Christ descends 30 3 6 3 0 13 7
on Jesus in 3 0 14 4
form of a dove

6. Son of God b y 3 0 18 5-6

virtue or election

c. Christ a true 3 0 18 5 Horn. Bee.

prophet

d. Christ an 3 0 16 4 Bee.
archangel

c. two kingdoms,
of Christ and of
devil 3 0 16 2 Horn. Bee.

f. Christ is A d a m 30 2 3 Horn. ( ? ) 53 1 8
cf. I X 14 1

g. Christ is a 30 3 4 X29 2
Spirit who
comes back
again and again

h. Christ is a 3 0 18 9 Horn.
revealer

i. Christ is of 3 0 17 6 19 4 1
enormous size 53 1 9

Rejection of meat 30 15 3 P . P . Horn. 3 0 13 5 53 1 4 18 1 4

30 22 4 19 3 6 (Nasar.)

Purification 3 0 2 3-5 P. P. Horn. I X 13 4 936

30 15 3 Beo. I X 15 4 (Samar.)
53 1 4

Rejection of temple 30 16 7 A n a b . Horn. 3 0 16 5 19 3 6 18 1 4

and sacrifices (Nasar.)
 APPENDIX H 79

Obligation to marry 30 2 6 Horn. 19 1 7

30 15 1-2
3 0 18 2

Rejection of kings 3 0 15 2 P. P. Horn. 53 1 7

and prophets 3 0 18 4-5 VI38(?)
and 9

Repudiation of Paul 3 0 16 8 Horn. Bee. V I 38

(Simon
Magus)

False pericopes 30 18 7 Horn. 3 0 18 7 ( ? )

Oaths 30 17 4 Horn. 19 1 6
19 6 4
I X 15 2
I X 15 5
 INDEX OF MODERN AUTHORS

Altaner, B . 16 Nautin, P. 74
Bagatti, B . ix, 27 Peterson, E . 58
Barbel, J. 22 Pines, S. rx
Bardenhewer, 0 . 13, 3 1 , 47 Poschmann, B . 55
Bardy, G. 3 , 4 , 5 , 12, 15, 16, 4 7 , 4 8 , 4 9 Reicke, B . 19
Bauer, W . 19 Resch, A . 23
Brandt, W . 64, 67 Rissi, M . 12
Chabot, J.-B. 8 Rordorff, W . 60
Dantelou, J. i x , 19, 59 Rudolph, K . 4 4 , 5 4 , 5 5 , 67
Duensing, H . 10 Schlier, H . 19
Feltoe, C. L . 8 Schmidt, S. - Wajnberg, L . 4 , 9, 15, 2 0
Hacke, B . 14 Schmidtke, A . 25, 26, 28, 31, 45, 48, 49,
Harnack, A . 8, 3 1 , 5 0 , 5 2 , 5 3 , 67, 73 50
Hauck, R . 14 Schoeps, H . - J . rx, 2 0 , 2 1 , 2 4 , 3 1 , 3 3 , 3 7 ,
Henrichs, A . - Koenen L . 66 3 8 , 4 0 , 4 6 , 67
Hilgenfeld, A . 3,30,72 Schurer, E . 46
Holl, K . 30 Schwartz, E . 38, 74
Irmscher, J. 5 6 , 5 7 , 67 SedlaSek, I . 5
Jellicoe, S. 52 Strecker, G . rx, 3 1 , 3 3 , 3 6 , 3 7 , 3 8 , 5 4 ,
Klijn,A.F.J. 49 6 7 , 69
Kretschmar, K . 59 Swete, H . B . 52
Kunze, J. 19, 7 4 Quasten, J. 5
Lagarde, P . de 27, 29, 44 Vielhauer, A . 25, 27, 48, 49
Lagrange, M . - J . 30, 48, 49 Waitz, H . 30, 47, 49, 57
Lipsius, R . A . 31, 38, 74 Werner, M . 21
Longenecker, R . N . ix Widengren, G . 60
Meyer, E . 19, 4 5 , 4 8 , 4 9 Wurm, A . 19
Michaelis, W . 21 Yamachi, E . M . 67
Munck, J . ix Zahn,Th. 11,27,47
Musurillo, H . 37
 I N D E X OF NAMES

Abraham 34 Const ant ine 61

Acts of the Apostles 15 Corinth 10, 13
Adam 3 3 , 3 4 , 38, 5 4 , 6 4 Cornelius 9
Adraa 29 Cyprus 29
Alcibiades 5 4 , 5 5 , 5 6 , 57, 58, 59, 6 0 , 6 1 , Daniel 21, 36
64 David 36
Alogi 11 Dead Sea 6 1 , 64
Anabathmoi Iakobou 3 1 , 32, 3 7 , 69 Decapolis 38, 45
Anacephalaiosis 13, 3 9 , 4 6 , 5 1 , 6 5 Dionysius 7, 8
Antioch 9, 5 0 Dionysius bar-Salibi 4 , 5 , 6, 8, 18
Apamea 55, 60 Domitian 14, 52
Apocalypse of John 4 , 5 , 6, 7, 8, 11 Domnus 52
Apocryphon of Jeremiah 50 Ebedjesu 5
Apollinaris 49 Ebion(ites) rx, 7, 10, 1 1 , 13, 14, 16, 17,
Apostolici 36 18, 19, 2 0 , 2 1 , 2 2 , 2 3 , 2 4 , 2 5 , 2 6 , 2 7 , 28,
Aquila 20 29, 3 0 , 3 1 , 3 2 , 3 3 , 3 4 , 3 5 , 36, 3 7 , 3 8 , 39,
Arielitis 61 4 0 , 4 1 , 4 2 , 4 3 , 5 1 , 5 3 , 5 4 , 63, 6 4 , 6 5 , 68,
Arnon 64 69, 7 0 , 7 1 , 7 2 , 73, 7 4 , 7 6 , 77
Artemis 60 Egypt(ians) 4 , 17, 2 4 , 4 3 , 69, 71
Asia Minor 3 , 4 , 5 , 9, 10, 12, 13, 14, 17, Elia 31,36
18, 19, 2 9 , 68 Elisa 36
Asteroth 28 Elxai(kesaites) rx, 17, 19, 2 0 , 2 9 , 3 0 , 3 2 ,
Augustine 13, 1 5 , 16, 17, 4 1 , 5 0 , 5 1 , 5 4 , 3 3 , 3 4 , 3 5 , 36, 37, 38, 4 1 , 4 2 , 4 3 , 5 4 , 5 5 ,
71 56, 5 7 , 5 8 , 59, 60, 6 1 , 6 2 , 63, 6 4 , 6 5 , 66,
Basanitis 28, 29, 4 5 67, 6 9 , 7 0 , 7 1 , 7 2 , 73
Basilides 3 , 4 , 6, 9, 15, 61 Encratites 36
Batanaea 28, 29 Ephesus 4 , 8, 17, 2 9 , 6 8
Beroia 4 4 , 4 5 , 4 6 , 4 7 , 5 0 , 52, 68, 71 Epiphanius 6, 8, 9, 10, 1 1 , 12, 13, 14, 15,
Caesarea 4 7 , 4 8 , 4 9 , 5 0 , 60, 6 1 , 68 16, 17, 18, 19, 2 0 , 2 3 , 2 8 , 29, 3 0 , 3 1 , 3 2 ,
Cainites 13, 15 3 3 , 3 4 , 3 5 , 36, 37, 3 8 , 3 9 , 4 0 , 4 1 , 4 2 , 4 3 ,
Caius 4 , 5 , 6, 7, 8, 18, 72 4 4 , 4 5 , 4 6 , 5 0 , 5 1 , 5 2 , 5 4 , 5 5 , 5 6 , 5 8 , 60,
Callistus 54, 55, 56 6 1 , 6 2 , 6 3 , 5 4 , 6 5 , 6 7 , 6 8 , 69, 7 0 , 7 1 , 72,
Carpocrates(ians) 3 , 6, 8, 10 1 1 , 13, 14, 73, 7 4 , 7 5 , 76, 77
16, 17, 18, 19, 2 0 , 2 2 , 2 3 , 26, 3 1 , 75 Eusebius 5, 7, 8, 13, 16, 17, 18, 19, 2 5 ,
Cerinthus(ians) i x , 3 , 4 , 5, 6, 7, 8, 9, 10, 26, 2 7 , 2 8 , 2 9 , 3 0 , 3 1 , 3 7 , 38, 3 9 , 4 1 , 4 2 ,
11, 12, 13, 14, 15, 16, 17, 18, 19, 2 0 , 22, 4 3 , 4 8 , 4 9 , 5 0 , 5 1 , 5 2 , 5 3 , 5 4 , 6 0 , 6 1 , 63,
23, 26, 28, 31, 33, 34, 35, 39, 40, 42, 44, 7 1 , 72
4 5 , 5 1 , 6 8 , 7 2 , 7 3 , 7 4 , 7 5 , 76, 77 Ezechiel 36
Chalcis 47 Fattik 65
Chooba see Kochaba Faustus 50, 54
Clement of Alexandria 71 Filaster 14, 15, 16, 4 0 , 4 1 , 5 4 , 7 4 , 7 5 , 76,
Clement of R o m e 3 1 , 33 77
82 INDEX

Galatia 12, 17, 51 Judas 15

Gentiles 3 0 , 5 0 , 51 Juliana 53
Gnostic(s) 3 , 4 , 7, 15, 18, 19, 6 1 , 68, 7 5 , Justin Martyr 34
76 Karnaim 28
Gospel of the Ebionites 10, 1 1 , 2 6 , 3 0 , K i t a b al-Fihrist 6 5 , 66
34, 36, 3 7 , 49, 69, 71 Kochaba (Chooba, Kokaba) 27, 28, 29,
Gospel of the Egyptians 24 37, 4 3 , 4 4 , 4 5 , 71
Gospel of the Hebrews 10, 2 4 , 2 5 , 26, 27, Letter to the Galatians 17, 5 1 , 57
30, 4 1 , 4 2 , 48, 4 9 , 71 Mani(chaeans) 6 5 , 66
Gospel of John 3 , 4 , 7, 11 Marcion(ites) 3 , 12, 15, 2 1 , 36, 61
Gospel of Luke 12 Marius Victorinus 64
Gospel of Mark 3, 20, 30 Marthous and Marthana 62, 64
Gospel of Matthew 10, 11, 15, 2 0 , 2 3 , 2 6 , Mary see Joseph
30, 3 1 , 4 1 , 4 2 , 4 6 , 4 7 , 4 8 , 53 Matthew 31
Gospel of the Nazoraeans 46, 4 7 , 4 8 , 4 9 , Menander 3
60, 5 2 , 68, 71 Merinthus(ians) 12, 13, 16
Gospel of Peter 62 Methodius 72
Gospel of the Twelve 30, 48, 49 Minaeans 4 0
Hebrews 17 Moabitis 29, 61, 64
Hegesippus 27, 29, 4 8 , 5 0 , 68 Monarchian Prologues 14
Hilarius Arelatensis 14 Monarchians 25
Hippolytus 4, 5, 6, 8, 17, 18, 19, 2 2 , 2 3 , Montanists 5 , 8, 12
25, 26, 2 8 , 3 1 , 4 2 , 5 4 , 5 5 , 56, 5 7 , 58, 59, Mughtasilah 65
60, 6 1 , 6 3 , 7 1 , 7 4 Nabataea(-tidis) 29, 61
Iexai 62, 64 al-Nadim 65
Irenaeus 3 , 4, 5, 6, 7, 8, 9, 11, 12, 17, 18, Nasaraeans 35, 36
19, 2 0 , 2 2 , 23, 2 4 , 2 6 , 2 8 , 3 0 , 3 1 , 36, 34, Nazaraeans 35
37, 38, 4 1 , 4 2 , 4 3 , 68, 69, 7 0 , 7 1 , 7 2 , 73, Nazareth 27
76 Nazoraeans i x , 17, 2 7 , 2 8 , 29, 3 0 , 4 0 , 4 1 ,
Isiah 3 6 , 4 9 , 5 2 , 72 44, 45, 46, 47, 48, 50, 51, 52, 63, 54, 62,
Israel(ites) 23, 35 64, 68, 7 1 , 7 2 , 7 6 , 77
Iturea 61, 64 Nepos 7
James 31, 33, 35, 54 Nicephorus Callistus 53
Jeremiah 36 Ophites 13
Jerome 13, 14, 3 9 , 4 0 , 4 1 , 4 5 , 4 6 , 4 7 , 48, Origen 2 3 , 2 4 , 2 5 , 26, 2 7 , 28, 3 0 , 3 8 , 4 2 ,
4 9 , 5 0 , 5 1 , 52, 5 3 , 68, 7 1 , 72 4 3 , 4 9 , 5 3 , 6 0 , 6 1 , 68, 6 9 , 7 1 , 72, 73
Jerusalem 5, 9, 2 0 , 2 8 , 2 9 , 4 2 , 4 4 , 4 5 , 62, Ossaeans 2 9 , 3 0 , 4 2 , 6 1 , 62, 64, 6 5 , 72
63, 68, 7 2 , 73 Palestine 2 7 , 5 0 , 68
Jew(s) 7, 9, 13, 2 3 , 2 4 , 27, 3 4 , 3 9 , 4 5 , 46, Palladius 53
53, 5 4 , 6 0 , 6 1 , 6 2 , 6 3 , 6 4 , 7 1 , 72, 7 5 Paneas 29
John the Apostle 3 , 4 , 6, 8 , 1 3 , 1 4 , 1 7 , 2 1 , Papias 26
29, 3 1 , 3 9 , 4 2 , 68 Parthia(ians) 5 5 , 56, 6 0 , 67
John the Baptist 31 Patricius 54
Jordan, the river 27, 2 9 , 4 3 , 4 5 , 6 7 , 70, Paul 4, 6, 9 , 1 0 , 1 1 , 1 5 , 1 7 , 1 8 , 1 9 , 2 0 , 2 1 ,
72 2 4 , 37, 3 8 , 3 9 , 4 2 , 4 4 , 5 0 , 5 1 , 5 2 , 6 1 , 68,
Joseph and/or Mary 3 , 6, 8, 10, 11, 13, 70, 75
14, 17, 2 0 , 2 5 , 2 8 , 2 9 , 3 0 , 3 1 , 3 3 , 37, 39, Paul of Samosata rx
4 1 , 4 2 , 7 5 , 77 Pella 28,29,44,45
 NAMES 83

Perea 28,44,61,64,71 Samuel 36

Periodoi Petrou 3 1 , 3 2 , 3 3 , 3 5 , 3 6 , 37, 38, Saturnilus 3 , 6, 13
4 3 , 6 9 , 71 Serapion 52
Peter 9, 1 5 , 3 1 , 3 5 Seres 55
Phineas 6 0 , 62 Sethians 13
Photinus 40 Simon Magus 10
Polycarp 4 Sobiai 55
Pontius Pilate 47 Solomon 36
Praedestinatus 17,41 Spirit, holy — 9, 2 5 , 3 4 , 56, 6 9 , 6 3 , 6 4
Primasius 14 Susa 60
Proclus 5 Symmachus(ians) rx, 2 7 , 3 3 , 4 0 , 4 1 , 5 0 ,
Pseudo-Augustine 14 5 2 , 5 3 , 5 4 , 68
Pseudo-Clementines 31, 32, 33, 34, 35, Syntagma 74
36, 3 7 , 3 8 , 4 3 , 6 4 , 6 8 , 6 0 , 6 9 , 7 0 , 71 Syria 55, 60
Pseudo-Hieronymus 15, 16, 2 3 Tatian 36
Pseudo-Ignatius 25 Tertullian 21,22,23,42
Pseudo-Tertullian 6, 7, 8, 9, 12, 13, 14, Theodor bar-Khonai 13, 44, 46, 65
15, 16, 18, 2 3 , 2 4 , 3 5 , 3 7 , 39, 4 0 , 4 3 , 73, Theodoret 17, 19, 4 1 , 4 2 , 5 1 , 5 2 , 6 0
74, 7 5 , 7 6 , 77, Theodotion 20, 40, 53
Rome(ans) 5 , 2 9 , 4 3 , 5 6 , 5 9 , 6 0 , 6 1 , 67 Theodotos rx, 23
Rupertus Tuitensis 14 Timothy 18, 4 2
Samaritans 28, 32 Trajan 55, 56, 61, 62, 63
Sampsaeans 29, 3 7 , 4 1 , 55, 61, 62, 64, 65, Valentinus(ians) 3 , 4 , 13, 2 1 , 2 5
71,72 Zephyrinus 5
Samson 31, 36
 I N D E X OF SUBJECTS

adultery 58 king, mighty — or great — 59, 6 2 , 6 3

altar 31 law, Jewish — 6, 8, 9, 13, 14, 15, 16, 17,
angel (Son of God) 2 1 , 22, 55, 56 2 0 , 2 1 , 2 2 , 2 4 , 2 5 , 26, 2 8 , 3 5 , 3 7 , 39, 4 0 ,
angels 3 , 4 , 5, 6, 7, 8, 9 , 1 3 , 1 4 , 1 9 , 3 3 , 3 4 , 41, 42, 43, 44, 46, 50, 51, 53, 57, 58, 62,
55, 5 6 , 5 8 , 60, 7 5 , 76 68, 70, 73
apostle 5, 21, 44, 54, 64 magic 5 7 , 5 9 , 62
apostles, false or pseudo- 10 marriage 3 3 , 3 5 , 36, 6 2 , 6 3 , 70
archisynagogues 3 8 , 72 martyrs 15, 61
ascension 44 mathematics 57
ascetism 56 meat 3 1 , 3 5 , 4 2 , 5 1 , 6 4 , 6 6 , 70, 71
astrology 57, 58, 69 millenarianism 5, 6, 7, 8, 11, 16, 17, 18,
baptism of Jesus 3 , 12, 3 1 , 3 4 19, 39, 72
baptisms and purifications 12, 31, 32, oaths 3 6 , 3 8 , 6 2 , 70
33, 3 5 , 3 6 , 38, 5 0 , 5 4 , 5 5 , 56, 5 7 , 5 8 , 59, passover 2 4 , 72
6 1 , 6 3 , 6 4 , 65, 6 6 , 7 0 patriarchs 34
birth of Jesus rx, 3 , 4 , 6, 8 , 1 0 , 1 1 , 1 4 , 1 8 , pentateuch 3 7 , 62
20, 2 1 , 2 4 , 2 5 , 2 6 , 2 8 , 2 9 , 3 0 , 3 3 , 3 1 , 3 7 , pericopes, false — 37
4 1 , 4 2 , 4 3 , 46, 4 7 , 6 0 , 5 7 , 5 8 , 5 9 , 6 4 , 68, persecution 6 1 , 6 2 , 63
75, 77 prayer 2 0 , 4 2 , 58, 6 2 , 6 3 , 6 5 , 68, 73
bishops 13, 14 pre-existence 13, 2 5 , 2 7 , 3 9 , 41
chastity 62 presbyter 3 2 , 38
circumcision 4 , 6, 9, 13, 15, 16, 2 0 , 2 3 , prophecy 62
24, 2 9 , 3 5 , 3 7 , 3 9 , 4 2 , 4 4 , 5 1 , 5 7 , 6 2 , 63 prophet (Christ) 16, 2 2 , 3 3 , 3 4 , 4 0
creation 3 , 4, 6, 7, 8, 9 , 1 3 , 1 4 , 1 7 , 1 8 , 1 9 , prophets 8, 9, 16, 2 0 , 3 1 , 36, 3 7 , 4 2 , 4 9 ,
33, 4 1 , 4 6 , 7 5 , 7 6 5 5 , 6 4 , 6 8 , 7 0 , 72
demons 59 rejection of Paul 6 , 1 5 , 20, 24, 37, 38, 61,
devil 34 68, 70
death and suffering of Jesus 1 1 , 3 4 , 47 remission of sins 5 5 , 5 6 , 5 8 , 61
dove 3 , 9, 3 4 resurrection of Jesus 3 , 4 , 11, 12, 15, 16,
elders 72 17, 4 7
election of Jesus 34, 42 resurrection of men 5, 1 1 , 12, 15, 4 6
eucharist 2 0 , 36, 3 8 , 6 8 , 72 revelations 5 , 3 6 , 4 5 , 5 5 , 56, 58, 6 2 , 6 3 ,
exorcism 57 64, 70
fire 31,62 sabbath 15, 16, 26, 29, 3 5 , 5 1 , 6 0
food, pure and impure — 24, 66 sacrifices 3 1 , 3 6 , 62, 6 3 , 64, 70, 7 1 , 7 5
foreknowledge 57 sins 57, 58, 59
genealogy 10, 1 1 , 3 1 , 4 6 Spirit (Christ) 33, 54
Gospel, written in Syriac or Aramaic 2 7 , synagogue 3 8 , 4 0 , 72
28, 4 8 , 5 0 , 68 temple in Jerusalem 31
idols 62 unleavened bread 2 4 , 3 6 , 72
incantations 58 virginity 3 1 , 3 2 , 33, 62
incarnation 13, 14, 16, 2 0 , 3 3 , 3 4 , 38, 5 4 , virtues of Jesus 3, 25, 34
69, 6 4 , 6 5 , 73 water 2 0 , 3 6 , 6 3 , 6 4 , 6 8 , 72
intercourse, sexual — 32, 66 witnesses, seven — 57, 58, 59, 62, 63
judgment 56
 I N D E X OF PASSAGES IN THE OLD
AND NEW TESTAMENT
AND THE EARLY CHRISTIAN LITERATURE

Old Testament Apost. Constit. V I 6 43

Augustine,
Numeri 2 5 60
de bapt. V I I 1 5 0 , 51
Psalm 8 21
c. Faust. X I X 4 5 0 , 51
Isaiah 7, 14 20
X I X 17 50, 51, 54
Zachariah 1, 14 22
c. Cresc. I 31 50, 51, 54
9,9 53
epist. C X V I 1 6 1 4 1 , 51
haer. 8 16
New Testament
10 41
Matthew 1, 2 3 53 32 65
2, 23 44 Canon Muratori 13
10,6 23 Cassianus,
10, 2 4 16, 2 3 , 2 4 , 7 3 , 76 de inc. Bom. 1 2 43
10, 2 5 16, 2 3 , 7 3 , 76 III 5 43
22,25 35 V10 43
Mark 1, 10 and par. pass. 9 Cassiodorus,
John 1, 14 21
hist. eccl. trip. I 14 43
Acts 3 , 1 3 46
I X 16 V 40
3.26 46
Chronicon Paschale 43
4.27 46
Chron. Ps.-Dionysianum 8
4,30 46
Bionysius bar-Salibi,
11,2 9
in Apoc, p . 1-2 5
14,24 9
Epiphanius,
21,28 9
anc. 13, 3 12
24,5 44
pan. 9 3 5 32
Galatians 2 50
18 38
2 , 14 51
4,4 21 18 1 4 35, 36
19 38, 61, 65
I Corinthians 15 1 1 , 12
19 1 1-2 61
15,32 15
19 1 2 29
I I Corinthians 1 1 , 13 10, 18
19 1 4 55, 56, 61, 62, 63, 64
19 1 5 62
Early Christian Literature
19 1 5-2 1 61
Alexander of Alexandria, 19 1 6 3 6 , 5 7 , 5 8 , 62
epist. I X 43 19 1 7 3 5 , 62
Ambrbsiaster, 19 1 10 2 4 , 69
ad Gal., prol. 53 19 2 1 6 0 , 62
Ambrosias, 19 2 2 6 1 , 62
defideV8, 105 40 19 2 4-5 62
86 INDEX

19 2 9 61 29 9 4 46
19 3 4 62 30 38, 5 8
19 3 4-4 4 62 30 1 1 76
19 3 5 20, 62 30 1 3 28
19 3 5-6 4 2 , 73 30 2 29
19 3 6 3 6 , 62 30 2 1 28, 40
19 3 7 6 2 , 63 30 2 2 29, 35, 76
19 4 1 55, 56 30 2 3-6 32
19 4 1-2 63 30 2 6 3 2 , 3 3 , 63
19 4 2 65 30 2 7 27
19 4 3 56,63 3 0 2 7-9 28
19 5 1 62 30 2 8 28, 44
19 5 4 2 9 , 4 5 , 62 30 2 9 29
19 5 6-7 62 30 3 73
19 6 1 55 30 3 1 29, 33
19 6 4 3 6 , 5 7 , 5 8 , 6 2 , 63 30 3 L 6 38
2 8 1 1-2 7 4 , 75 30 3 2 33, 41
2813 8 30 3 5 65
28 1 4 10 30 3 5-6 33
2 8 1 4-7 9 30 3 7 10, 3 0
28 1 5 34 3 0 11 3 40
28 2 1 9 30 13 1 11
28 2 3 9, 7 4 3 0 13 2 30
28 2 4 9 3 0 13 2-3 30
28 2 6 9, 10 3 0 13 3 31
28 4 1 9, 10 3 0 13 6 1 1 , 31
28 4 6 10 3013 7 31,34
28 5 1 10, 2 3 , 7 3 , 7 4 , 76 30 14 2 10, 3 1 , 3 4
28 5 3 11,74 3 0 14 4 31, 34
28 6 1 1 1 , 74 3 0 15 1 31
28 6 2 15 3 0 15 L 2 33, 35
28 7 5 46 3 0 15 2 36
28 8 1 12 3 0 15 3 35
3 0 15 3-4 42
28 8 2 10
3 0 15 4 35
291 1 44
3 0 16 1 3 6 , 72
2912 44
3 0 16 2 34
2913 44
3 0 16 3 34, 42
29 5 4 44
3 0 16 4 34
29 5 6 44
3 0 10 5 31, 36
29 6 2 44
3 0 16 6-7 31
29 6 3 44
30 16 7 63
29 7 3 46
3 0 16 8-9 37
29 7 4 46
3 0 17 4 3 6 , 57
29 7 6 46
3 0 17 5 29, 35
29 7 7 27
3 0 17 6 34, 56
2 9 7 7-8 44
3 0 17 6-7 63
29 7 8 28, 45
3 0 18 1 27, 29
29 9 2 46
 PASSAGES 87

30 18 2 3 5 , 38, 72 I I I 5 2-3 45
30 18 4 36 in 5 3 28, 2 9 , 4 5
30 18 5 13, 3 4 , 36, 4 0 I I I 24 6 46
30 18 7 37 I I I 25 5 26
30 18 9 36 i n 27 25
30 2 2 76 I I I 27 1 7, 39
30 2 2 4 31 I I I 27 1-6 41
30 2 3 1-2 3 1 , 39 I I I 27 2 13, 34
30 2 4 1-5 29 i n 27 3 25, 3 9
30 2 6 1-3 35 H I 27 4 3 0 , 39
30 2 6 2 23, 73, 76 ni28 7
30 33 3 35 i n 28 1 8
30 3 3 4 2 3 , 7 3 , 76 H I 28 2 5 , 16
30 33 7 2 3 , 7 3 , 76 m28 3 7
31 2 1 28 I I I 28 4 8
37 2 1 12 I I I 39 17 26
38 7 6 15 I V 14 6 8
40 1 5 27, 45 I V 22 8 27, 48
42 3 3 36 V82 46
46 2 3 36 V I 12 2 52
47 1 7 36 V I 17 62
51 2 3 28 V I 20 3 5
51 3 6 11 V I 38 38, 4 1 , 5 5 , 6 0
51 4 1 11 VII 24 1 7
51 5 6 10 V I I 25 1 8
51 6 7 28 V U 25 2-3 8
51 7 3 12 Praep. Ev. V I 1 1 35
51 10 4 28 Bern. Ev. V H 1 52
53 38, 41, 55, 61, 62, 64 Theoph. I V 12 27, 48
53 1 1 29, 64 Mai, Nova Pair. Bibl. V I 1 , 3 5
53 1 2 36, 64 29, 4 8
53 1 3 64 Onomasticon, p. 172, 55-56 29
53 1 4 35, 64 p. 2 1 3 , 36-39 29
53 1 7 37, 64 p. 215, 82 29
53 1 8 3 3 , 73 p. 285, 37-38 44
5 3 1 8-9 64, 65 p . 3 0 1 , 32-34 27
53 1 9 3 4 , 56 de eccl. theol. 1 14 27
61 1 2 36 Filaster,
69 23 1 12 haer.TL 15
69 2 3 1-2 28 XXXVI 16,74
Epist. Apost. XXXVII 16,40,76
1. (12) 10 XL 12
7. (18) 10 LX 11
Eugyppus, LXm 54
thes. C C X X V I 51 Gennadius Mass.,
Eusebius, de eccl. dogm. I I 43
hist. eccl. ITU 27 X X I I (LB) 40
H 25 6 5 X X V (LV) 8
88 INDEX

HUarius, X 23 2 38
de trin. I 2 6 43 X 21 4 , 17, 3 4
H 4 43 X 22 22, 23
II23 43 X23 23
V I I 3 and 7 40 X 29 64, 5 7 , 5 9 , 60, 6 4 , 7 3
Hippolytus, X 29 1 55
ref. 1 8 57 X 29 2 38
125 57 X32 57
IV13 57 Homiliae (Ps.-Clem.)
I V 36 57
I I 15 4 37
V26 57
I I 17 4 37
V I 21 3 4
I I 41 1-3 37
VII3 40
H 51 2 37
VII7 40
I I I 17-19 33
VII 7 1 4
III 20 60
V I I 2 7 13 4
III 20 2 34
V I I 33 4, 34
III 20 3 34
V I I 34 22, 25
III 24 2 37
VII35 23
III 26 3 36
I X 12 2 6 54
III 26 4 33
IX13 56
I I I 49-50 37
I X 13-17 54
III 49 3 37
I X 13 1 55
III 50 1 37
I X 13 2 55
III 52 1 37
I X 13 2-3 34, 56
I I I 53 37
I X 13 4 38, 56, 63
I X 13 5 56 I I I 53 3 37

I X 13 6 56 III 56 4 36

IX14 57 I I I 68 1 33

I X 14 1 38, 58 VII8 2 32

I X 14 2 57, 59, 73 V I I I 10 33

I X 14 3 57 V I I I 15 4 35
I X 15 36, 57, 58 X I 35
I X 15 1 59 XI 1 32
I X 15 1-3 57 XI11 35
I X 15 2 38, 57, 59 X I 33 4 32
I X 15 3 69 XII6 4 35
I X 15 3-6 58 XIII4 3 32
I X 15 4 38 XVIII6 36
I X 15 4-16 1 59 XX 2 2 34
I X 15 5 38 ep. Clem, ad Jac. 7 1-2 33
IX16 58 Diamart. 2 58
I X 16 3 60 2 1 36
I X 16 4 56 4 58
I X 17 2 56 4 1 36
X21 4,17,34 Honorius August.,
X22 22,23 de haer. lib. X X I I I 16
X 23 23 XXIV 61
 PASSAGES 89

LLC 39 5,4 47
Lin 43 de situ, p. 112, 9-13 27
Ignatius, in Titum 3 , 10-11 39
Philad. (long reo.) V I 43 in Mich. 7, 6 48
Irenaeus, in Hab. 3 , 11 63
adv. haer. 1 5 2 3 adv. Luc. 2 3 13, 29
172 3 26 40
I 11 3 3 de perp. virg. 17 39
123 5 3 in Gal. 1, 1 40
1241 3 1, 11 40
124 2 6 1, 11-12 40
I 24 4 3 , 6, 15, 4 6 , 61 1,17 40
I 2 4 4-5 9 3, 13-14 39, 40
I 25 1 3 , 6, 2 0 , 2 2 , 75 6,3 39
126 3 lib. interpr. hebr. nom., p. 70, 12 40
I 26 1 11, 2 0 , 2 2 , 3 4 de vir. ill. I I 4 8 , 49
I 26 2 1 1 , 19, 3 0 , 73 III 46,48
I 31 1 15 III1 45
III 1 1 46 IX 13, 14, 39
III 3 4 4 XVI 48
I I I 11 1 3 , 13 LIV 40,53
I I I 11 2 3 LIX 6
I I I 11 3 3 CIV 53
I I I 11 7 3, 20 CVII 40
I I I 15 1 20 in Matth., praef. 14, 39
6,11 47,48
I I I 21 1 20, 30
12,2 39
I V 14 6 8
12,10 49
I V 33 4 20
12,13 47,48,49
V 13 20, 36, 72
13,53-54 47
V 10 3 46
2 7 , 9-10 50
V 30 1 46
in Es. 1, 3 39
V I 24 4 46
1, 12 39
Isidorus of Seville,
8, 14 49
de haer. lib. I X 16, 4 3
8, 19-22 49
X 51
8, 23-9, 3 49
quaest. X I 7 16
11,2 25
etym. lib. V 51
29,20-21 49
CHI V I 8 16
31,6-9 49
Vm V I 37 39
66, 2 0 39, 72
V I I I V I 38 40
inEz. 16, 16 47,60
Jerome,
44,6 39
epist. L X I X 2 3 14
adv. Pel. I H 2 30, 47, 48
CVII 40
John Damascene,
CVII13 13, 47
CXn 13 39, 4 0 , 4 7 , 5 0 , 51 haer. 8 13
CXII16 39 29 46
CXXV12 47 30 39
in Eph. 4 , 10 40 53 65
90 INDEX

Justin Martyr, Palladius,

Dial. c. Tryph. L V I 34 Hist. Lausiaca 147 53
LXI 1 34 Paschasius Radbertus,
Kolner-Codex, exp. in ev. Matth. I I 2 50
04, 1-95, 14 66 V 9 39, 43
96, 6-16 66 Paulus,
96, 21-97, 10 66 de haer. lib. I V 16, 3 9
97, 11-17 66 V 51
97, 18-98, 8 55 XXXV 40
Marius Mercator, Porphyrius,
app. ad contrad. 13. 14. 15 40 de abstin. I V 2 0 36
Marius Victorious, Praedestinatus
ad Gal. 1, 15 33 19 51
1, 19 54 I 10 41, 43
Methodius, Pseudo-Hegemonius,
sympos. V I I I 2 0 3 7 , 72 acta arch. L X V I I I 40
Nestorian History X X X V 43 Pseudo-Hieronymus,
Nioephorus Callistus, indie, de haer. X 15, 16, 2 3 , 37
hist. eccl. m 13 28 Pseudo Tertullian,
i n 14 8 adv. omn. haer. 3 6, 7 4 , 76
V 12 2 8 , 53 7 15
VI 8 carmen ad Marc. I 43
Origen, Recognitions (Ps. Clement)
de princ. I V 3 8 23, 24 124 34
in Joh. H 12 24 I 24 5 34
horn. Ill 5 in Gen. 24 133-71 31
horn. X 2 in Lev. 24 I 3 3 3-5 35
horn. 11 in Luc. 30, 48 137 36
horn. XVII in Luc. 24 139 36
horn. Ill in Jer. 23 148 34
horn. XV 4 in Jer. 24 153 34
horn. XIX 12 in Jer. 24 I I 22 4 60
in Matth. X V 14 24 H42 5 34
XI12 24 IV3 1 35
XVI12 24, 25 V9 33
XVI16 53 V 36 3 35
XXV 15 Vn 6 4 35
comm. ser. 3 8 15 VUI11 35
79 2 4 , 3 6 , 7 2 , 73 VUI48 55
in Bom. m 1 1 24 V I I I 53 2 35
ad Titum 24, 25 I X 19 2 5 65
c. CeU. I 2 2 35 Rufinus,
n i 24 comm. in symb. apost. 3 9 43
V41 35 Tertullian,
V48 35 de praescr. X X X T T T 3-5 21
V61 24 xxxni n 21
V65 24 de virg. vel. 21
X X X 11 1 23 adv. Marc. I V 8 44
 PASSAGES 91

de came Chr. 14 21 V 11 17, 4 2

24 21 eccl. hist. I 4 3 5 42
defuga et pera. 9 1 5 , 61 V 11 3 42
Theodor bar-Khonai 13, 3 9 , 4 6 Timothy
Theodoret, de recept. haer. c. 2 8 C - 2 9 A 18
haer. jab., praef. 42 o. 2 8 B / C 42
1 4 35 44 o. 3 2 B 61
H I 41 Victorinus Poetovionensis,
n2 51 comm. in apoc. X X I 8, 13
nn 42
PART TWO
 LIST OF EDITIONS

Alexander of Alexandria
Epistolae de Ariana haeresi deque Arii depositione, in: Migne, Pair. Or. 18, Parisiis
1857.

Alexander Minorita
Expositio in Apocalypsim, ed. A . Wachtel, in: Monumenta Oermaniae Hist. I , W e i m a r
1955.

Ambrose

De Fide, ed. O. Faller, in: Corp. Script. Eccl. Lot. 78, Vindobonae 1962.

Ambrosiaster

Commentarius in Epistolam ad Galatas, in: Migne, Pair. Lot. 17, Parisiis 1879.

Augustine
De Baptismo Libri septem, ed. M . Petschenig, in: Corp. Script. Eccl. Lot. 5 1 , Vindo­
bonae-Lipsiae 1908.
Contra Fauslum, ed. I . Zycha, in: Corp. Script. Eccl. Lot. 2 5 , Pragae-Vindobonae-
Lipsiae 1891.
Contra Cresconium Libri quattuor, ed. M . Petschenig, in: Corp. Script. Eccl. Lot. 5 2 ,
Vindobonae-Lipsiae 1909.
Epistulae, ed. I . Hilberg, in: Corp. Script. Eccl' Lot. 5 5 , Vindobonae-Lipsiae 1912.
The De Haeresibus of Saint Augustine, a Translation with an Introduction and
Commentary, ed. L . 6 . Miiller, in: The Catholic University of America Patristic
Studies V o l . X C , Washington 1956.
Cassianus
De Incarnatione Domini contra Nestorium Libri VII, ed. M . Petschenig, in: Corp.
Script. Eccl. Lot. 17, Pragae-Vindobonae-Lipsiae 1888.
Cassiodoru8
Historia ecclesiastica tripartita, ed. W . Jacob - R . Hanslik, in: Corp. Script. Eccl.
Lot. 7 1 , Vindobonae 1952.

Chronikon Paschale, ed. L . Dindorfius, 2 V o l . , Bonnae 1832.

Clement of Alexandria
Stromata, Buch I - V I , ed. O. Stahlin, in: Oriech. Christi. Schriftst., Clemens Alexan-
drinus I I , Leipzig 1906.

Constitutiones Apostolorum
Didascalia et Constitutiones Apostolorum, ed. F . X . Funk, Paderborn 1905.

Didymus the Blind

Psalmenkommentar, Teil I I I , ed. M . Gronewald, in: Papyr. Texte u. Abhandl. 8,
Bonn 1969.
96 L I S T OF E D I T I O N S

Dionysius Bar Salibi

In Apocalypsim, Actus et Epistulas Catholicas, ed. I . SedlaSek, in: Corp. Script. Christ.
Or. 101 Script. Syr. ser. I I , Romae-Parisiis 1909.

Epiphanius
Ancoratus und Panarion Haer. 1-33, ed. K . Holl, in: Griech. Christi. Schriftst.,
Epiphanius I , Leipzig 1915.
Panarion Haer. 34-64, ed. K . Holl, in: Qriech. Christi. Schriftst., Epiphanius I I ,
Leipzig 1922.
Panarion Haer. 65-80, ed. K . Holl, in: Griech. Christi. Schriftst., Epiphanius I I I ,
Leipzig 1933.

Epistula Apostolorum, ed. H . Duensing, in: Kleine Texte f. Vorlesungen u. Vbungen 152,
Bonn 1925.

Eugyppius Abbas Africanus

Thesaurus ex S. Augustini Operibus, in: Migne, Pair. Lot. 6 2 , Parisiis 1863.

Eusebius
Demonstratio evangelica, ed. L A . Heikel, in: Griech. Christ. Schriftst. Eusebius V I ,
Leipzig 1913.
Die Kirchengeschichte I-V, ed. E . Schwartz, in: Griech. Christ. Schriftst., Eusebius
I I , 1, Leipzig 1903.
Die Kirchengeschichte VI-X, ed. E . Schwartz, in: Griech. Christi. Schriftst., Eusebius
I I , 2 , Leipzig 1908.
De Theophania (Greek fragm.), in: Migne, Pair. Gr. 2 4 , Parisiis 1857.
Die Theophanie (Syriac), ed. H . Gressmann, in: Griech. Christ. Schriftst., Eusebius I I I ,
Leipzig 1904.
Onomastika, ed. P. de Lagarde, Gottingen 1887 (reprint 1966).
Vber die kirchliche Theologie, ed. E . Klostermann, in: Griech. Christ. Schriftst.,
Eusebius I V , Leipzig 1906.
The Fihrist of al-Nadim, 2 vols., ed. and transl. B . Dodge, N e w York-London 1970.

Filaster
Diversarum Hereseon Liber, ed. F . Marx, in: Corp. Script. Eccl. Lot. 3 8 , Pragae-
Vindobonae-Lipsiae 1898.

Gennadius Massiliensis
De ecclesiasticis Dogmatibus, ed. F . Oehler, in: Corp. Haeres. I , Script, haer. min.
Lot., Berolini 1856.

Georgius Monachus
Chronicum breve, ab orbe cond. ad ann. post Chr. natum 840 et a div. script, ad ann.
usque 1143 contin., in: Migne, Pair. Gr. 110, Parisiis 1863.

Gregory of Nazianzus
Orationes, in: Migne, Pair. Gr. 3 5 , Parisiis 1885.

Hilarius Arelatensis
Expositio in Epistolas Catholicas, ed. A . H a m m a n , in: Migne, Pair. Lot. Suppl. V o l .
I I I , Paris 1963.
 LIST OF EDITIONS 97

Hilary of Poitiers
De Trinitate Libri duodecim, in: Migne, Patr. Lot. 10, Parisiis 1845.

Hippolytus
Refutatio omnium Haeresium, ed. P. Wendland, in: Griech. Christi. Schriftst., Hippo­
lytus I I I , Leipzig 1916.
contra Noetum, ed. E . Schwartz, Zwei Predigten Hippolyts, in: Sitzungsber. d. Bayer.
Akad. d. Wissensch., phil.-hist. K l . Heft 3 , Munchen 1936.

Honorius Augustodunensis
De Haeresibus IAbellus, ed. F . Oehler, in: Corp. Haeres. I , Script, haer. min. Lot.,
Berolini 1856.

Irenaeus

Contra omnes Haereses Libri quinque, ed. A . Stieren, Lipsiae 1858.

Isidorus of Seville

De Haeresibus Liber, ed. P . A . C . Vega, in: Script, eccl. Hispano-Lat. Vileris et Medii
Aevi, Fasc. V , Typis Augustinianis Monasterii Escurialensis 1940.
Quaestiones in Vetus Testamentum in Leviticum, in: Migne, Patr. Lot. 8 3 , Parisiis
1862.
Etymologiae, ed. F . Oehler, in: Corp. Haeres. I , Script, haer. min. Lot., Berolini
1856.
Jerome
Lettres, ed. J. Labourt, in: Collection des Universitis de France, ed. G. Bude", Paris
1949-1963.
Commentarius in Epistulam ad Ephesios, in: Migne, Patr. Lot. 2 6 , Parisiis 1884.
Commentarius in Epistulam ad Titum, in: Migne, Patr. Lot. 2 6 , Parisiis 1884.
Commentarii in Prophetas Minores, ed. M . Adriaen, in: Corp. Christ. Ser. Lot.
L X X V I , Turnholti 1969.
Commentarii in Prophetas Minores, ed. M . Adriaen, in: Corp. Christ. Ser. Lot.
L X X V I A , Turnholti 1970.
Sancti Hieronymi presbyteri tractatus sive homiliae, ed. G. Morin, in: Analecta
Maredsolana I I I , 2 , Maredsoli 1897.
Dialogue contra Luciferianos, in: Migne, Patr. Lot. 2 3 , Parisiis 1883.
Liber de perpetua Virginitate B. Mariae adversus Helvidium, in: Migne. Patr. Lot.
2 3 , Parisiis 1883.
Commentarius in Epistulam ad Galatas, in: Migne, Patr. Lot. 26, Parisiis 1884.
Onomastica sacra, ed. P. de Lagarde, Gottingen 1872 (reprint Hildesheim 1966).
De Viris inlustribus, ed. C. A . Bernoulli, in: Sammlung ausgewdhller kirchen- und
dogmengesch. Quellenschr. II, Frankfurt 1968.
Commentariorum in Mattheum Libri IV, ed. D . Hurst - M . Adriaen, in: Corp.Christ.
Ser. Lot. L X X V I I , Turnholti 1969.
Commentariorum in Danielem Libri III (IV), ed. F . Glorie, in: Corp. Christ. Ser.
Lot.. L X X V A , Turnholti 1964.
Commentariorum in Esaiam Libri I-XI, ed. M . Adriaen, in: Corp. Christ. Ser. Lot.
L X X I I I , Turnholti 1963.
98 L I S T OF E D I T I O N S

Commentariorum in Esaiam Libri X I I - X V I I I , ed. M . Adriaen, in: Corp. Christ. Ser.

Lat. L X X I I I A , Turnholti 1963.
Commentariorum in Esaiam Libri XII-XVIII, ed. M . Adriaen, in: Corp. Christ.
Ser. Lat. L X X I I I A , Turnholti 1963.
Commentariorum in Hiezechielem Libri XIV, ed. F . Glorie, in: Corp. Christ. Ser. Lat.
L X X V , Turnholti 1964.
Commentariorum in Hieremiam, ed. S. Reiter, in: Corp. Christ. Ser. Lat. LXXIV,
Turnholti 1960.
Dialogus adversus Pelagianos, in: Migne, Patr. Lat. 2 3 , Parisiis 1883.

John Damascene
De Haeresibus Liber, in: Migne, Patr. Or. 9 4 , Parisiis 1864.

Kolner-Codex
Ein griechischer Mani-Godex, Vorbericht zur Edition, A . Henrichs - L . Koenen,
in: Zeitschr. f. Papyrol. u. Epigraphik 5,2, Bonn 1970.

Marius Mercolor
Nestorii Blasphemiarum Capitula XII, cum Contradictionibus Marii Mercatoris,
in: Migne, Patr. Lat. 4 8 , Parisiis 1862.

Marius Victorinus
Libri duo in Epistolam ad Galatas, in: Migne, Patr. Lat. 8, Parisiis 1844.

Methodius
Symposium, ed. N . Bonwetsch, in: Griech. Christi. Schriftst., Leipzig 1917.

Monarchian Prologues
Monarchianische Prohge zu den vier Evangelien, eine Beitrag zur Geschichte des
Kanons, ed. P. Corssen, in: Texte u. Untersuch. zur Gesch. d. altchr. Lit. X V . B a n d ,
Heft 1, Leipzig 1896.

The Nestorian History

Histoire Nestorienne {Chronique de Siert) sec. part, f a s c 1, ed. A . Scher, in: Patr. Or. 7,
Paris 1911.

Nicephorus Callistus
Ecclesiasticae Historiae Libri I- VII, in: Migne, Patr. Gr. 145, Parisiis 1904.

Optatus of Milevis
Decern Monumenta vetera ad Donatistarum Historiam Pertinentia, ed. C. Ziwsa, in:
Corp. Script. Eccl. Lat. 2 6 , Pragae-Vindobonae- Lipsiae 1893.

Origen
De Principiis, ed. P. Koetschau, in: Griech. Christi. Schriftst., Origenes V , Leipzig
1913.
Der Johanneskommentar, ed. E . Preuschen, in: Griech. Christi. Schriftst., Origenes
I V , Leipzig 1903.
Die Homilien zu Lukas in der Vbersetzung des Hieronymus und die griechischen
Beste der Homilie und des Lukas-Kommentars, ed. M . Rauer, in: Griech. Christi.
2
Schriftst., Origenes I X , Berlin 1 9 5 9 .
 L I S T OP E D I T I O N S 99

Homilien zum Hexateuch in Rufins Ubersetzung, ed. W . A . Baehrens, in: Griech,

Christ. Schriftst., Origenes V I , Leipzig 1920.
Jeremiahomilien, ed. E . Klostermann, in: Griech. Christi. Schriftst., Origenes I I I ,
Leipzig 1 9 0 1 .
Matthauserkldrung, ed. E . Benz - E . Klostermann, in: Griech. Christi. Schriftst.
Origenes X . t. 1., Leipzig 1935, t. 2 , Leipzig 1937.
Matthauserkldrung. Die Lateinische Ubersetzung der Commentariorum Series, ed.
E . Benz - E . Klostermann, Leipzig 1933.
In Epistulam ad Romanos Commentariorum, ed. H . E . Lommatzsch, T o m . V I ,
Berolini 1836.
In Epistulam ad Titum, ed. H . E . Lommatzsch, T o m . V , Berolini 1835.
Buch I-IV gegen Celsus, ed. P. Koetschau, in: Griech. Christi. Schriftst. Origenes
I , Leipzig 1899.
Buch V-VIII gegen Celsus, ed. P. Koetschau, in: Griech. Christi. Schriftst. Origenes
I I , Leipzig 1899.

Pacianus Barcehnensis
Epistolae, ed. L . R . Fernandez, Cathedra Ciudad de Barcelona, in: Bibliotheca de
Autores Barcelonenses, Barcelona 1958.

Paschasius Radbertus
Expositio in Evangelium Matthei, in: Migne, Patr. Lat. 120, Parisiis 1879.

Paulus
De Haeresibus Libellus, ed. F . Oehler, in: Corp. Haeres. I, Script, haer. min. Lot.,
Berolini 1856.

Praedestinatus, ed. F . Oehler, in: Corp. Haeres. I, Script, haer. min. Lot., Berolini 1856.

Primasius

Commentaria in Apocalypsim, in: Migne, Patr. Lat. 6 8 , Parisiis 1866.

Pseudo Augustine
Sermo CLXIX de sancto Iohanne Evangelista, ed. A . H a m m a n , in: Migne, Patr.
Lat. Suppl. V o l . I I , Paris 1960.
Pseudo Hegemonius
Acta Archelai, ed. C. H . Beesson, in: Griech. Christi. Schriftst., Leipzig 1906.

Pseudo Hieronymus
Indiculus de Haeresibus, ed. F . Oehler, in: Corp. Haeres. I, Script, haer. min. Lot.,
Berolini 1856.

Pseudo Ignatius
Epistola ad Philadelphios, ed. J. B . Lightfoot, The Apostolic Fathers Part I I , V o l . I I ,
Sect. 2 , London 1885.

Pseudo Tertullian
Aduersus omnes Haereses, ed. A . Kroymann, in: Corp. Script. Eccl. Lat. 4 7 , Vindo­
bonae-Lipsiae 1906.
Carmen adversus Marcionem, ed. R . Willems, in: Corp. Christ. Ser. Lat. I I , Turnholti
1954.
100 L I S T OP E D I T I O N S

Rufinus

Expositio Symboli, ed. M . Simonetti, in: Corp. Christ. Ser. Lett. X X , Turnholti 1961

Tertullian
Liber de Praescriptione Haereticorum, ed. G. Rauschen, in: Florilegium Patristicum
Fasc. I V , Bonnae 1906.
De Virginibus velandis, ed. V . Bulhart, in: Corp. Script. Eccl. Lat. 7 6 , Vindobonae
1957.
Aduersus Marcionem, ed. A . Kroymann, in: Corp. Script. Eccl. Lat. 7 6 , Vindobonae
1957.
Aduersus Marcionem, ed. A . Kroymann, in: Corp. Script. Eccl. Lat. 4 7 , Vindobonae-
Lipsiae 1906.

Tertullian's Treatise on the Incarnation, ed. E . Evans, London 1956.

Theodore bar Khonai

Liber Scholiorum p. I I , ed. A . Scher, in: Corp. Script. Christ. Or. 69, Syr. 26, Louvain
1912.
Theodoret of Cyr
Kirchengeschichte, ed. L . Parmentier, in: Griech. Christi. Schriftst., Leipzig 1911.
Compendium haereticorum Fabularum, in: Migne, Patr. Gr. 8 3 , Parisiis 1864.
Timothy Presbyter of Constantinople,
De iis qui ad Ecclesiam accedunt sive de Receptione Haereticorum, in: Migne Patr. Gr.
8 6 I , Parisiis 1865.
Ex Niconis Pandecte, in: Migne, Patr. Gr. 8 6 I , Parisiis 1865.

Victorinus Poetovionensis
Commentarius in Apocalypsin, ed. I . Haussleiter, in: Corp. Script. Eccl. Lat. 4 9 ,
Vindobonae-Lipsiae 1916.
TESTIMONIES
 EPISTULA APOSTOLORUM

ed. Duensing, in: Kleine Texte 152

1st half 2nd cent.

1.(12) (p. 5)
Was Jesus Christus seinen Jiingern als einen Brief offenbart hat
und wie Jesus Christus offenbart hat den Brief des Kollegiums der
Apostel, der Jiinger Jesus Christi den fur alle (bestimmten), der wegen
der Pseudo-apostel Simon und Kerinth geschrieben worden ist, damit
niemand sich ihnen anschliesse, weil in ihnen eine List ist, mit welcher
sie die Menschen toten, auf dass ihr fest seid und nicht wankt, nicht
erschiittert werdet und nicht abweicht vom Worte des Evangehums,
das ihr gehort habt.

7.(18) (p. 8)
Kerinth und Simon sind gekommen, die Welt zu durchwandeln.
Diese sind aber Feinde unseres Herrn Jesu Christi, (Ethiopic) die
in Wirklichkeit diejenigen abwendig machen, die glauben an das wahre
Wort und an die Tat, d.h. Jesum Christum. Seht euch also vor und
hiitet euch vor ihnen; denn in ihnen ist Bedrangnis und Befleckung
und Tot. Das Ende davon wird zu Verderben und Gericht werden,
(Coptic) denn sie verkehren die (Worte) und die Tat d.h. Jesum Christum.
Von diesen nun haltet (ihr) euch fern; denn Tot ist n&mlich in ihnen
und grosse Verderbensbefleckung, diesen, denen das Gericht zuteil
werden wird (und das) Ende und das Verlorensein ewiglich.

IRENAEUS

adv. haer., ed. Stieren

ca. 190

I 26 1 (p. 253-254)
Et Cerinthus autem quidam in Asia non a primo Deo factum esse
mundum docuit, sed a virtute quadam valde separata et distante
ab ea principalitate, quae est super universa, et ignorante eum, qui
est super omnia, Deum. Iesum autem subiecit, non ex virgine natum;
(impossible enim hoc ei visum est) fuisse autem eum Ioseph et Mariae
filium similiter ut reliqui omnes homines, et plus potuisse iustitia et
 IRENAEUS

adv. haer.

I 26 1
And a certain Cerinthus, then, in Asia taught that the world was
not made by the Supreme God but by a certain Power highly separated
and far removed from that Principality who transcended the universe
and which is ignorant of the one who is above all, God. He suggested
that Jesus was not born of a virgin (because that seemed to him imposs­
ible), but that he was the son of Joseph and Mary in the same way as
all other men but he was more versed in righteousness, prudence and
104 TESTIMONIES — TEXT

prudentia et sapientia ab hominibus. Et post baptismum descendisse

in eum ab ea principalitate, quae est super omnia, Christum figura
columbae; et tunc annuntiasse incognitum Patrem en virtutes perfecis-
se: in fine autem revolasse iterum Christum de Iesu et Iesum passum
esse et resurrexisse; Christum autem impassibilemperseverasse, existen-
tem spiritalem.

I 26 2 (p. 254-255)
Qui autem dicuntur Ebionaei consentiunt quidem mundum a Deo
factum; ea autem, quae sunt erga Dominum, non similiter ut Cerinthus
et Carpocrates opinantur. Solo autem eo, quod est secundum Matthae-
um, evangelio utuntur et apostolum Paulum recusant, apostatam eum
legis dicentes. Quae autem suntprophetica, curiosiusexponerenituntur;
et circumciduntur ac perseverant in his consuetudinibus, quae sunt
secundum legem, et iudaico charactere vitae, uti et Hierosolymam
adorent, quasi domus sit Dei.

I l l 3 4 (p. 435)
Et sunt qui audierunt eum dicentem, quoniam Ioannes Domini
discipulus, in Epheso iens lavari, quum vidisset intus Cerinthum
exsilierit de balneo non lotus; dicens, quod timeat ne balneum concidat,
quum intus esset Cerinthus inimicus veritatis.

I l l 11 1 (p. 462-463)
Hanc fidem annuntians Ioannes Domini discipulus, volens per evan-
gelii annuntiationem auferre eum, qui a Cerintho inseminatus erat
hominibus, errorem, et multo prius ab his qui dicuntur Nicolaitae,
qui sunt vulsio eius, quae falso cognominatur scientia, ut confunderet
eos et suaderet, quoniam unus Deus qui omnia fecit per verbum suum;
et non, quemadmodum illi dicunt, alterum quidem fabricatorem, alium
autem Patrem Domini; ...

I l l 11 7 (p. 467)
Ebionaei etenim eo evangelio, quod est secundum Matthaeum, solo
utentes, ex illo ipso convincuntur, non recte praesumentes de Domino.
Marcion autem id quod est secundum Lucam circumcidens ... Qui
autem Iesum separant a Christo, et impassibilem perseverasse Christum,
passum vero Iesum dicunt, id quod secundum Marcum est praeferentes
 TESTIMONIES — TRANSLATION 105

wisdom than other men. And after his baptism, Christ descended
upon him from that Principality that is above all in the form of a
dove. And then he proclaimed the unknown Father and performed
miracles. But at last Christ flew away again from Jesus; Jesus suffered
and rose again while Christ remained impassible, being a spiritual
being.

126 2
Those who are called Ebionites, then, agree that the world was
made by God; but their opinions with regard to the Lord are not similar
to those of Cerinthus and Carpocrates. They use the Gospel according
to Matthew only and repudiate the apostle Paul, saying that he was
an apostate from the Law. As to the prophetical writings, they do
their best to expound them diligently; they practice circumcision,
persevere in the customs which are according to the Law and practic
a Jewish way of life, even adoring Jerusalem as if it were the house of
God. r

III 3 4
There are also those who heard from him that John, the disciple
of the Lord, going to bathe at Ephesus and seeing Cerinthus was
inside, rushed out of the bath-house without having bathed, saying
that he was afraid that the bath-house would fall down because
Cerinthus, the enemy of the truth, was inside.

I l l 11 1
John, the disciple of the Lord, preaches his faith and wishes by the
proclamation of the Gospel to remove that error which by Cerinthus
has been disseminated among men, and a long time before that by
those who were called Nicolaites who are an offshoot of that knowledge
falsely so called, so that he might confound them and persuade them
that there is but one God who made all things by his word; and not
as they say that the Creator was One, but the Father of the Lord
another; ...

I l l 11 7
For the Ebionites, who use the Gospel according to Matthew only,
are confuted of this very same book, when they make false suppositions
with regard to the Lord. But Marcion, mutilating the Gospel according
to Luke ... Those again who distinguish between Jesus and Christ
and say that Christ cannot have suffered but that actually only Jesus
106 TESTIMONIES — TEXT

evangelium; cum amore veritatis legentes illud, corrigi possunt. Hi

autem qui a Valentino sunt, eo quod est secundum Ioannem plenis-
sime utentes ad ostensionem coniugationum suarum; ...

III 21 1 (p. 532)

1
... Ecce adolescentula in ventre habebit, et pariet filium; quemad-
modum Theodotion Ephesius est interpretatus et Aquila Ponticus,
utrique Iudaei proselyti; quos sectati Ebionaei, ex Ioseph generatum
eum dicunt: ...

IV 33 4 (p. 667-668)
Iudicabit autem et Ebionitas: quomodo possunt salvari, nisi Deus
est qui salutem illorum super terram operatus est ? Et quomodo homo
transiet in Deum, si non Deus in hominem ?

V 1 3 (p. 715-716)
Vani autem et Ebionaei, unitionem Dei et hominis per fidem non
recipientes in suam animam, sed in veteri generationis perseverantes
fermento; neque intelligere volentes, quoniam Spiritus sanctus ad-
venit in Mariam, et virtus altissimi obumbravit earn: quapropter et
2
quod generatum est, sanctum est, et filius altissimi Dei Patris omnium,
qui operatus est incarnationem eius, et novam ostendit generationem;
uti quemadmodum per priorem generationem mortem hereditavimus,
sic per generationem hanc hereditaremus vitam. Reprobant itaque
hi commixtionem vini caelestis, et solam aquam saecularem volunt
esse, non recipientes Deum ad commixtionem suam; ...

TERTULLIAN

de praescript. haer., ed. Rauschen, in: Flor. Patr. IV

ca. 200

X 8 ( p . 22)
Apud Valentinum ? sed et Apelles hac me pronuntiatione pulsavit,
et Hebion, et Simon, et omnes ordine non habent aliud, quo se mihi
insinuantes me sibi adducant.

X X X I I I 3-5 (p. 46)

Paulus in prima ad Corinthios notat negatores et dubitatores resur-

1 I s . 7,14 and Matth, 1,23.

2
Cf. Luke 1,35.
 TESTIMONIES — TRANSLATION 107

suffered, which means those who prefer the Gospel according to Mark:
when they read it with a love of truth they can be corrected. Those,
however, who are followers of Valentinus, making copious use of the
Gospel according to John to show their injunctions ...

III 21 1
Behold, a young woman shall conceive and bring forth a son, as
Theodotion the Ephesian has translated and Aquila of Pontus, both
Jewish proselytes. The Ebionites, following these say that he was
begotten by Joseph ...

IV 33 4
He will judge also the Ebionites: how can they be saved unless it
was God who wrought out their salvation upon earth ? Or how shall
a man pass into God, unless God has passed into man ?

V13
Vain are also the Ebionites who do not receive by faith into their
soul the union of God and man, but who remain in the old leaven of
the (natural) birth; and who do not wish to understand that the Holy
Spirit came in Mary, and the power of the Most High did overshadow
her: therefore also what was generated, is holy and the Son of the Most
High God the Father of all, who wrought his incarnation and displayed
a new generation; that as by the former generation we inherited death
so by this generation we might inherit life. Therefore do these men
reject the commixture of the heavenly wine and wish it to be water
of the world only, not receiving God so as to have union with Him ...

TERTULLIAN

de praescript. haer.

X8
— With Valentinus ? But Apelles also disturbed me with this quota­
tion ; Hebion also, and Simon, and all in turn, have no other argument
wherewith to entice me, and draw me over to their side. —

X X X I I 3-5
Paul, in his first epistle to the Corinthians, referred to those who
108 TESTIMONIES — TEXT

rectionis: haec opinio propria Sadducaeorum. Partem eius usurpat

Marcion et Apelles et Valentinus, et si qui alii resurrectionem carnis
infringunt. Et ad Galatas scribens invehitur in observatores et defen­
s o r s circumcisionis et legis: Hebionis haeresis sic est.

X X X I I I 11 (p. 47)
At in epistula eos maxime antichristos vocat (scil. John), qui Chris­
tum negarent in carnem venisse, et qui non putarent Iesum esse
filium dei: illud Marcion, hoc Hebion vindicavit.

de virg. vel., ed. Bulhart, in: CSEL 76

ca. 205

6.1 (p. 88)

Videamus nunc, si et apostolus formam vocabuli istius secundum
Genesim observat, sexui deputans illuc, sic mulierem vocans virginem
Mariam quemadmodum et Genesis Evam. Scribens enim ad Galatas:
1
"Misit", inquit, "deus fihum suum factum ex muliere", quam utique
virginem constat fuisse, Ucet Hebion resistat.

adv. Marc, ed. Kroymann, in: CSEL 47

ca. 210

IV 8 (p. 437)
Nazaraeus uocari habebat secundum prophetiam Christus creatoris.
unde et ipso nomine nos Iudaei Nazarenos appellant per eum.

de came Chr., ed. E. Evans

200/212

14 (p. 50-52)
Quanto ergo, dum hominem gestat, minor angelis factus est, tanto
non, dum angelum gestat. Poterit haec opinio Hebioni convenire
qui nudum hominem et tantum ex semine David, id est non et dei
filium, constituit Iesum-plane prophetis aliquo gloriosiorem ut ita
in illo angelum fuisse dicatur quemadmodum in aliquo Zacharia: ...

18 (p. 234)
Nunc et simplicius respondeamus non competabat ex semine humano

i Gal. 4,4.
 TESTIMONIES — TRANSLATION 109

denied and doubted the resurrection. This was the particular opinion
of the Sadducees. Part of it, however, is adopted by Marcion and
Apelles and Valentinus and all other impugners of the resurrection.
Writing also to the Galatians, he blazes out against those who observe
and defend circumcision and the Law: This is Hebion's heresy.

X X X I I I 11
But in his first epistle he especially calls those antichrists who denied
that Christ had come in the flesh, and who did not think that Jesus
was the Son of God: the one was maintained by Marcion, the other
by Hebion.

de virg. vel.

6.1
Let us now see whether the Apostle also observed the meaning
of this name in accordance with Genesis, referring it to sex; thus he
calls the virgin Mary a woman, just as Genesis (does) Eve. For, writing
to the Galatians, "God", he says, "sent his Son mad6 of a woman",
concerning whom it is of course an established fact that she was a vir­
gin, albeit Hebion opposes.

adv. Marc.

IV 8
Christ had to be called Nazaraeus according to the prophecy of the
Creator. Therefore also by this very name the Jews call us Nazorenes
because of Him.

de came Chr.

14
So then, even as he is made less than the angels while clothed
with manhood, even so he is not less when clothed with an angel.
This opinion could be very suitable for Ebion who asserts that Jesus
is mere man and only of the seed of David, that means not also the
Son of God; although he is obviously more glorious than the prophets
— so as to say that an angel is in Him in the same way as in Zachariah.

18
Now let us give a simpler answer. It was not fit that the Son of God
110 TESTIMONIES — TEXT

dei filium nasci, ne si totus esset filius hominis. Non esset et dei filius
nihilque haberet amplius Salome ne et amplius Iona, ut de Hebionis
opinione credendus erat.

24 (p. 248)
Et "non ex sanguine neque ex carnis aut viri voluntate sed ex deo
1
natus est" Hebioni respondit.

CLEMENT OF ALEXANDRIA

strom., ed. Stahlin, in: GCS II

202/215

I I I X 45 5 (p. 137)
fj KOLV rep Ka&* 'Efipalovs cvayycXia) "o Oav[ideas fiaoiXzvat"
yiypairrai "Kal 6 flaaiXevaas dvarrar\aera".

V X I V 96 3 (p. 389)
laov yap rovrois eKelva Svvarar "ov iravoerai 6 fyrtov, ecus av
1
€vprj* €vpcbv 8e OafiftrjO'qoerai, danfirjOels 8e fiaaiXevoei, jSaaiAcwas
Se €7rava7ra^a€rat".

HIPPOLYTUS

refutatio omn. haer., ed. Wendland, in: GCS III

225

Prol. VII 7-9 (p. 190)

7 . " O n Krjpivdos firjSev CK ypa</>wv, dXX* €K rcov Alyvrrriois 8o£dvrojv
86£av avvearrjoaro. 8. Tiva rd rots * Efliojvaiois SoKovvra, Kal on
Tjdeaw 'IovSacKols fxdXXov rrpoai\ovm. 9. Titos Kal 6 Qeohoros
5
TT€7rXdv7)rat,, a fj,€v ra>v EfiiQjvaiojv ipaviadpevos < a Se rov Krjplv-
0ov>.

VII 33 1-2 (p. 220-221)

1. RqpwOos 84 ris, avrds Alywrrriojv 7 r a t S e t a daKrjdcis, cXeyev ovx
V7r6 rod IT pair ov <0€ov> yeyovdvai rov Koofiov, dXX* VTTO 8vvd[M€a>s
nvos K€X<opL<TfJL€vrjs rrjs vrrkp rd oXa iijovalas Kal dyvoovarjs rov virkp
rrdvra Oeov. rov 8e 'Irjoovv vrridzro firj 4 K irapdevov yeyevrjoOai,

1
John 1,23.
 TESTIMONIES — TRANSLATION 111

should be born of human seed lest if he were wholly Son of Man,

he might not be the Son of God, and he would be nothing more than
Solomon and Jonah, as in Ebion's opinion one had to believe.

24
And he answered Ebion: "Born, not of blood nor of the will of the
flesh nor of the will of man but of God".

CLEMENT OF ALEXANDRIA

strom.

I I I X 45 5
As it is also written in the Gospel according to the Hebrews: "He
who is astonished will reign as king and he who reigned as king will
rest".

V X I V 96 3
For similar to these the following is possible: "He who seeks will
not rest before he finds, and he who finds will be astonished and he
who was astonished will reign as king and he who reigned as king will
rest".

HIPPOLYTUS

refutatio omn. haer.

Prol. VII 7-9

7. That Cerinthus formed his opinion not from the Scriptures but
from the ideas of the Egyptians. 8. What are the opinions with the
Ebionites and that they prefer to adhere to Jewish customs. 9. How
Theodotus has been a victim of error, borrowing partly from the Ebion­
ites (partly from Cerinthus).

VII 33 1-2
1. But a certain Cerinthus, himself being trained in the teaching
of the Egyptians, said that the world was not made by the Supreme
God, but by some Power which was separated from that authority
which is above all and which is ignorant of the God that is above all
112 TESTIMONIES — T E X T

9
yeyovevcu 84 avrov i£ I(oarj<l> Kal Mapias vldv ofiotajs TOLS Xonrols
diraaiv dvOpwirois, Kal 8iKaioT€pov yeyovevai Kal ao<f>ojT€pov. 2. Kal
fiera TO pdnTiopLa KareXB^lv els avrov dird TTJS vnep rd SXa avdevrias
TOV XpiOTov 4v ctSet TTepLcrrepas, Kal TOT€ Krjpvtjai TOV ayvwoTov
nardpa Kal Swdfiecs imTzXeaat,, TTpos 84 Tip re'Act dTTOTTTrjvai TOV

XptGTov diro TOV 'ITJOOV, Kal TOV 'Irjaovv TRERROVQIVAI /cat 4yrjy4p0ai,
rov 84 Xpiorov diraOrj 8iapL€fJL€vr)K€vai 7TV€vp,aTiKov vndpxovTa.

VII 34 1-2 (p. 221)

1. *EfSia)valoi 84 SfioXoyovcrt TOV K6G[JLOV VTTO TOV OVTOJS

deov yeyovivaiy Ta 84 ir€pl TOV XpiOTov OJJLOIOJS TCO Krjplvdoj Kal Kapiro-
Kpdrei [iv0€vov(Jiv' 40ecnv 'IovSaiKois £a>ai,, Kara vop,ov <f>doK0VT€S
8iKaiovodai Kal TOV 'Ivoovv X4yovT€s 8e8t,Kaia)a0ai Troir\oavTa TOV

vofiov 2. 8LO Kal XpiOTov avrov TOV 0€OV ojvopidodai Kal 'Irjoovv.
€7T€t jJLTjSels TWV < € T 6 p a ) V > - 4T4X€G€ TOV VOfLOV €1 ydp Kal €T€pOS TIS
TT€7ronJK€L Ta 4v vofico 7rpooT€Tay[JL€va, TjV dv 4K€LVOS 6 XpioTos • 8vvao0ai
8k Kal iavTovs OJJLOLOJS iroirjaavTas XpiOTOVs yevdoOar Kal yap Kal
avrov 6fio[cos dvdpojTov etvat, irdm Xdyovcrw.

VII 35 1-2 (p. 222)

1. 0€O8OTOS 84 TLS tbv Bv^dvTios elorjyayev atpeotv KaivrjV. <f>daKO)v

Ta 7T€pl fJi€V T7JS TOV TTOVTOS dpX^S OVfl<f)OJVa 4K [Jt,4pOVS TOLS TT\S DXR)0OVS
eKKXrjatas, vird TOV Oeov wdvTa dfioXoytov yeyovdvai, TOV 8k Xpiorov
4K TTJS TG>V yvojOTiK&v Kal KrjpivOov Kal 'Efttcuvos OXOXRJS d7roandaas
</>doK€l TOlOVTip Tivl TpOTTUp 7T€<f>7jv4vai 2. [Kal] TOV jJb4v *Ir)OOVV ctvai
9

dvdpojTTov 4K irapOevov y€y€vrjfji4vov Kara fiovXrjv TOV iraTpos, fiiojoavTa

84 KOIVCOS irdaiv dvOpojirois Kal evaefidaTaTov yeyovora voTepov 4m,
TOV f}a7TTiaiiaTos 4TTI TCO 'IopSdvr) K€xcop7]K4vai TOV Xpiorov dvcoOev
KaTeXrjXvOoTa 4v ccSei irepiOTepds> 06ev ov npoTtpov Tas 8vvdfi€ts 4v
avTcp 4v7jpyrjK4vai FJ OTC KareXOdv DVESEIXOI) 4v avTco TO Trvcvpia, o
etvai TOV Xpiorov 7rpooayop€V€i. 0€ov 84 ov8enoT€ TOVTOV ycyov4vai
aVTOV 04XoVOLV €77t Tjj KddoSo) TOV 7TV€V[iaT0S, €T€pOl 84 fJL€Ta TTjV 4K
v€Kpd)V dvdoTaaiv.

Prol. I X 4 (p. 240)

TIS 17 Katvr) emSrjfjLia TOV (j4vov Saifiovos 'HXXAAAT, Kal SRI QK4TTT\
 TESTIMONIES — TRANSLATION 113

things. And he supposed that Jesus was not born of a virgin, but that
he was born of Joseph and Mary, a son similar to all other men, and
that he was more righteous and wiser. 2. After the baptism, Christ
came down upon him in the form of a dove, from that sovereignty
which is above all. And then he preached the unknown Father and
performed miracles. Ultimately Christ flew away from Jesus suffered
and rose again but Christ, being spiritual, remained impervious to
suffering.

VII 34 1-2
1. The Ebionites acknowledge that the world was made by the true
God, but they fabulate concerning the Christ like Cerinthus and Carpo­
crates. They live conformably to Jewish customs saying that they are
justified according to the Law, and saying that Jesus was justified by
practicing the Law. 2. Therefore it was that he was named both the
Christ of God and Jesus, since not one of the (rest) kept the Law.
For if any other had practiced the commandments of the Law, he
would have been the Christ. And they themselves also, having done
the same, are able to become Christs; for they say that he himself
was a man like all.

VII 35 1-2
1. But there was a certain Theodotus of Byzantium, who introduced
a new heresy. He announced ideas concerning the beginning of the
universe which are partly in keeping with those of the true church
in so far as he acknowledged that all things were created by God.
Taking his ideas about Christ from the school of the Gnostics, of Cerin­
thus and Ebion, he said that he appeared in the following way.
2. Jesus was a man born of a virgin according to the counsel of the
Father. He lived together with all men and became pre-eminently
pious. He subsequently, at his baptism in the river Jordan received
Christ from above, who descended in the form of a dove. And this was
the reason why powers did not operate in him prior to the manifestation
in him of that Spirit which descended and which proclaimed him to be
Christ. But some want him never to have been made God by the descent
of the Spirit, but others say that it happened after his resurrection
from the dead.

Prol. I X 4
What was the recent arrival of the strange demon Elchasai and that
he used as a concealment of his particular errors his apparent adhesion
114 TESTIMONIES — TEXT

lv
TCOV ISicov acf)aXfidTCov TO SOK€IV Trpooix* vofjup, TCO Se OVTI yvcooTiKois
Soyfiaaiv rj Kal doTpoXoyiKois Kal payelais npoo KeiTai.

I X 13 1-17 2 (p. 251-255)

1 3 . 1 . TOVTOV fcara irdvTa TOV K6O\JLOV SirjxrjO^iorjs TTJS SiSaoKaXias,

iviScov TTjv 7rpay[jLaT€iav dvrjp SoXios Kal dirovoias yificov, ' AXKi/3id8rjs TIS
KaXovp,€vos, OIKCOV iv * Airaiieia TTJS ZJvplas, yopyoTepov iavTov Kal
€V(f>V€OT€p0V iv Kvf$€iaiS KpivaS TOV KaXXlOTOV, i7T7jX0€ Tjj 'PcOfJLT)
cf>4pcov filflXov Ttvd, </>dcKOJV TavTrjv dird Urjpcov TTJS TlapOias 7 r a p e t -
Xrjcf>€vai Tivd dvSpa St/catov ' i / A ^ a a a t , fjv 2 . irapihcoKcv TIVI Aeyo/xeVa>
Eofiial, xprjiAarioOeioav VTTO dyyiXov, oS TO vipos oxoivicov K8, o
ytVerat / i / A t a 9 ? > t o Se TrXdros avrov oxoivicov S, Kal dird tbfjiov els
cofiov oxoivicov 9> a Se ix^ ) TCOV TTOSCOV avrov eirl firJKOs oxoivicov y
r 7

rjfjiioovs, a ytVerat [xlXia Se/careWapa, t o Se ovv nXaTos oxoivov ivos

rjfiioovs, TO Se viftos rjfiioxoiviov, etvai Se avTCp Kal OrjXeiav, r)s
Ta fi€Tpa Kara r a irpo€ipr)fjL€va etvai Ae'yet • Kal TOV jxiv dpoeva
vlov etvai TOV Oeov, TT)V Se drjXeiav /caAetaflat dyiov nvevfia. Tavra
T€paToXoytov vofiic^ei Tapdooeiv TOVS [xcopovs, Xiycov Aoyov 9
TOVTOV

GvrjyyeXlodai TOIS dvOpcorrois Kaivrjv d<f)€Oiv d/iapTicov eVt 4 . Tpaiavov

(iaoiXeias Tpircp, Kal j8a7TTtoyxa 6pi£ei, o Kal avTO Sirjyqoofxai, <f>doKcov
TOVS iv irdor) doc-Xyeia Kal pnaopicp Kal dvofirj/jiaoiv ificfrvpivTas, et
Kal TTIGTOS €17], irrioTpiifjavTa Kal TTJS ftifiXov KaraKovoavTa Kal
TTiOTevcjavTa, [opi^ei] fiaiTTlopari Xapb^dveiv dcj>€Oiv dfiapTicov. r a u r a
Se eroA/x^ae T^xvdoai Ta Travovpyrj[Lara dird TOV Trpoeipr^iivov S o y -
fiaTos dcj>opiJLr)v Xaficov, ov TrapeorrjoaTO KdXXiOTOs> 5 . rfSopiivovs yap
KaTavorjoas TTOXXOVS irrl ToiavTrj eVayyeAta. evKaipcos ivofiioev im-
X^ipeiv. Kal TOVTCO Se rjixeis dvTiOTavTes OVK eldoajxev eVt 7roAu 7rXavrj-
6rjvai noXXovs, iXiy£avT€s €ivai TOVTO TrvevjJiaTOS vodov ivipy eiav Kal
irrivoiav 7r€<f>voicofi€vrjs KapSias, Kal TOVTOV XVKOV SiKrjv i7T€yr)y€p-
fxivov irXavcofiivois Trpopdrois 7roXXois, <id'> dirorrXavcov hieoKopirioev
6 KdXXiOTOS* 6 . dXX* eVet rjp^dfxeda, Kal Ta TOVTOV Soy/xara ov
oico7T7)oop,€v, els (fravepdv Se dyayoi^re? irpoTc-pov TOV fttov Kal Seigavres
TTJV vofii^ofiivrjv doKT](jiv 7Tpoo7TOi7]Tr)v VTrdpxovoavavOis Kal TCOV
prjTcov K€tf>dXaia irapaBr\ao[Lai, iva TOIS avrov iyypdobois 6 ivTvyxdvcov
ivaT€viaas iiriyvoiy), ris Kal oiroia etrj r) TOVTCO T€ToXfjLrjfji€V7j alpeois.
 TESTIMONIES — TRANSLATION 115

to the Law but in reality he devotes himself to the ideas of the Gnostics,
or even those of astrologists and the magicians.

I X 13 1-17 2
13.1 When his doctrine had been spread about throughout the
entire world, a cunning man and full of desperation, one called Alci­
biades, living in Apamea, a city of Syria, examined carefully into his
business. And considering himself a more formidable character more
ingenious in tricks than Callistus, he went to Rome. He brought
with him some book, alleging, that a certain righteous man, Elchasai,
had received this from the Seres of Parthia. 2. And that he gave it
to one called Sobiai and that it had been revealed by an angel whose
height was 24 schoenoi, which makes 96 miles, and whose breath was 4
schoenoi, and from shoulder to shoulder 6 schoenoi; and the tracks of his
feet extend to the length of three and a half schoenoi which make 14 miles,
while the breadth is one and a half schoenos and the height half a
schoenos. 3. There should also be a female with him whose dimensions,
he says, are according to those already mentioned. The male is the
son of God but the female is called the Holy Spirit. By telling these
marvels he imagines that he confounds fools by adding this story:
4. There was preached unto men a new remission of sins in the third
year of Trajan's reign. And he ordained a baptism which I also shall
explain. He alleges that anyone who had been involved in all kinds
of lasciviousness, filthiness and wickedness — if only he is a believer —
when he has been converted, after having obeyed the book and believed
it, he receives remission of sins by baptism. He ventured to make use
of these knaveries inspired by the aforesaid idea which Callistus com­
mended. 5. For, perceiving that many were delighted at this sort
of promise, he considered that it was a good opportunity to make an
attempt. And since we offered resistance to this man, we did not permit
many for any length of time to be deluded. For we were convinced
that this was the work of a spurious spirit, and the invention of a
puffed-up heart. Like a wolf he had risen up against many wandering
sheep which Callistus with his deceits had scattered abroad. 6. But
since we have commenced, we also shall not be silent regarding the
opinions of this man. After having exposed his former life and shown
that this supposed ascetism is hypocritical I shall now give an account
of the essential points of his words in order that those who happen
to read his writings, may see what was this heresy which he took heart
to adopt.
116 TESTIMONIES — TEXT

14.1 OSTOS vofiov iroXiTelav TTpofSaXXerai SeXedo/xaTos SIKTJV, cpdoKtov

8etv TrepnepveoQai Kal Kara vofiov £rjv TOVS TTeiriorevKOTas, dirooTrcov
Tiva TCOV 7rpoeiprjjxevcov alpeoecov. TOV Xpiorov Se Ae'yei dvOpcoirov
KOIVLOS rrdoi yeyovevai, TOVTOV Se ov vvv Trpcorcos 4K irapftivov yeyevvfjcr-
Oai, dXXd Kal irporepov, Kal addts noXXaKis yevvrjdevTa Kal yevvcbfievov
7T€<f>7)vevai Kal </>veo0ai,, dXXdooovTa yeveoeis Kal /xeTevocofiaTovfievov,
€K€IVOJ Tip IJvOayopeicp Soy/xart ^pci/ze^os'. TOOOVTOV Se 7Te<f>volcovTai,
2 . cos Kal irpoyvcooTiKOvs eavTOvs Xeyeiv, 8rjXov<i6Ti°> fxerpots Kal
dpiOfioLS TTJS 7Tpo€LprjfJL€vrjs Ilvdayopeiov Texvrjs d<f>opp,als XP^fievovs.
OSTOI Kal fjLaOrjfjLaTiKOLS Kal doTpoXoyiKols Kal fiayiKous irpooixovoiv
chs dXrjOeoi, Kal TOVTOLS XP^fievot, Tapdoaovoi TOVS d<j>povas vofit^ecv
avTovs Xoyov SvvaTov fieTexeiv 3. iiraoiSds r e Kal imXoyovs Tivds
ScSdoKovoL irpos T€ KVVO8TJKTOVS Kal 8aip,ovicovTas Kal erepais vooois
KaT^xofJiivovs, cov ov8e raura OLC07TrjoofjL€v. LKavcos ovv Tas dpxds
avTcov Sirjyrjodfievos Tas r e alrias TCOV ToXjirjfidTcov, TrapeXevoopLai
lTTihir]y7]o6ii€VOS r a eyypa<f)a, St* cov elaovTai oi ivTvyxdvovres TOV
T E Xrjpov Kal T a ddea avTcov imxeiprj/xara.

15.1 To [lev o5" f}d7TTio[iaT0LS dir* avT evois OVTCOS 7rapa8l8com,

Toid8e Xeycov TOIS awarco pivots* etTts ovv, TeKva, iTrXrjolaoev OICO8T]TTOT€

£cocp rj dppevt i) d8eX(f>ij rj Ovyarpi, rj ifiotxevoev rj irropvevoe, Kal

OeXet d<f>eotv Xafieiv TCOV dfiapTtcov, d<f>' ofi av aKovorj TTJS /Jt/JAou
Tavrrjs, fSaiTTiodoQco e/c 8evripov iv ovofiaTi TOV fieydXov Kal vipioTov
Oeov Kal iv ovofiaTi, vlov avrov, O o £ > fieydXov fiaoiXicos. 2 .
<Kal> Kadaptodrco Kal dyvevodrco Kal imfiapTVprjododco avrcp TOVS

e W a fidprvpas yeypap,[iivovs iv rfj j8t/?Aoj ravrrj, TOV ovpavov Kal

TO v8cop Kal Ta TTvevpara r a dyta Kal TOVS dyyiXovs rrjs irpooevxrjs
Kal TO eXatov Kal TO dXas Kal rr)v yrjv. ravra rd davfidota \ivorr\pta
TOV 'HXxaoat TA diToppiqra Kal fieydXa, a TrqpaStScooi rots allots
fiadrjTats' ots OVK dpKelr at 6 dvofios, aAA' iirl 8vo Kal rpicov fiaprvpcov
ivo<f>payi£ei T A eavrov KaKa, ndXtv OVTCOS Xeycov 3. rrdXtv Xeyco, to
fioixol Kal fioixaXlSes Kal ifj€v8o7Tpo<f)fJTai, idv OeXrjTe imoTpiifjaL tva
d<f>e0rjocovTai vfuv al dfiapTiai, Kal vpZv elp-qvrj Kal fiepos fierd TCOV

8iKaicov, d</>' oS av aKovarjTe TTJS fttfiXov ravTrjs Kal j3a7TTLo0fJT€ e/c

9
Sevrepov ovv TOIS ivSvfiaoiv. 4 . dXX irrel irraoi8als TOVTOVS eiTropiev
Xprjodai iiri Te KVVOSTJKTCOV Kal erepcov, 8el£ofiev Xeyei Se OVTCOS' dv
 TESTIMONIES — TRANSLATION 117

14.1. He pretends to live according the Law, saying that believers

ought to be circumcised and live according to the Law, as an enticement,
thus taking over some things from the aforesaid heresies. And he
asserts that Christ was born a man in the same way common to all,
and that he was not at this time born for the first time of a virgin
but that, having been previously born and being re-born, he thus
appeared and exists, undergoing alterations of birth and moving from
body to body. He adopted that Pythagorean idea. 2. And they are
puffed up to such an extent that they even affirm themselves to be
endowed with the power of foretelling the future, using as a starting-
point, obviously, measures and numbers of the aforesaid Pythagorean
art. These also attach themselves to ideas of mathematics, astrologers
and magicians as if they were true. And since they make use of these
they confuse silly people so as to make them suppose that they share
in a powerful doctrine. 3. And they teach certain incantations and
formularies for those who have been bitten by dogs and possessed
of demons and stricken with other diseases. About this we shall not
be silent. Having then sufficiently explained their principles and the
origins of their most daring ideas, I shall pass on to give an account
to their writings, through which the readers will become acquainted
with their vain and godless efforts.

15.1. To those, then, that have been ... by him, he dispenses

baptism in this manner, addressing to his victims in some such words
as the following: If, therefore, children, somebody has had intercourse
with any sort of animal whatsoever, male, sister or daughter or has
committed adultery or been guilty of fornication and is disirious of
obtaining remission of sins, from the moment that he has listened to
this book let him be baptized a second time in the name of the great
and the most high God and in the name of his son, the mighty king.
2. And let he himself purify and cleanse himself and let him call upon
those seven witnesses that have been described in this book, heaven,
water, the holy spirits, the angels of prayer, oil, salt and the earth.
These constitute the astonishing, ineffable and great mysteries of
Elchasai which he reveals to worthy pupils. And with these that lawless
man is not satisfied, but in the presence of two or three witnesses
he puts the seal to his own wickedness, going on to say this: 3. Again
I say, o adulterers and adulteresses and false prophets, if you are
desirious of being converted that your sins may be forgiven you,
to you also will be peace and you will receive a portion with the just
118 TESTIMONIES — TEXT

nv odv dvSpa fj yvvaiKa fj veeorepov r) veeorepav KVCOV XVOOCOV Kal

piaivopievos, iv ep ion rrvevp^a 8ia</)0opas, SaKj) rj rrepifoxJiorj rj npo-
oipavorj, iv avrfj rfj eopa Spapierco ovv navrl rep <f>opep,ari Kal Karafids
els 7Torafi6v fj els rrr\yr]v, dirov idv $ rorros fiadvs, 5. ^airnododco
< o w > iravrl rep <f>opepari avrov Kal rrpooev^dodco rep fieydXcp Kal
vt/jlorcp deep iv KapSias rriorei, Kal rdre irn\iaprvpr][od]oBco rovs errrd
fidprvpas rovs yeypapipievovs iv rfj j8i'/JAa> ravrr]' ISov /xaprvpopuaL
rov ovpavdv Kal rd vhcop Kal rd nvevpara rd dyia Kal rovs dyyiXovs
rrjs npooevxrjs Kal T O eXaiov Kal rd aXas Kal rrjv yfjv. 6. rovrovs roi>s
errrd pudprvpas piaprvpopiai, on ovKeri dfiaprr]oco, ov pioixevoco, ov
KX4I/JCO, OVK doiKTjoco, ov rrXeoveKT'qoco, ov puorjoco, OVK dderr]oco ovSe
iv irdoi TTOvrjpoLS evhoKr]oeo. ravra odv elrrcov fiairnododco ovv rravrl
rep <f>opip,an avrov iv dvdpiari rov pieydXov Kal vipiorov Oeov.

16.1. "Erepa Se rrXeiora </>Xvapei ravrd Kal e m <f>9ioiKois iiriXeyeiv

9

SiSdoKeov Kal ^arrri^eoQai iv tfsvxpa> reooapaKovraKis irrl fjpiepas

errrd, ofxolcos Kal iirl Saipiovcovras. eo oo</>las dfiifiTJrov Kal irraoiScov
Svvdpieeov fiepeorcofiivcov. ris OVK iKirXayrjoerai rfj roiavrrj Kal rooavrrj
Svvdpiei rcov Xdyeov ; dXX irreihr) Kal dorpoXoyiKjj rrXavrj Kexprjodai
avrovs €<f>r)pL€v, i£ avrcov 8ei£op,ev 2. <f>r)ol yap OVTCOS' elolv dorepes
irovqpol rrjs doefieias. rovro vvv vplv eXpryrai, evoefieis Kal pLaOrjrar
<f>vXdooeo0€ and rrjs itjovoias rcov fjpepcov dpxfjs avrcov Kal pur) rroieire
rfjv Karapxrjv rcov epyeov iv rats fjpiepais avrcov, Kal pur) /Jcwrr/fere
avSpa fj yvvaiKa iv rats fjpiepais rrjs iijovoias avrcov, drrdrav hiarropevr)-
rai e£ avrcov r) oeXrjvrj Kal ovvoSevrj avrois. 3. avrrjv rrjv fjpiepav
<f>vXdooeoOe, eeos oS iKiropever ai an* avrcov, Kal rdr€ Pann^ere Kal
ivdpxeoOe iv rrdorj dpxfj rcov epyeov vpicov. en Se ripurjoare rrjv fjpiepav
rov oaftftdrov, ineiSrj ionv fjpiepa p,ia it; avrcov. dXXd Kal rrjv rplrrjv
oafifidrov <f>vXdooeode pur) Kardpx^oOai, 4 . ineiSfj irdXiv rrXrjpovpiiveov
rpieov ircov Tpa'Cavov Kaloapos, d<f>* ore vrrera^ev eavrov rfj itjovoiq.
rovs IJdpOovs, ore i7rXrjpeo0rj rpta errj, dyypt£erai 6 rrdXepLos
pLeraijv rcov dyyeXcov rrjs doefieias rcov apKrcov hid rovro rapdooovrai
rrdoai fSaoiXelai rrjs doefieias.
 TESTIMONIES — TRANSLATION 119

as soon as you listen to this book and are baptized a second time with
your garments on. 4. But since we have stated that they use incanta­
tions for those bitten by dogs and for others, we shall explain this.
He says the following: If a dog which is rabid and mad and has a spirit
of destruction, bites, lacerates or touches any man, woman, youth or
girl, in the same hour let such a one run fully clothed and go down to
a river or a fountain wherever there is a deep spot, 5. and let him be
baptized with all his clothes on and pray to the great and most-high
God in faith of heart and let him than call upon the seven witnesses
described in this book: See, I call to witness heaven, water, the holy
spirits, angels of prayer, oil, salt and earth. 6. I testify by these
seven witnesses that no more will I sinn, nor commit adultery, or
steal or be guilty of injustice or be covetous, or hate or be scorful;
nor will I take pleasure in any wickedness. Having uttered these words
let such a one be baptized fully clothed in the name of the great and
the most high God.

16.1. And in very many other respects he talks folly, teaching the
use of these same sentences also for those afflicted with consumption
and adding that they shall be baptized in cold water forty times during
seven days. And he prescribes the same for those possessed of demons.
Oh inimitable wisdom and incantations full of powers! Who will
not be astonished at such and such a force of words ? But since we
have stated that they also use astrological deception, we shall bring
proofs from that angle too. 2. For he speaks thus: There exist wicked
stars of impiety. This we have said to you, pious ones and pupils.
Beware of the power of the days when they are influential and engage
not in the commencement of any work on their days. And baptize
no man or woman on the days of their power when the moon coming
from their side takes its course and travels along with them. 3. Be­
ware of the very day until that day on which it passes out from these
and then baptize and embark upon the beginning of your works. But
honour the day of the Sabbath, since this is the day of one of those.
4. Take care, however, not to commence the third day of the week
for when three years of the reign of the emperor Trajan are again
completed from the time that he subjected the Parthians to his own
sway — when three years have been completed, war rages between the
impious angels of the north. On this account all the kingdoms of impiety
are in a state of confusion.
120 TESTIMONIES — TEXT

17.1. Tavra roivvv rd [pieydXa] Kal diroppTyra puvarr\pia dXoyov

rjyovpevos KararrareZoQai rj els noXXovs irapaoiooodai, ovpifiovXevei
cos 7roXvreXeZs piapyapiras <f>vXdooeiv ovrco Xeycov TOVTOV Se TOV

Xdyov pur) dvayivcooKere rrdoiv dvOpcorrois, Kal ravras r a j ivroXds

<f>vXdijaT€ eTTipLeXcos, on OV rrdvres dvSpes morol ovSe rrdoai yvvoxKes
dpdal. 2. Tavra Se ovhe Alyvrrricov oo</>ol iv dSvrois ix^prjoav, ovSe
6 ao<f>6s 'EXArjvcov Ilvdaydpas ixojprjoev. et yap rervx^Kei /car' e/ceti/o
Kaipod ' / / A ^ a a o t , ris dvdyKr\ IJvdaydpav rj ©aXrjv rj ZdXcova rj TOV
oo</>6v IlXdrcova rj Kal TOVS XOMTOVS *EXXrjvcov oo<f>ovs pLaOrjreveiv Alyvrr­
ricov lepevoiv exovoi rrjv roiavrrpf Kal rooavrrjv oo<f>iav napd *AXKI-

fiidSr), [a] TCO OavpLaoicordrcp epp/qveZ TOV hvorr)vov 'HXxaaat;

X 21 1-3 (p. 281)

1. Kr\pivOos Se, o iv rfj Alyvrrrcp doKrjdels avrds ovx VTTO rov
rrpcorov deov TOV Koopov yeyovevai rjdiXrjaev, dAA* VTTO Svvdpecos nvos
dyyeXiKrjs, iroXv Kexoopiopevrjs Kal oieorcoorjs rrjs virep rd SXa avdev-
rlas Kal dyvoovorjs TOV vrrep rrdvra deov. 2. TOV Se 'Irjoovv Xeyei
pur) iK rrapdevov yeyewrjodai, yeyovevai Se avrov e f 'Icoor)<f> Kal Mapias
vldv 6polios roZs XonroZs dvOpcbrrois, Kal Sievrjvoxevai iv SiKaioovvrj
Kal oco<f>poovvr) Kal ovveoei vrrep rrdvr as rovs XOITTOVS* 3. Kal perd
TO ftdrmopa KareXrjXvdevai els avrov iK rrjs vrrep rd SXa avdevrias
rov Xpiorov iv etSet rrepiorepas, Kal rare Krjpvijai rov dyvcoorov
rrarepa Kal Svvdpeis imreXeoai, rrpos Se rep reXei TOV rrdOovs drroTrrrjvai
rov Xpiorov drrd rov 'Irjoov' rrerrovO evai TOV 'Irjoovv, TOV Se Xpiorov
diradrj pepevrjKevai, rrvevpa Kvpiov vrrdpxovra.

X 22 1 (p. 281)
'EpicovaZoi Se rov pev Koopov VTTO TOV OVTCOS Oeov yeyovevai Xeyovoi,
rov Se Xpiorov dpioicos KrjpivOcp. £cooi Se rrdvra Kara vdpiov Mcovoov,
ovrco <f>doKovres SiKaiovoOai.

X 23 1-2 (p. 282)

QedSoros Se d Bv£dvnos elorjytfoaro aipeoiv roidvSe, <f>doKcov rd pev
SXa vrrd rod OVTCOS deov yeyovevai, rov Se Xpiorov dpioicos roZs rrpoeipr)-
pevois yvcooriKoZs <f>doK€i roiovrcp rivl rpdrrcp rre<f>7]vevai* etvai Se rov
Xpiorov K[OIV]6V dvOpcorrov rrdoiv, iv Se TOVTCO 8ia</>epeiv, on Kara
ffovXrjv Oeov yeyevryrai iK rrapOevov imoKidoavros rod dyiov rrvevparos,
 TESTIMONIES — TRANSLATION 121

17.1. Inasmuch as he considers that it would be an insult to reason

that these great and ineffable mysteries should be trampled under foot
or that they should be handed down to many, he advises that they
should be preserved as valuable pearls, saying this: Do not read this
word to all men and guard carefully these precepts because all men are
not faithful nor are all women straightforward. 2. These things did
not stow away the wise men of the Egyptians in shrines nor did Pytha­
goras the wise man of the Greeks. For if at that time Elchasai had
happened to live, what necessity would there be that Pythagoras,
Thales, Solon or the wise Plato or even the rest of the wise men of the
Greeks, should become pupils of the Egyptian priests when they could
obtain possession of such and so great a wisdom from Alcibiades the
most astonishing interpreter of the wretched Elchasai ?

X 21 1-3
1. Cerinthus himself having been trained in Egypt did not want that
the world was made by the first God but by a certain angelic power
far removed and distant from that sovereignty which is above all
and which is ignorant of the God that is above all things. 2. And he
says that Jesus was not born of a virgin but of Joseph and Mary as
their son similar to the rest of men; and that he excelled in justice,
prudence and understanding above all the rest. 3. After the baptism
Christ came down upon him in the form of a dove from the sovereignty
which is above the all. And then he preached the unknown God and
performed miracles. At the conclusion of his passion Christ hastened
back from Jesus. Jesus suffered but Christ remained impervious to
suffering being a spirit of the Lord.

X22 1
But the Ebionites say that the world was made by the true God and
they speak of Christ in a similar manner, with Cerinthus. They live,
however, in all respects according to the Law of Moses saying that
they are thus justified.

X 23 1-2
1. But Theodotus of Byzantium introduced the following heresy
saying the All was created by the true God. But he says that Christ
in a manner similar to that asserted by the Gnostics mentioned above,
made his appearance in such a way that Christ is a man like everybody
but he surpasses them in this respect that, according to the counsel
122 TESTIMONIES — TEXT

9
OVK iv rfj rrapdevcp oapKcodevra vorepov Se eVi rov ^anriopiaros
KareXrjXvd evai rov Xpiorov eVt rov 'Irjoovv iv etSet rrepiorepas, odev
<f>aol pur) rrpdrepov rds Svvdpieis avrcp ivepyrjdrjvai. deov Se OVK etvai
rov Xpiorov deXei. Kal roiavra QedSoros.

X 29 1-3 (p. 284)

"Erepoi Se rives cos Kaivdv ri rrapeiodyovres iK rraocov alpeoecov
ipaviodpievoi, ijevrjv (iifiXov OKevdoavres *HX%aoai rivos inovopia^o-
pievrjv, oSroi rds piev dpxds rod rravrds dpioicos dpioXoyovoiv VTTO
rod deov yeyovevai, Xpiorov Se eva ov% dpioXoyovoiv, dXX* etvai rov
piev dvco eva, avrov Se puerayyi^dpevov iv ocopiaoi 7roXXois iroXXaKis
Kal vvv Se iv rep *Irjoov, dpioicos [rrjore piev iK rov deov yeyevrjodai,
rrore Se nvevpia yeyovevai, rrore Se iK rrapdevov, rrore Se ov* Kal rovrov
Se pLererreira del iv ocopiaoi pierayyi^eodai Kal iv rroXXois Kara Kaipovs
vrai
Seifcvvodai. xP& iira[oi]8ais Kal ^airriopiaoiv irrl rfj rcov
oroixeicov dpioXoyia. oeodfirjvrai Se 7repl[dorpJoXoyiav Kal piadrjpiari-
KT)V Kal p,ayiKr\v. rrpoyvcooriKovs Se eavrovs Xeyovoiv.

contra Noetum, ed. Schwartz

X I (p. 13)
et oSv rd rrdvra els eva dvarpex^i Kal Kara OvaXevrivov Kal Kara
MapKicova, Krjpivdov re Kal rrdoav rrjv iKeivcov <f>Xvaplav, Kal aKovres
els rovro rrepierreoev, iva rov eva dpioXoyrjocooiv airiov rcov rravrcov
dpa ovvrpexovoiv Kal avrol pur) deXovres rfj dXrjdeia eva Qeov Xeyeiv
rroirjoavra cos rjdeXrjoev.

PSEUDO-TERTULLIAN

adv. omn. haer., ed. Kroymann, in: CSEL 47

200/250 ( ? )

3 (p. 219)
Cerinthus haereticus erupit, similia docens. nam et ipse mundum
institutum esse ab angelis dicit; Christum ex semine Ioseph natum
proponit, hominem ilium tantummodo sine diuinitate contendens,
ipsam quoque legem angelis datam perhibens, Iudaeorum deum non
 TESTIMONIES — TRANSLATION 123

of God, lie was born of a virgin since the Holy Spirit overshadowed
her. 2. He did not assume flesh in the virgin but afterwards Christ
descended upon Jesus at his baptism in the form of a dove. Therefore
they say that at first powers did not operate in him. He does not
want that Christ is God. And such are the ideas of Theodotus.

X 29 1-3
1. But certain others, introducing as it were something new and
borrowing from all heresies procured a strange book which bore the
name of Elchasai. These, in like manner, acknowledge that the princi­
ples of the universe came into being by God. 2. They do not confess,
however, that there is but one Christ, but that there is one above and
that he is infused into many bodies frequently and now is in Jesus.
And, in like manner, he was begotten of God at one time and at another
time he became a Spirit and at another time was born of a virgin and
at another time not so.
And he was afterwards continually infused into bodies and was
manifested in many people at different times. 3. And they use incanta­
tions and baptisms in their acceptance of the elements. And they
occupy themselves actively with astrology, mathematics and magic.
And they say of themselves that they have foreknowledge.

contra Noetum
XI
If, then, everything comes back to the One, according to Valentine,
Marcion, Cerinthus and all their nonsense, then they arrive at his
conclusion against their will in order to be able to confess the One is
the cause of everything. Thus they agree although they do not want
to say in truth that the one God created according to his own will.

PSEUDO TERTULLIAN

adv. omn. haer.

Cerinthus, the heretic, suddenly appeared teaching similarly. For

he too says that the world was set up by angels; he sets forth that Christ
was born of the seed of Joseph, contending that he was merely human,
without divinity; affirming also that the Law was given by angels;
124 TESTIMONIES — TEXT

dominum, sed angelum promens. huius successor Ebion fuit, Cerintho

non in omni parte consentiens, quod a deo dicat mundum, non ab
angelis factum, et quia scriptum sit: "nemo discipulus super magistrum,
1
nec seruus super dominum", legem esse proponit, scilicet ad excluden-
dum euangelium et uindicandum Iudaismum.

ORIGEN

de princ., ed. Koetschau, in: GCS V

after 225/230

I praef. 8 (p. 14-15)

Si vero quis velit nobis proferre ex illo libello, qui Petri Doctrina
appellatur, ubi salvator videtur ad discipulos dicere: "Non sum dae-
monium incorporeum", primo respondendum est ei quoniam liber
ipse inter libros ecclesiasticos non habetur, et ostendendum quia
neque Petri est ipsa scriptura neque alterius cuiusquam, qui spiritu
dei fuerit inspiratus.

IV 3 8 (p. 333-334)
Edocti igitur ab eo quia sit alius Israhel secundum carnem, et alius
secundum spiritum, cum dicit salvator quia "non sum missus nisi
2
ad oves perditas domus Israhel", non ita accipimus sicut hi, qui
terrena sapiunt, id est Hebionitae, qui etiam ipso nomine pauperes
appellantur (Hebion namque pauper apud Hebraeos interpraetatur),
sed intellegimus genus esse animarum, quae Israhel nominantur,
secundum quod et nominis ipsius designat interpraetatio: Israhel
namque mens videns deum vel homo videns deum interpraetatur.
9
El Sr) 7rAr)TLKa ion rd nepl rod Iopar)X Kal rcov <j>vXcov Kal rcov orjpcov
9
avrov rjpuv elprjpieva, errdv <f>doKri d ocorrjp ,,OVK drreordXriv el pur) els
2
rd rrpdfiara rd drroXcoXdra OLKOV 'IoparjX,,, OVK eKXapfSdvopiev ravra
cos ol nrcoxol rfj Scavola 'Epicovatoi, rrjs rrrcoxrjs Scavolas errcovvpLoi
[efitcov yap d rrrcoxos rrap *E$paiois dvop,d£erai], coore vrroXafieiv
enl rovs oapKivovs 'IaparjXlras 7rporjyovpL€Vcos rov Xpiorov e V ^ c S ^ / ^ -
3
Kevai „ o u „ yap ,,rd reicva rrjs oapKos ravra reKva rov deov,,.

1
Matth. 10,24.
2 Cf. Matth. 10,6.
3 R o m . 9,8.
 TESTIMONIES — TRANSLATION 125

expressing the idea that the God of the Jews was not the Lord but an
angel.
His successor was Ebion, not in agreement with Cerinthus in every
point, because he says that the world was made by God, not by angels,
and because it is written, no disciple is above (his) master, nor a servant
above (his) lord, he brings to the fore likewise the Law, of course for
the purpose of excluding the gospel and vindicating Judaism.

ORIGEN

de princ.

I praef. 8
If somebody really wishes to set before us something from that
book which is called the Doctrine of Peter in which the Saviour seems
to say to the disciples: "I am not a demon without a body", then one
has to answer him first of all that that book is not reckoned among the
ecclesiastical books and one has to show that this same book is not
Peter's nor by some other inspired by the Spirit of God.

IV 3 8
Therefore since we are taught by him — because there is one Israel
according to the flesh and an other according to the Spirit — we do
not accept what the Lord says "I was sent only to the lost sheep of the
house of Israel", like those who are wise in earthly matters which means
the Ebionites who are called by this very name "poor ones" (for Hebion
means "poor" in Hebrew) but we understand this as the kind of souls
which is called Israel according to what this very word can also mean:
for Israel is interpreted as "mind seeing God" or "man seeing God".
If what has been said to us about Israel, its tribes and families, is
meant to impress us, when the Saviour says: "I was sent only to the
lost sheep of the house of Israel", we do not understand this like the
Ebionites, poor of understanding, so-called after their poverty of
understanding (because Ebion signifies "poor" with the Hebrews) so
that we should suppose that Christ especially dwelt among the carnal
Israelites, for "the children of the flesh are not the children of God".
126 TESTIMONIES — TEXT

in J oh., ed. Preuschen, in: GCS IV

before 228

II 12 (p. 67)
*Eav Se irpooirJTai TIS TO Kad* ' Efipaiovs evayyeXiov, evOa avrds 6
aojTrjp <f>rjoiv „*'Apri eAajSe pie r) puqrrjp p,ov, TO dyiov rrvevp,a, iv /xta
rcov rpi^cov pcov Kal drrrjveyKe pie et? T O opos TO pieya @af$cop„, irraTro-
prjoei, TTCOS vprfrrjp,, XpiOTov T O Std TOV Xdyov yeyevrjpievov „Trvevp.a
dyiov,, etvai SvvaTai.

horn, in Luc., ed. Rauer, in : GCS I X

ca. 235

I 1 (p. 4-5)
Ecclesia quatuor habet evangelia, haeresis plurima, e quibus quod-
dam scribitur secundum Aegyptios, aliud juxta Duodecim Apostolos.

X V I I (p. 115)
Virgo mater est, signum est, cui contradicitur: Marcionitae contra-
dicunt huic signo et aiunt penitus eum de muliere non esse generatum;
Hebionitae contradicunt signo, dicentes ex viro et muliere ita natum
esse, ut nos quoque nascimur.

horn, in Gen., ed. Baehrens, in: GCS VI

ca. 244

III 5 (p. 44)

... quia non solum carnales Iudaei de circumcisione carnis revincendi
sunt nobis, sed et nonnulli ex his, qui Christi nomen videntur suscepisse
et tamen carnalem circumcisionem recipiendam putant, ut Ebionitae
et si qui his simili paupertate sensus oberrant.

horn, in Jer., ed. Klostermann, in: GCS III

ca. 244

X V 4 (p. 128)
et Se TIS rrapahix^Tai TO ,,dpTi eXafie pie r) p>r\Ty\p piov TO dyiov
irvevpia, Kal dvr\veyK€ pie els TO opos TO pieya TO ©aficbp,, Kal T A
Suvarai avrov ISeiv TT)V purjTepa.

X I X 12 (p. 167)
dvayeypamai Se iv TOXS Upd^eaiv OTI irraTa^e TIS TOV IJavXov
 TESTIMONIES — TRANSLATION 127

in Joh.

II 12

If somebody accepts the Gospel according to the Hebrews, where

the Saviour himself says: "My mother the Holy Spirit took me by one
of my hairs and brought me to the great hill, the Thabor" he will doubt
how the mother of Christ can be the Holy Spirit which came into being
through the Word.

horn, in Luc.

II
The church has four Gospels, the heresies have more, of which one
is written under the name "according to the Egyptians", and another
"according to the Twelve Apostles".

XVII
The Virgin is mother, this is a sign which is contradicted: the Marcio-
nites contradict this sign and say that he was not generated by a
woman at all; the Hebionites contradict the sign saying that he was
born of man and woman in the same way as we also are born.

horn, in Gen.

III 5
... for not only the carnal Jews have to be refuted by us because of the
circumcision of the flesh but also some of those who seem to have
accepted the name of Christ but nevertheless believe that the rule of
carnal circumcision has to be accepted, like the Ebionites and if there
are others who err with a poverty of understanding similar to these.

horn, in Jer.

XV 4
If somebody accepts the following: " A moment ago my mother the
Holy Spirit just took me and brought me to the great hill, the Thabor",
e t c he can see his mother.

X I X 12
It is written in the Acts that somebody struck Paul by order of
128 TESTIMONIES — TEXT

9
VTTO Avavlov TOV dpx^picos KeXevoQeis • Sio e'tprjKev 6 IlavXos' „TV7TT€LV
1 1
G€ piXXet 6 Beds, TOLX* KeKoviapive,,. Kal pixP ^ VTTO irapavdpov
v V

dpxcepeojg Xdyov irpooTaoodpevoi 'EfiicovaZot, TVTTTOVOI TOV dirdoToXov

'Irjoov Xpiorov Xdyois 8vo(f)i]pois.

in Matth., ed. Benz-Klostermann, in: GCS X

after 244

X I 12 (p. 53)
,,Kal irpooKaXeodpevos TOV OXXOV, etirev avroZs* aKovere KalavvieTe,, 2

Kal Ta itjrjs. 2Ja<f>cos Sed TOVTOJV VTTO TOV ocoTrjpos 8i8aoKopeQa, dva-
yiva>OK0VT€s iv TOO AevCriKcp Kal iv TOO Aevrepovoplcp rd nepl KaOapcov
Kal aKaOdpTcov Ppcopdrcov, i<f>* oh 009 irapavopovoiv iyKaXovoiv rjpZv
9
oi ocopaTLKol Iov8aZoc Kal ol dXtycp 8ia<j>ipovTes avrcov 'EfiicovaZoi,
pr) vopl&iv TOV OKOTTOV etvai rfj ypa<f>r} TOV rrpox^ipov Trepl TOVTOJV
vovv.

in Matth., ed. Benz-Klostermann, in: GCS X

after 244

X V 14 (p. 389-390)
scriptum est in evangelio quodam, quod dicitur secundum Hebraeos
(si tamen placet alicui suscipere illud, non ad auctoritatem sed ad
manifestationem propositae quaestionis): "dixit, inquit, ad eum alter
divitum: magister, quid bonum faciens vivam ? dixit ei: homo, legem
et prophetas fac. respondit ad eum: feci, dixit ei: vade, vende omnia
quae possides et divide pauperibus, et veni, sequere me. coepit autem
dives scalpere caput suum et non placuit ei. et dixit ad eum dominus:
quomodo dicis: feci legem et prophetas? quoniam scriptum est in
lege: diliges proximum tuum sicut teipsum, et ecce multi fratres tui
filii Abrahae amicti sunt stercore, morientes prae fame, et domus
tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos.
et conversus dixit Simoni discipulo suo sedenti apud se: Simon, fili
Ionae, facilius est camelum intrare per foramen acus quam divitem
3
in regnum caelorum".

X V I 12 (p. 511-512 and 513)

Kal iirdv iSrjs TCOV dird *Iov8aicov morevovTCov els TOV 'Irjoovv rrjv

1 Acts 23,3.
2 Matth. 15,10.
3 Cf. Matth. 19,16-26.
 TESTIMONIES — TRANSLATION 129

Ananias the high priest. Therefore Paul said: "God will strike you,
you whitewashed wall". And up to the present day the Ebionites
strike the Apostle of Jesus Christ with shameful words incited by the
unlawful word of the high priest.

in Matth.

X I 12
"And when he had called the crowd together, he said to them:
"Hear and understand", etc. Clearly we are taught with these
words by the Saviour, reading in Leviticus and Deutronomy about
the pure and impure foods concerning which the Jews by birth and the
Ebionites who differ not much from them, accuse us of being trans­
gressors of the Law, not to think that the purpose of the Scriptures
is the sense which is the most obvious with regard to these things.

X V 14
It is written in a certain gospel which is called "according to the
Hebrews" (if, however, it pleases somebody to accept it, not as author­
ity but in order to bring to light the question which has been put): "An­
other of the rich men", it says, "said to him, master what good must
I do to live ? He said to him: man, do the Law and the Prophets. He
answered him: I did. He said to him: go, sell all that you possess and
divide it among the poor and come, follow me. But the rich man began
to scratch his head and it did not please him. And the Lord said to him:
Why do you say: I did the Law and the Prophets ? Is it not written in
the Law: love your neighbour as yourself? and see many of your broth­
ers, sons of Abraham, are covered with dung, dying from hunger,
and your house is filled with many good things, and absolutely nothing
goes out of it to them. And he turned to Simon his disciple who sat
with him and said to him: Simon, son of Jona, it is easier for a camel
to pass through the eye of a needle than for a rich man into the kingdom
of heaven".

X V I 12
And if you see the faith as regards the Saviour of the Jews who
130 TESTIMONIES — TEXT

7T€pl TOV OCOTfjpOS mGTLV, OT€ pL€V €K MapiCLS Kal TOV *Ic0O7)<f> olopeVCOV
avrov elvai ore Se 4K Maplas pev pdvrjs Kal TOV detov rrvevparos,
ov pr)v Kal perd TTJS m-pl avrov OeoXoylas, difset TTCOS OVTOS 6 rv<f>Xds
Xeyei TO „vlos AavtS, eXerjadv pe„ <p emripcooiv ol ,,rroXXot„
ITOXXOI yap ol OL7T6 TTJS 'Iepixoj eKTropevdpevot dm) TCOV eOvcov, emripcov-
res rfj iTTCoxela TCOV drrd TCOV 'IovSalcov mareveiv SOKOVVTCOV ...
1
,,eva Giomyioy),, TOO * Efiicovalcp Kal TTTCOX^VOVTI irepl rrjv els 'Irjoovv
mGTLV TOVS OLTTO TCOV iOvtOV ...

X V I 16 (p. 531)
Xpr) Se Kal rovro elSevai on mivTe TTepirvxdvres eKSooeoi TOV Zaxaplov
mxpa p.ev TOIS 'EfSSopr)Kovra Kal TCO 'AKVXCL evpopev TO „avros nrpavs
Kal emfieprjKcos em viro^vyiov Kal TTCOXOV veov,, rj „em ovov Kal TTCOXOV

vlov dvdScov,,, rrapd Se ©eoSorlcovr „avrds ernxKovcov Kal emfSefir)Kcos

em ovov Kal TTCOXOV vlov ovov,,, rrapd Se Svppdx<p* „avros rrrcoxos Kal
emfiefiriKcos em ovov Kal TTCOXOV vlov dvdSos,,, ev Se rfj TrepTrrr) e/cSoc/er
2
„avrds 7TTCOXOS Kal em/SefirjKCos em VTro^vyiov Kal TTCOXOV vlov ovcov,,.
Kal Svvaral ye TIS ravra efappd^eiv rfj Kara rov e^era^dpevov rov
evayyeXlov rdrrov loropia, ore rrpdos Kal erraKovcov Kal rrrcoxds
< €VG€
eXriXvOev els rrjv IepovaaXr)p d ocorrjp' „eTTTcbx » V^P „rrXovoios
cov, lva„ ol aKovvres avrov rod erraKOvovros r)pcov „rfj TTTCOX^IO.,,
3
avrov irXovrrjocoow.

in Matth. comm., ed. Benz-Klostermann, in: GCS X I

after 244

ser. 79 (p. 188-189)

"Prima autem azymorum accesserunt discipuli ad Iesum dicentes
ei: ubi vis paremus tibi pascha manducare? Iesus autem dixit: ite
4
in civitatem ad quemdam et dicite ei", et cetera. Apud Marcum
autem sic dicit: "et prima die azymorum, quando pascha immolaba-
5
tur" . . . sicut ergo apparet, una eademque dies erat paschae, quando
oportebat immolare pascha, et azymorum, quando oportebat tollere
"fermentum vetus" et azyma manducare cum carnibus agni. et dies
quidem paschae una erat, azymorum autem septem, connumerata
videlicet die paschae cum ceteris sex. secundum haec fortisan aliquis

1 Mark. 10, 47-48.

2
Zach. 9,9 and Matth. 2 1 , 5 .
3 I I Cor. 8,9.
4 Matth. 26,17-18.
« Mark. 14,12.
 TESTIMONIES — TRANSLATION 131

believe in Jesus when they think that he is born of Mary and Joseph
as well as that he is from Mary only and the divine Spirit — certainly
not in agreement with the doctrine about him — you will see why
that blind man, who was reprimanded by the "many", says: "Son
of David, have mercy on me". For many came from Jericho and from
the Gentiles reprimanding the poverty of those of the Jews who pre­
tended to believe ... "in order that he silences" the Ebionite and the
one who makes poor with regard to the belief in Jesus, those who come
from the gentiles ...

X V I 16
It is necessary to know also that there happen to be five editions of
Zechariah. In the Septuagint and in Aquila we find: "He was humble
and sat on a beast of burden and a young colt" or: "on a donkey and
a colt of a she-donkey". With Theodotion: "He was obedient and sat
upon a donkey and the colt of a donkey". With Symmachus: "He was
poor and sat upon a donkey and the colt of a she-donkey". And in
the fifth edition: He was poor and sat upon a beast of burden and a
colt of donkeys". And can anybody reconcile this with the story accord­
ing to the passage found in the Gospel that the Saviour went to Jerusa­
lem humble and obedient and poor. For "he became poor being rich
in order that" those who listened to him who was obedient to us should
become rich "by this poverty".

in Matth. comm.

ser. 79
"On the first day of the unleavened bread the disciples approached
Jesus and said to him: where do you want us to prepare the passover
to eat ? Jesus said then: go into the village to a certain man and say
to him", etc. But in Mark we read thus: "and on the first day of the
unleavened bread, when the passover was slaughtered" ... thus there­
fore, it appears that on one and the same day it was passover, when
one ought to sacrifice paschal lambs and the feast of the unleavened
bread when one ought to take away "the old leaven" and to eat un­
leavened bread with the flesh of the lamb. And passover lasted one
132 TESTIMONIES — TEXT

inperitorum requiret cadens in Ebionitismum (ex eo quod Iesus cele-

bravit more Iudaico pascha corporaliter sicut et primam diem azymo­
rum et pascha), dicens quia convenit et nos imitatores Christi similiter
facere; non considerans quoniam Iesus, "cum venisset temporis pleni­
tude" et missus fuisset, factus est "de muliere", "factus" est "sub
1
lege", non ut eos, qui sub lege erant sub lege relinqueret, sed ut
educeret eos ex lege.

in Lucam, ed. Reiter, in: GCS I X

after 244

14, 18ff. (fragm. 212) (p. 319)

c
O 8k ^evyr) ftocov dyopdaas TT£VT€ ov8* OVTCOS iSoKipiaaev i£ dpxrjs
a icbvrjTar €<m 8k 6 TTJS VOTJTTJS Ka.Ta<f>povcov </>vcr€cos, irepl 8k TCL

9 1
aloOrjTa <f)i\ooo<f>cov cos Iov8aioi Efiicovator ...

in epist ad Rom., ed. Lommatzsch VI

after 244

III 11 (p. 226-227)

Qui ergo non credit Christo, de quo Moses scripsit in lege destruit
legem: qui autem credit Christo, de quo Moses scripsit, legem con-
firmat per fidem, quia credit in Christum ... Nam Marcion, qui ahum
dicit Deum legis, ahum Patrem Christi, per fidem suam non statuit,
neque confirmat sed destruit legem. Hoc et Ebion facit; hoc et omnes,
qui in fide catholica aliquid corruptions interserunt.

in epist. ad Titum, ed. Lommatzsch V

after 244

(p. 285-286)
Sed nunc unum atque idem credendum est etiam de eo, qui de
Domino nostro Jesu Christo falsi aliquid senserit, sive secundum eos,
qui dicunt eum ex Joseph et Maria natum, sicut sunt Ebionitae et
Valentiani, sive secundum eos, qui primogenitum eum negant, et
totius creaturae Deum, et Verbum, et Sapientiam, quae est initium
viarum Dei, antequam aliquid fieret, ante saecula fundata, atque
2
ante omnes colles generatam, sed hominem solum eum dicentes: ...

1
Gal. 4,4.
2
Prov. 8,22-26.
 TESTIMONIES — TRANSLATION 133

day but the unleavened bread seven in which case the day of pass-
over was obviously counted with the other six. In accordance with
this somebody with no experience perhaps does some investigating
and falls into the Ebionite heresy (starting from the fact that Jesus
during his life celebrated passover in the way of the Jews and also
likewise the first day of the unleavened bread and passover) saying
because it behaves us as imitators of Christ to do similarly: while
not considering that Jesus "when the fulness of time had come"
was sent and made "from a woman", "made under the Law" not
in order to leave those who were under the Law, under the Law, but
to lead them away from the Law.

in Lucam
14, 18ff
The one who bought the five yokes of oxen thus did not realise from
the beginning what he bought. He neglected the spiritual nature and
pursued physical things like the Jewish Ebionites.

in epist. ad Rom.
I l l 11
Therefore he who does not believe in Christ about whom Moses has
written in the Law, has destroyed the Law: however, who believes
in Christ about whom Moses has written, confirms the Law because
of his faith, because he believes in Christ ... For Marcion, who said
that the God of the Law is one and the Father of Christ is another,
did not consolidate the Law by his faith, nor did he confirm it, but
he destroyed the Law. This Ebion also has done and all those who sow
something of corruption in the catholic faith.

in epist. ad Titum
But now one and the same must be believed also with regard to
him who thinks something wrong about our Lord Jesus Christ, or
according to those who say that he was born of Joseph and Mary,
like the Ebionites and the Valentinians, or according to those who
deny that he is the first born, God of all creation, Word, Wisdom,
which is the beginning of the ways of God, before anything came into
being, founded before the worlds and generated before the hills, but say
that he was only man ...
134 TESTIMONIES — TEXT

c. Celsum, ed. Koetschau, in: GCS I and II

ca. 250

II 1 (I, p. 126-127)
y
ri odv Kal Xeyei (scil. Celsus) trpos rovs and Iov8aicov moTevovTas,
KaravorjTeov. <f>rjolv avrovs KaraXiTrovras rov Trdrpiov vdpov TCO eiftv-
Xaycoyrjadai VTTO TOV 'Irjoov rjiraTrjodai rrdvv yeXoicos Kal aTrrivTopoXr)-
Kevai els dXXo ovopa Kal els aXXov jSiov, prjSe TOVTO Karavorjoas, on
ol ci7r6 'IovSaicov els TOV 'ITJGOVV rrioTevovres OV KaraXeXoiTTaoi TOV
TTOLTpiOV VOpOV. filOVGl yap KaT aVTOV, €TTC0VVpOl TTJS KaTOL TTjV 6f

TTTcox^las TOV vdpov yeyevt]pevoi. *E/3lcov T€ yap 6 TTTCOXOS irapd

7 JI aTL OVCTtv
'IovSalois KaXeirai, Kal * Efiicovaioi xP lf ' C °* *Iov8alcov
l(JT v
TOV *Irjaovv cos XP ° irapaSeijdpevoi.

V 61 (II, p. 65)
earcoaav 8e nves Kal TOV 'Irjaovv diroSexopevoi cos irapd TOVTO

Xpianavol elvai avxovvres, en Se Kal /card TOV *Iov8aicov vopov cos

rd *Iov8alcov TTXTJOT] ftiovv eOeXovres* OSTOI S'eiaxv ol 8ITTOI * EfSicovaioi,
TJTOI 4K irapOevov dpoXoyovvres 6pot cos r)ptv TOV 'Irjoovv r) ovx ovrco
yeyewrjodai dAAd cos TOVS XOITTOVS dvOpcoTrovs' ...

V 65 (II, p. 68)
elal yap rives alpeaeis rds IlavXov eTTioroXds TOV dnoaToXov pr)
9
TTpooiepevai, coartep ' Efficovaioi dp<f>drepoi Kal ol KaXovpevoi EyKpa-
TTJTat.
PSEUDO-TERTULLIAN

carmen adv. Marc, ed. Willems, in: CC (Ser. Lat.) II

2nd half 3rd cent.

I (p. 1425)
Hebioni Christum suasit de semine natum,
Et circumcidi docuit, legique uacare,
Fontibus amissis elementa resumere legis.

METHODIUS

Symposium, ed. Bonwetsch, in: GCS

ca. 300

V I I I 1 0 (p. 93)
... 50ev Kal rpirov TCOV darepcov eKXr^drjaav pepos, otov rrepl eva
 TESTIMONIES — TRANSLATION 135

c. Celsum

III
One must pay attention to what Celsus is also saying to those among
the Jews who believe. He says: they left the ancestral Law, since they
have been persuaded by Jesus, they have been most ridiculously
deceived and have deserted to another name and another life. But
he did not notice that those of the Jews who believe in Jesus have
not left the ancestral Law. For they live according to that Law called
after poverty because of their hanging on to the poverty of the Law.
Because among the Jews Ebion means poor and those of the Jews
who accepted Jesus are named Ebionites.

V61
Some stood up who accepted Jesus so that they in addition to this
boasted of being christians and yet wished to live according to the
Law of the Jews like the mass of the Jews. These are the two kinds of
Ebionites, some confessing that Jesus was born of a virgin as we do
and others who deny this but say that he was born like the other people.

V66
For there are some heresies like the Ebionites, both groups, and the
so-called Enkratites, which do not accept the letters of Paul.

PSEUDO TERTULLIAN

carmen adv. Marc.

I
He persuaded Hebion (to accept) that Christ was born of man's
seed and taught that one has to be circumcised and to dedicate oneself
to the Law and to take up again the essentials of the Law, from sources
which have been abolished.

METHODIUS

symposium

VIII 10
... whence also they were called the third part of the stars in so far as
136 TESTIMONIES — TEXT

TCOV apidfJLCOV TTJS TpidoOS 8l€G<f>aApL€VOl, OT€ pb€V TOV TOV TTCLTpOS,
cos EafiiXXios, avrov TOV TravTOKpdrropa Xe^as TTerrovdivai, ore 8k TOV
TOV VLOV, COS *ApT€pL&S, Kal ol 8oK7]Oei aVTOV a7TO<f>7)VapL€VOt, 7T€(f>7]V€Vai,
OT€ 8k 7T€pl TOV TOV TTV€Vp,aTOS, COS *EfSlCOVOlOl, €*£ I8las KIV7]G€C0S TOVS
TTpo^rjTas </>I\OV€(,KOVVT€S AeAaA^/ceVcu• MapKicovos yap Kal OvaXevTivov
9
Kal TCOV 7T€pl TOV EX\aaalov Kal TOVS aXXovs KaXdv p,r)8k pLvrjpLovevoai.

VICTORINUS POETOVIONENSIS

comm. in apoc, ed. Hausleiter, in: CSEL 49

t 304

XI 1 (Editio Victorini) (p. 94-96)

cum essent enim Valentinus et Cerinthus et Ebion et cetera scola

(satanae) sparsa per orbem, conuenerunt ad ilium de finitimis ciuita-
tibus episcopi et compulerunt eum, ut ipse testimonium conscriberet
in dominum.
(Recensio Hieronymi) (p. 95-97)
cum esset enim Valentinus et Cerinthus et Ebion et ceteri scolae
satanae diffusi per orbem, conuenerunt ad ilium de finitimis prouinciis
omnes episcopi et compulerunt, ut ipse testimonium conscriberet.

XXI 3 (Recensio Hieronymi) (p. 103)

ergo audiendi non sunt, qui mille annorum regnum terrenum esse
confirmant, qui cum Cerintho heretico sentiunt.

EUSEBIUS

demonstratio evangelica, ed. Heikel, in: GCS VI

ca. 320

III 5 (p. 122)

9
'IaKco/Sos d d8eX<f>os TOV Kvpiov, ov ol mxAat r a Iepo-
e m TOVTOLS
ooXvpa OIKOVVTCS €KOXOVV 8Uaiov 8la Ta TTJS dp€Trjs irXeoveKT'qpiaTa,
ipcoTTjOels Trpos TCOV dp\i€picov Kal 8i8acrKaXcov TOV Iov8alcov ZOvovs,
9

TlVa TT€pl TOV XpiGTOV €^Ot 8d£aV, KaTT€lTa dTTOKpivdpL€VOS OTl vl6s 0€OV
€
tfy]> A/0O19 Kal avTos Ttpos avrcov jSaXAerat.
 TESTIMONIES — TRANSLATION 137

they have gone astray with regard to one of the persons of the Trinity,
on the one hand with regard to the Father, like Sabellius who said that
the Almighty himself had suffered, on the other hand with regard
to the Son, like Artemas and those who say that he only came into
being in appearance, and finally with regard to the Holy Spirit like
the Ebionites who say out of contentiousness that the prophets spoke
of their own accord. For it is better not to mention Marcion and Valen­
tinus and those about Elkesaios and others.

VICTORINUS POETOVIONENSIS

comm. in apoc.

X I 1 (Vict.)
For when Valentinus, Cerinthus and Ebion and the other school
(of satan) were dispersed over the world, the bishops came together
to him from the most distant lands and forced him that he himself
drew up a testimony to the Lord.

(Hier.)
For when Valentinus, Cerinthus and Ebion and the others of
the school of Satan were spread over the world, all bishops came
together to him from the most distant provincies and forced him that
he himself drew up a testimony.

X X I 3 (Hier.)
Therefore, one must not listen to those who state that there will
be an earthly kingdom of a thousand years, those who agree with
Cerinthus the heretic.

EUSEBIUS

demonstratio evangelica

III 5
When, in addition to this James, the brother of the Lord, whom those
formerly living in Jerusalem called "the righteous one" because of the
excellencies of his virtue, was asked by the highpriests and the teachers
of the Jewish people what ideas he held about the Christ and promptly
answered that he was the Son of God, he was thrown with stones by
them.
138 TESTIMONIES — T E X T

I I I 5 (p. 131)
Kal r) IcTopia Se /care^ee cos Kal peytonr) TIS r)v iKKXrjaia XpiaTov
1 T v VC0V
iv TOIS *IepocroXvpois and *Iov8aicov avyKpoTovpuivr) pixP °^ XP^
T7)S KOT *A8piaVOV TToXlOpKiaS*

V I I 1 (p. 304)
napa Se TCO Evp,p,dx<p TavQ' OVTCOS e^ei [Xiyerac Se o Zvppuaxos
* EfSicovdios etvai' alpeois Se r)v OVTCO KaXovpiivcov TLVCOV *Iov8atcov els
Xpiorov ntOTevetv Xeyopivcov, i£ cov 6 Uvppuaxos r)v, trap <p Kal avTcp
€l
Tavra OVTCOS *X ]* »aKovoaT€ otKos Ja/Ji'S, pur) OVK avrapKcs vpuv
KOTTOVV dvOpCOnOVS, OTl K07T0VT€ TOV 0€OV pLOV ; S«X TOVTO 8cOO€i KVpLOS
avTos vpuv orjpitlov. l8ov r) veavis avXXapifidvei Kal TIKT€C vlov, Kal
1
KaXdaeis ovopua avrov *Ep,pLavov'qX„.

hist, eccles., ed. Schwartz, in: GCS I I 1,2

324

I 7 14 (p. 60)
„d)v eTvyxavov ol npoeiprjpiivoi, Seandavvoi KaXovpievoi, 8id TT)V npos
TO acoTTjpiov yivos avvd<f>€iav and r e Na£dpcov Kal Kcoxafia Kcopucov
'Iov8aiKcov TJJ Xomfj yfj im</)OiTrjoavT€s Kal TT)V npoK€ipivrjv yeveaXo-
2
yiav €K T€ TTJS BlfiXov TCOV fjpuepcov, is oaov itjacvovvTO, i^rjyrjadpLevoL,,.

I l l 5 3 (p. 196)
. . . aAAd Kal TOV Xaov TTJS iv 'IepoaoXvpLois €KKXr)alas Kara Tiva
Xprjapidv TOLS OVTOOI SoKipuois St* dnoKaXvifiecos eVSo^eVra npo TovnoXi-
puov pLCTaoTrjvat, TT)S ndXccos Kal Tiva TTJS Ilepaias ndXtv OIK€LV K€K€-
Xcvapievov, IliXXav avTr)v dvop,d£ovaiv, [iv fj] TCOV els XpiOTov nznia-
T€VKOTOJV and TTJS 'IcpovcraXrjpi p,€T<pKiapL€vcov, ...

I I I 24 6 (p. 246)
MaTOalds T€ yap nporepov 'Eflpaiois Krjpvijas, cos Tjf/xeAAev Kal i<f>*
iripovs teVat, naTpicp yXcoTTj) ypa<f>fj napa8ovs TO KaravTov evayyi-
Xiov, rd Xctnov rfj avrov napovata TOVTOIS dficbv eare'AAeTO, Sia TTJS

ypa<f>rjs dnenXrjpow ...

I l l 25 5 (p. 252)
%
fj8r) 8 iv TOVTOIS rwks Kal TO KaO' 'Efipaiovs evayyiXtov KariX^av,
& pt^dXtara 'Efipatcov ol TOV XpiOTov napaSetjdpievoi xcupovoxv.

* Is. 7,13-14.
2
Africanas.
 TESTIMONIES — TRANSLATION 139

III 5
... and the History also contains the remark that there also was a
very big Church of Christ in Jerusalem, built by the Jews, until the
time of the siege of Hadrian.

VIII
With Symmachus matters are as follows. (It is said that Symmachus
was an Ebionite. This was a heresy of some so-called Jews who claim
to believe in Christ and Symmachus was one of them. With him things
are as follows:) "Hear, house of David. Is it not sufficient to you
to wear out men that you wear out my God? Therefore the Lord
himself shall give you a sign: See a young woman conceives and bears
a son and you shall give him the name Emmanuel".

hist, eccles.
I 7 14
Among these were those already mentioned, called Desposyni, on
account of their connection with the family of the Saviour. From
Jewish villages, Nazara and Kochaba, they spread out over the rest
of the country and they had as far as they could, drawn the above
mentioned genealogy from the Book of the Days.

Ill 5 3
... but the people of the Church in Jerusalem had been commanded
by an oracle given to approved men among them by a revelation,
to leave the city before the war and to dwell in a certain village of Perea,
called Pella. And there were those living that believed in Christ and had
come there from Jerusalem.

I l l 24 6
For Matthew, who first preached to the Hebrews, when he intended
to go to the others also, committed his Gospel to writing in his native
language and thus compensated by this writing those whom he left
for the loss of his presence.

I l l 25 5
And among those some have placed also the Gospel according to
the Hebrews with those of the Hebrews that have accepted Christ
are especially pleased.
140 TESTIMONIES — TEXT

III 2 7 1-6 (p. 2 5 4 - 2 5 6 )

1. dXXovs S' d rrovrjpos haipcov, rrjs irepl rov Xpiorov rov deov
SiaOeoecos dSvvarcov iKoeioai, BarepaXrjrrrovs evpcov io<f>erepi£,ero*
9
Efiicovatovs rovrovs olKeicos irre<f>rjpi^ov oi rrpooroi, rrrcoxdos Kal
ra7reivcos rd rrepl rod Xpiorov 8o£d£ovras'. 2, Xirov piev yap avrov
Kal KOIVOV fjyodvro, Kara irpoKorrrjv rjdovs avrd pdvov avOpcorrov
SeSiKaicopevov i£ dvSpds re Koivcovias Kal rrjs Mapias yeyevvrjpevov
Seiv Se rrdvrcos avrois rrjs vopiKrjs dprjoKeias cos pfj dv Sid pidvrjs
rrjs els rov Xpiorov Trior ecos Kal rov Kar avrrjv ftiov ocodrjoopevois.
3, dXXoi Se rrapd rovrovs rrjs avrrjs ovres npoorlyopias, rrjv pev rcov
elprjpevcov eKrorrov 8ie8l8paoKov drorriav, €K rrapdevov Kal dyiov
9
rrvevparos pur) dpvovpevoi yeyovevai rov Kvpiov, ov prjv ed dpioicos
Kal oSroi TTpovrrdpyzw avrov Oeov Xdyov ovra Kal oo<f>iav dpoXoyodv
res, rfj rcov rrporepcov irepierperrovro Svooefiela, pidXiora ore Kal rrjv
ocopariKrjv rrepl rov vdpov Xarpeiav dpoicos iKeivois rrepierreiv iorrov-
8a£ov. 4. oSroi Se rod pev drroordXov rrdprrav rds imoroXds dpvrjreas
rjyodvro elvai heiv, drroordrrjv drroKaXovvres avrov rod vdpov, evayyeXicp
9
Se pdvcp rep KaO *Efipalovs Xeyopevcp ypcopevoi, rcov Xomcov
9
opiKpdv irroiovvro Xdyov* 5. /cat rd pev odflfiarov Kal rrjv ciXXrjv Iov8aiKr)v
dycoyrjv dpoicos iKeivois rrapefyvXarrov, rais S* aS KvpiaKais rjpepais
rjpiv rd iraparrXrjoia els pvrjprjv rrjs ocorrjpiov dvaordoecos irrereXovv
6 . oOev rrapd rrjv roiavrrjv ey\eiprjoiv rrjs roidoSe XeXdyxaoi rrpoorjyo-
9
pias, rod Efiicovalcov dvdparos rrjv rrjs Siavolas rrpox^iav avrcov
9
v7ro<f>aivovros* ravrrj ydp irriKXrjv d rrrcoxos trap 'Efipalois dvopd^erat*

III 2 8 1-6 (p. 2 5 6 - 2 6 0 )

1. Kara rovs SrjXovpevovs XP^vovs erepas alpeoecos dpxrjydv yeveoOai

KrjpivOov rrapeiXrj<f>apev* rdios, oS <f>covds rjSrj rrpdrepov rraparedeipai,
iv rfj <f>epopevrj avrov ^rjrrjoei ravra rrepl avrov ypd<f>ei 2. „dAAd
/cat Krjpivdos d St* diroKaXviffecov cos vrrd drroordXov peydXov yeypap-
pevcov reparoXoyias rjpiv cos St* dyyeXcov avrcp SeSeiypevas iftevSdpevos
irreiodyei, Xeycov perd rrjv dvdoraoiv irriyeiov etvai rd {ZaolXeiov rod
Xpiorov Kal ndXiv imOvplais Kal rjhovais iv 'IepovoaXrjp rrjv odpKa
rroXxrevopevrjv SovXeveiv, Kal ix^pos vrrdpxoov rats ypa<f>ais rod deov,
>
dpidpdv x*Aioi>TaeTtas iv ydpep eoprrjs, OeXcov rrXavav, Xeyei ylveoOai,,.
9
3. Kal Aiovvoios Se, d rrjs Kara AXe^dvhpeiav rrapoiKias Kad
9
fjpds
9 9
rrjv imoKorrfjv elXrjxcos, iv Sevrepcp rcov ErrayyeXicov rrepl rrjs Icodwov
9
ArroKoXvtffecos elrrcov riva cos e/c rrjs dveKadev rrapaodoecos, rod avrov
 TESTIMONIES — TRANSLATION 141

III 27 1-6
1. The evil demon, however, being unable to tear certain others from
their allegiance to the Christ of God, yet found them susceptible in a
different direction, and so won them over to his own purposes. The
ancients quite properly called these men Ebionites, because they held
poor and mean opinions concerning Christ. 2. For they considered
him a plain and common man who was justified only because of his
progress in virtue, born of the intercourse of a man and Mary. In their
opinion the observance of the Law was altogether necessary, on the
ground that they could not be saved by faith in Christ alone and by a
corresponding life. 3. There were others, however, besides them,
that were of the same name but avoided the strange absurdity of the
former, and did not deny that the Lord was born of a virgin and the
Holy Spirit. But nevertheless in as much as they also refused to confess
that he was God, Word and Wisdom, they turned aside into the impiety
of the former, especially when, like them, they did their best to observe
strictly the bodily worship of the Law. 4. These men, moreover,
thought that it was necessary to reject all the epistles of the Apostle,
whom they called an apostate from the Law; and they used only the
so-called Gospel according to the Hebrews and made small account
of the rest. 5. The Sabbath and the rest of the discipline of the Jews
they observed just like them, but at the same time, like us they cele­
brated the Lord's day as a memorial of the resurrection of the Saviour.
Wherefore, in consequence of such a way of life, they received the
name Ebionites, which signified the poverty of their understanding.
For this is the name by which a poor man is called among the Hebrews.

I l l 28 1-6
1. We have learned that at this time Cerinthus became the author
of another heresy. Caius, whose words we quoted above, in the Dis­
putation which is ascribed to him, writes as follows concerning this man:
2. "But Cerinthus also, by means of revelations, said to be written by
a great apostle, brings before us miraculous things in a deceitful way,
saying that they were revealed to angels. And he says that after the
resurrection the kingdom of Christ will be set up on earth, and that
in Jerusalem the body will again serve as the instrument of desires
and pleasures. And since he is an enemy of the divine Scriptures and
sets out to deceive, he says that there will be a marriage feast lasting
a thousand years. 3. And Dionysius, who was bishop of the parish
of Alexandria in our day, in the second book of his work On the Prom-
142 TESTIMONIES — TEXT

pipvtyrai dvSpos rovrois TOZS prl\paoiv 4. „KripwOov Se, TOV Kal

TTJV an' €K€ivov KXrjOetcrav Kr]pivdiavr)v alpeoiv ovoTrjadpevov, d£idma-
TOV im<f>rjptaaL OeXrjoavTa TOO iavTov nXdopan ovopa. TOVTO yap
e&>at TT)S 8i8aoKa\ias avrov TO Sdypa, inlyeiov eaeaflai TTJV TOV

XpiOTov fiaoiXclav, 5. /cat cov avTos cbpiycTO, <f>iXoacbpaTOS cov /cat

ndvv aapKiKos, iv TOVTOIS dveiponoXzlv eaec/flai, yaorpos Kal TCOV vnd
yaarepa nXrjcrpovats, TOVT cart OITIOIS Kal noTOis Kal ydpois Kal
8i cZv €v<f>r)poT€pov Tavra cptfOr) nopietaOai, iopTals /cat Ovolais Kal
Upzicov o<j>ayals„. 6. r a u r a Aiovvoios' d Se Elprjvatos dnopprjTOTepas
8rj Ttvas TOV avrov *p€v8o8o£las iv npcoTcp ovyypdppaTi TCOV npds Tas
alpiaeis npoOets, iv TCO TpiTcp Kal loToplav OVK d£lav XrjOrjs TTJ ypa<f>rj
irapa848coK€V, cbs iK napaSdoecos IIoXvKdpnov <f>daKCOV 'Icodvvrjv TOV
dndoToXov €taeA0€tj> 7TOT€ iv j8aAaveta>, COGT€ Xovoaadai, yvdvra Se

€v8oV OVTa TOV KripivOoV, d7T07T7)8fjOat T€ TOV TOTTOV Kal iK(f>Vy€LV

6vpa^€, pr)8* vnopelvavTa TTJV avTrjv ai>Tcp vnohvvai crTeyrjv, Tai>TO Se
TOVTO Kal TOIS ovv avTcp napawioai, $y\aavTa „<f>vycop€v, pfj Kal TO

paXavetov ovpniorj, evSov OVTOS KrjplvOov TOV TTJS dXrjdelas i\0pov„.

I l l 36 11 (p. 278)
%
d o ai>Tos Epvpvalos ypd<f>cov, OVK ot8* dndOev prjTols ovyKexprjTai,
TOiavTa Tiva ncpl TOV Xpiorov Ste£tans „iyco Se /cat p€Ta TTJV dvdoTaow
iv aapKi avrov otha Kal moTevco ovra. Kal ore npds TOVS nepl IleTpov
iXrjXvdev, €<f>7] avTois AdjSere, iprjXaifrqoaTi p€ Kal tSere ort OVK et/xt
1
haipdviov docbparov Kal evOvs avrov rji/iavTO Kal inloTevoav,,.

I l l 39 16-17 (p. 292)

16. Tavra pev ofiv loToprjTai TCO Uania n€pl TOV MdpKov nepl
Se TOV Mardatov TavT et/OTJRAT „MaTdaios pev ovv 'EftpatSt, StaAe'/cra*
Ta Adyta ovveTaijaTo, rjpptfvevoev S'avrd cbs Swards €KaoTos„. 17.
/cexp^rat S'd avTos papTvplacs and TTJS 'Icodvvov nporipas imoToXrjs
Kal and TTJS IHrpov dpoicos, e/cre'tfetrat Se /cat aXXrjv laropiav nepl
yvvaiKos inl noXXals dpaprlais oiafiXrjOeiorjs inl TOV Kvplov, T)VTO

KaS* 'Efipaiovs evayyiXiov nepUx^i. Kal r a u r a S'rjplv dvayKauos npds

TOZS e/CT€0etati> iniT€T7)pr)a0oj.

1
Ignatius, Smyrn. m , of. Luke 24, 39.
 TESTIMONIES — TRANSLATION 143

ises, where he says some things concerning the Apocalypse of John

which he draws from ancient tradition, mentions this same man in the
following words: 4. "But Cerinthus who also founded the sect which
was called after him the Cerinthian, wanted to give his own fiction a
reputable name. For the doctrine which he taught was this: 5. that
the kingdom of Christ will be an earthly one. And he dreamt that it
would consist in these things he himself was devoted to, because he
was a lover of the body and altogether carnal, namely in the delights
of the belly and of the sexual passion, that is to say in eating and drink­
ing and marrying, and — because of this he thought he could provide
himself with a better reputation — in festivals and sacrifices and the
slaying of victims''. 6. These are the words of Dionysius. But Irenaeus
in the first book Against the Heresies, adds some more hidden false
doctrines of the same man, and in the third book he relates a story
which deserves not to be forgotten. He says, on the authority of Poly-
carp, that the apostle John, once entered a bath-house to bath. But
learning that Cerinthus was within, he left the place and rushed out
of the door, for he could not bear to remain under the same roof with
him. And he advised those that were with him to do the same, saying:
"Let us flee, lest the bath-house falls down, for Cerinthus, the enemy of
the truth, is within".

I l l 36 11
And the same man writing to the Smyrnaeans, used the following
words: I do not know whence he took them, with regard to Christ,
saying: "But I know and believe that he was in the flesh after the resur­
rection. And when he came to Peter and those with him he said to them,
Take me and feel me and see that I am not a demon without a body
and immediately they touched him and they believed".

I l l 39 16-17
16. These things are related by Papias concerning Mark. But con­
cerning Matthew he writes as follows: "So then Matthew wrote the
words in the Hebrew language and every one interpreted them as
he was able. 17. And the same writer used testimonies from the first
Epistle of John and from Peter likewise. And he related another story
of a woman accused of many sins before the Lord which is available
in the Gospel according to the Hebrews. These things we have thought
it necessary to observe in addition to what has already been stated.
144 TESTIMONIES — TEXT

IV 14 6 (p. 332-334)

,,/cat elalv oi aKrjKOOTes avrov o n 'Icodwrjs 6 TOV KVpiov piaOrjTrjs

iv rfj *E<f>4crcp 7Top€vd€.ls XovoaoOai /cat 18 cov Haco KrjpivOov itjrjXaTO
rod paXavctov puff Xovadpievos, dXX* irTZiTTcbv <f>vycopi€v, pir) /cat t o
1
fiaXaveiov avpmiorj, evhov OVTOS KrjpivOov TOV TTJS aXrjdelas ix^pov,,.

IV 22 8 (p. 372)

/cat €Tepa 8i TrXelaTa ypd<f>€i, &v iK puipovs i)8r) rrpoTtpov ipvq-

2

pLov€voap,€v, OIKGIOJS TOIS Kaipols Tas IvTopLas rrapadip^evoi, €K T€ TOV

Ka&* Efipaiovs
9
evayyeXiov /cat TOV EvpiaKov /cat ISicos iK TTJS 9
Eflpa-
tSos StaAc/CTOU Tiva TiOrjoiv, ipL<f>aivcov i£ Efipaicov iavTov 7T€7riOT€V/c€-
9

vai, /cat aAAaSe cbs i£ 'IovSaiKrjs dypd</>ov 7rapa8do€cos pivrjpovevei.

V 8 2 (p. 442-444)

„d piev ST) MarOaios iv TOIS 'Efipaiois TTJ tSta avrcov SiaXeKTCp

Kal ypa<f>r)v i£rjveyK€V evayycXiov, TOV FLirpov /cat TOV TlavXov iv
9 3
Pcbpir) €vayy€Xi£op,4vcov Kal depieXiovvTcov TTJV iKKXrjaiav,,' ...

V 8 10 (p. 446-448)

,,/cat rrepl TTJS /card TOVS ifHSopnfjKOVTa ippnrjveias TCOV OeorrvevoTCov

ypa<f>tdvaKov€ ota /cara X4£iv ypd<f>€i„ d Beds odv dv0pco7Tos iyivero 4

Kal avTos Kvpios eocoaev rjpias, 8ovs TO TTJS rrapOivov arjpieiov, dAA*
ovx cbs evioi </>aaiv TCOV VVV ToXpicbvTcov pieOeppnrjveveiv TTJV ypa<f>rjv,
5
„l8ov r) veavis iv yaaTpl l^ct /cat rc^CTat vlov,,* cbs ©€O8OTICOV rjppirjvev-
G€V d *E<f>iaios Kal AKvXas d IIOVTIKOS,
9
dpL<f>OT€poi '/ouSatot 7rpoor]XvTOi,
ots Kara KoXovOrjoavTes oi *Efiicovaioi i£ 'Icoar)<f> avrov yeyevrjorOai
<f>daKovaiv„.

V 10 3 (p. 450-452)
9
Jjv els yevdpievos Kal d IldvTaivos, Kal els Iv8ovs iXdeiv Xiyerai,
evOa Xdyos evpeiv avrov 7rpo<f>6doav TTJV avrov irapovaiav TO /cara
Mardaiov evayyiXiov rxapd TIGIV avTodi TOV XpiOTov irreyvcoKoaiv,
ots BapdoXopiaiov TCOV drroaTdXcov eva Krjpv£ai avTois r e 'Efipaicov

1
Irenaeus.
2
Hegesippus.
3
Irenaeus.
4
Irenaeus.
5 Is. 7,14.
 TESTIMONIES — TRANSLATION 145

IV 14 6
And there are those that heard from him that John, the disciple of
the Lord, going to bath in Ephesus and seing Cerinthus within ran out
of the bath-house without bathing, crying: ' Let us flee, lest even the
bath-house fall down, because Cerinthus, the enemy of the truth, is
within".

IV 22 8
And he wrote many other things which we mentioned already in
part while we referred his stories in appropriate places. And he quotes
from the Gospel to the Hebrews and from the Syriac and sometimes
from the Hebrew idiom. Thus he shows that he is a convert from the
Hebrews and he mentions other things as taken from the unwritten
Hebrew tradition.

V82
"Matthew published his Gospel among the Hebrews in their own
language in the time that Peter and Paul preached the Gospel and
founded the Church in Rome".

V 8 10
With regard to the translation of the inspired scriptures according
to the seventy, listen to the very words he writes: God became man
and the Lord himself saved us, giving the sign of the virgin, but not
as some say of those who at the moment venture to translate the script­
ure: "See, a young woman shall conceive and bring forth a son",
as Theodotion of Ephesus and Aquila of Pontus both Jewish proselytes,
interpreted, whom the Ebionites follow when they say that he was
born of Joseph.

V10 3
Pantaenus was one of these and it is said that he went to India and
that he, with some people who knew Christ, found the Gospel of
Matthew that had already arrived before his coming. For Bartholomew,
one of the apostles, had preached to them and left with them the
146 TESTIMONIES — TEXT

ypdppaoi rrjv TOV MarOalov KaraXeiifsai ypa<j>r]v, rjv Kal ocp£eoOai els
rov SrjXovpevov xpovov.

VI 17 (p. 554-556)

Tcov ye pr)v epprjvevrcov avrcov 8rj TOVTOJV loreov *Eficcovaiov TOV

Zvppaxov yeyovevai' alpeois Se ionv r) TCOV 'Efiicovaicov ovrco KaXov-
pevrj rcov TOV Xpiorov e£ 'Icoarjcj) Kal Mapias yeyovevai </>aoKovTcov
ipiXdv T€ dvOpconov vneiXr)<f>drcov avrov Kal TOV vdpov xprjvai 'IovSaiKco-
Tepov <f>vXdrreiv dnioxvpi^opevcov, cos TTOV Kal eK rrjs npdoOev loropias
eyvcopev. Kal vnopvrjpara Se TOV Uvppdxov els en vvv <f>eperai, ev
ots SoKei npos TO /card MarOalov dnoreivdpevos evayyeXiov TTJV SeSrj-
Xcopevrjv alpeoiv Kparvveiv. Tavra Se d *Qpiyevr)s perd Kal dXXcov
els rds ypa<f>ds epprjveicov TOV Svppdxov or\paivei rrapd 'IovXiavrjs
9
TIVOS elXr)<f>evai ; rjv Kal <f>rjoiv nap avrov Zvppaxov rds fiifiXovs
SiaSeijaoOai.

VI 25 4 (p. 576)
„cos ev napaSdoei paOcov rrepl rcov reoodpcov evayyeXicov, a Kal
pdva dvavrippryrd ionv ev rfj VTTO TOV ovpavdv eKKXrjoia TOV Oeov,
on npcorov pev yeypanrai TO Kara rov rrore reXcovrjv, vorepov Se
9
drrdoToXov Irjoov Xpiorov MarOalov, eK SeScoKora avro TOIS and
9 1
Iov8aiopov morevoaoiv, ypdppaoiv *EfipaiKots ovvreraypevov,, ...

VI 38 (p. 592-594)

Tore Se Kal aXXrjs 8iaoTpo<f>r)s Kardpxerai r) rcov *EXKeoaircov

Xeyopevrj aipeois, rj Kal dpa rep dpijaoOai dneofir]. pvrjpovevei S'avrrjs
dpiXcov inl rod KOIVOV els rov ttj8 i/jaXpov d 'Qpiyevrjs, cbSe rrcos Xeycov
„eXr]XvOev ns errl rod napdvros peya </>povcov inl rep SvvaoOai
npeofieveiv yvebprjs dOeov Kal doefteordrrjs, KaXovpevrjs *EXKeoaircov,
vecoorl inaviorapevrjs rols iKKXrjoiais* iKeivrj r) yvcoprj ola Xeyei
/ca/cd, napaOr]oopai vpiv, iva pr) ovvapndfyqoOe. dOerel riva drro ndorjs
ypa<f>rjs, Kexpryrai prjrois rrdXiv drro ndorjs naXaids re Kal evayye-
XiKrjs, rov drrdoroXov reXeov dOerei. </>rjolv Se on TO dpvrjoaoOai
dSidcf)opdv ionv Kal d pev vorjoas rep pev ordpan iv dvdyKais dpvrjoerai,
rfj Se KapSia ou^i. Kal fiifiXov nvd <f>epovoiv, fjv Xeyovoiv i£ ovpavov
rrerrrcoKevai Kal rov dKrjKodra iKeivrjs Kal niorevovra d<f>eoiv XrpfseoOai
rcov dpaprr\pdrcov, aXXrjv dtf>eoiv nap* rjv Xpiords Irjoovs d<f>rJKev„.
9
 TESTIMONIES — TRANSLATION 147

writing of Matthew in the Hebrew language which they had preserved

till that time.

V17
As to these translators one must know that Symmachus was an
Ebionite. But the heresy of the Ebionites, as it is called consists of those
who say that Christ was the son of Joseph and Mary, considering him
a mere man and insisting strongly on keeping the Law in a Jewish
manner, as we already know from this History. Treatises of Symmachus
are still extant in which he appears to support this heresy by attacking
the Gospel of Matthew. Origen makes clear that he obtained these
and other commentaries of Symmachus on the Scriptures from a certain
Juliana who he says, received the books from Symmachus himself.

VI 25 4
From the tradition I have learned concerning the four Gospels
which are the only indisputable Gospels in the Church of God under
heaven, that first was written the Gospel according to Matthew, who
was once a publican and later an apostle of Jesus Christ and that it
was given to the Jewish converts and written in the Hebrew language.

VI 38
Another error also arose at that time, called the heresy of the Elke­
saites which also disappeared as soon as it began. Origen speaks of
it in this manner in his public homily on the eighty-second Psalm:
" A certain man came just now, puffed up greatly with his ability to
proclaim a godless and impious opinion which has appeared lately in
the churches, called that of Elkesaites. I will show you what evil things
that opinion teaches so that you may not be carried away by it. It
rejects certain parts of every scripture. Again it uses portions of the
entire Old Testament and the Gospel, but it rejects the Apostle alto­
gether. It says that to deny Christ is an indifferent matter and he who
understands this will, under necessity, deny with his mouth but not in
his heart. They produce a certain book which, they say, fell from
heaven and whoever hears and believes this shall receive remission of
sins, a different remission from that which Jesus Christ has given".
148 TESTIMONIES — TEXT

VII 25 1-3 (p. 690-692)

1. EW* etjrjs vrroflds, 7T€pl rrjs ' ArroKaXvifsecos 'Icodvvov ravra
1
cfrrjoiv „rives pev oSv rcov rrpd rjpcov rjOerrjoav Kal dveoKevaoav rrdvrrj
rd ftiftXiov, Ka0* eKaorov Ke<f>dXaiov hievOvvovres dyvcoardv re Kal
dovXXdyiorov drrocfraivovres i/jevSeoOai re rrjv tiny pacify. 2 . *Icodvvov
yap OVK etvai Xeyovoiv, dAA' ov8* drroKaXvifjiv etvai rrjv ocj)d8pa Kal
7ra^6t KeKaXvppevrjv rep rrjs dyvotas rraparrerdopari, Kal ov\ drrcos
rcov drroordXcov rivd, dAA* ov8* oXcos rcov dyicov fj rcov drro rrjs iKKXrjoias
TOVTOV yeyovevai rroirjrrjv rov ypdpparos, KrjpivOov Se TOV Kal rrjv
drr* €K€ivov KXrjOeloav KrjpivOiavrjv ovorrjodpevov alpeoiv, d^idmorov
im<f>rjpioai OeXrjoavra rep eavrod rrXdopari ovopa. 3. TOVTO yap etvai
rrjs 8i8aoKaXias avrov rd Sdypa, irriyeiov eoeoOai rrjv rov Xpiorov
fiaoiXeiav, Kal cov avrds cbpeyero, <f>iXoocbparos cov Kal rrdvv oapKiKos,
iv TOVTOIS dveiporroXelv eoeoOai, yaorpos Kal rcov vrrd yaoripa rrXrjopo-
vais, rovr iorl oiriois Kal rrorols Kal ydpois Kal 8i* cov ev</>rjpdrepov
ravra cprjOrj rropieloOai, eoprats Kal Ovoiais Kal lepeicov o<f>ayais„.

theophania, ed. MPG 24

after 323

(c. 685-688)
a aKT at,v
*€7rel Se rd els rjpas ?JKOV *EfipaiKois x P VP EvayyeXiov rrjv
a7T€iXrjv ov Kara TOV drroKpvilsavros irrrjyev, dXXd Kara rod docorcos
i^rjKOTOS* Tpeis yap SovXovs nepieixe, rov pev Karacfrayovra rrjv
vrrap^iv rod heorrdrov perd rropvcov Kal avXrjrpiScov, rov Se 77oAAa
rrXaoidoavra rrjv ipyaoiav, rov Se KaraKpvifsavra TO rdXavrov etra
rov pev d7ro8ex0rjvai, rov Se peptf>Orjvai pdvov TOV Se ovyKXeioOrjvai
Siopcorrjpicp. ' E<f>iorrjpi, prjrrore Kara rov MarOalov perd rrjv ovprrXrj-
pcooiv rod Xdyov rod Kara rod prjoev ipyaoapevov rj etjrjs imXeyo-
pevrj drreiXrj ov rrepl avrov, dXXd rrepl rod rrporepov Kar irravdXrj^iv
XeXeKrai rod iaOiovros Kal rrivovros perd TCOV peOvdvrcov.

theophania syriaca, ed. Gressmann, in: GCS III

IV 12 (p. 183)
Er lehrte aber die Ursache der Seelenspaltung, die in den Hausern
geschehen wiirde, wie wir irgendwo in dem Evangeliumgefundenhaben,

1
Dionysius.
 TESTIMONIES — TRANSLATION 149

VII 25 1-3
1. Afterwards he speaks in this manner of the Apocalypse of John:
"Some before us have set aside and rejected the book altogether,
criticising it chapter by chapter and pronouncing it without sense
and illogical and saying that its title is fraudulent. 2. For they say
that it is not the work of John nor is it a revelation because it is covered
thickly and densely by a veil of obscurity. And they affirm that none
of the apostles and none of the saints nor any one in the Church is the
author of this work but Cerinthus who also founded the sect which
was called after him, the Cerinthian, wanting to give his own fiction
a reputable name. 3. For the doctrine which he taught was this:
that the kingdom of Christ will be an earthly one. And he dreamt
that it would consist in those things he himself was devoted to, because
he was a lover of the body and altogether carnal, namely in the delights
of the belly and of sexual passion that is to say, in eating and drinking
and marrying and — because of this the thought he could provide
himself with a more popular fame — in festivals and sacrifices and the
slaying of victims.

theophania

Since the Gospel which has come to us in Hebrew letters directs

its threat not against the one who has hidden (his talent) but against
the one who lived in spendthrift — for he possessed three slaves, one
who spend the fortune of his master with harlots and flute-girls,
the second who multiplied his trade and the third who hid his talent;
next the first was accepted, the second rebuked only, the third, how­
ever, was thrown into prison — I wonder whether the threat in Matthew
which, according to the letter was spoken against the one who did
nothing, applies not to him but to the first one who was eating and
drinking with those who were drunken, by way of resumption.
150 TESTIMONIES — TEXT

das unter den Juden in hebraischer Sprache (verbreitet) ist, in dem es

heisst: "Ich wahle je die Besten mir aus, die mir mein Vater im Himmel
gibt."

onomasticon, ed. de Lagarde

before 331

p. 284, 37-285, 1
Na£apeO (Matth. 2,23). SOev 6 XpiaTOs Na£topaios iKXrjdrj, '/cat
Na^aprjvol TO TTOXCUOV r)pL€is oi vvv XpioTiavoL

p. 301, 32-34
Xtofid (Gen. 14,15). „rj ioTiv iv dpioTepa AapiaaKOv,,. eoTiv 8e /cat
XtofSd Kcopt) iv TOIS avTois piepeaiv, iv fj elaiv *Efipaiojv oi els Xpiorov
7TLGT€VaaVT€S, *EfilOJVaZoi KO,\ovp,€VOl.

de eccles. theol., ed. Klostermann, in: GCS IV

337

I 14 (p. 74)
9
/cat avrov Se TOV acoTrjpos r)pLcov ol npcoTOK'qpvKes Efiitovatovs
ojv6p,a£ov, 'EfipaiKfj <f>covf} TTTLOXOVS TTJV Sidvoiav dnoKaXovvTes > TOVS
eva p,ev deov Xeyovras elSevat, /cat TOV acoTrjpos TO oxo/za pur) apvovpue-
vovs, TTJV 8e TOV vlov OeoTrjTa pur) elSdras.

I 20 (p. 88)
o or) 7raAat puev bpitovaioi vecoaTi be o ZapuoaaTevs /cat ot emKkrpt
if; avrov IlavXiavol <f>povrjoavTes Svo^picov vrrepbewav SIKTJV.

A L E X A N D E R OF A L E X A N D R I A

epist, ed. MPG 18

ca. 324

I X (c. 561A)
yap 0eo8i8aKToi c o r e , OVK dyvoovvres ort r) evayxos irrava-
AVTOI
9
OTaaa iKKXrjmaaTiKfj evaefieta StSaa/caAta, Eftttovds ioTi /cat
Tfj
9 9
ApTepd, /cat £rjXos TOV /cara AvTidxeiav IJavXov TOV ZapLooaTetos,
avvdScp Kal Kploei TCOV drravTaxov imaKorrcov a7TOKrjpvx0evTos TTJS
*EKKXrjoias' ...
 TESTIMONIES — TRANSLATION 151

onomasticon

p. 138, 24-25
Nazareth. From this name Christ was called Nazoraean and we
being now called Christians received in the past the name Nazarenes.

p. 172, 1-3
Coba. "This is to the left of Damascus". There is also a village Choba
in the same region in which live those of the Hebrews who believed
in Christ, called Ebionites.

de eccl. theol.

114
The first preachers of our Saviour himself called them by a Hebrew
name Ebionites, indicating them to be poor of understanding. They
say they know one God and do not deny the body of the Saviour, but
they do not recognise the divinity of the Son.

120
The Ebionites in the past, and recently the one from Samosata and
those who are called Paulinians after him, await judgement because
they are mindful of shameful things.

ALEXANDER OF ALEXANDRIA

epist.

IX
For you yourselves have been taught of God. You are not ignorant
that this doctrine which has lately set up against the piety of the Church
is that of Ebion and Artemas; and you know about the envy of Paul of
Samosata, of Antioch, who by the counsel and judgment of the bishops
everywhere was banished from the Church.
152 TESTIMONIES — TEXT

H I L A R Y OF POITIERS

de trinitate, ed, MPL 10

356/359

I 26 (c. 41A/C)
Septimus deinceps liber, secundum perfectae fidei gradum, susceptae
disputationis sermonem temperavit. Namque primum, per inviolabilis
fidei sanam et incorruptam demonstrationem, inter Sabellium et
Hebionem et hos non veri Dei praedicatores lite certavit, cur Sabellius
subsistere ante saecula negaret, quern creatum alii confiterentur ...
Hebion autem ab utroque ita vincitur, ut hie (Arius) ante saecula
subsistentem, hie (Sabellius) verum Deum convincat operatum. Om-
nesque se invicem vincendo vincuntur: quia Ecclesia et contra Sabel­
lium, et contra creaturae praedicatores, et contra Hebionem, Deum
verum ex Deo vero Dominum Jesum Christum, et ante saecula natum,
et postea hominem genitum esse testatur.

II 4 (c. 52B-53A)
... ut Hebion omne initium filio Dei ex Maria concedens, non ex
Deo hominem, sed ex homine Deum proferat; neque subsistens antea
quod in principio apud Deum erat Deus Verbum virgo susceperit,
sed carnem genuerit per verbum; quia in Verbo antea, non existentis
unigeniti Dei naturam dicat, sed sonum vocis elatum: ...

II 23 (c. 65B)
Subrepat Hebion, initium filio Dei ex Maria concedens, et Verbum
a diebus carnis intelligens.

VII 3 (c. 201A/B)

Natum quoque Dei filium ex Maria dicturo, Hebion quod est Photi­
nus assistit, auctoritatem mendacii sui ex professionis veritate sump-
turus.

VII 7 (c. 205A)

Jam vero qua fidei nostrae victoria Hebion, qui Photinus est, aut
vincit aut vincitur: ...
 TESTIMONIES — TRANSLATION 153

HILARY OF POITIERS

de trinitate
126
Next the seventh book, according to the level of the perfect faith,
delivers its sermon which has been taken up for debate. First with the
announcement of the indistortable proof of the inviolable faith, it
takes part in the conflict raging between Sabellius and Hebion and
those who do not preach the true God since Sabellius denies him to
exist before all ages, whom others confess as having been created ...
Hebion, however, is refuted by both since the one demonstrates that
he existed before all ages and the other that he operated as the true
God. And all are refuted because they refuted each other in turn,
while the Church witnesses both against Sabellius and against those
who preach Christ as a creature, as also against Hebion asserting that
the Lord Jesus Christ is true God of true God, born before all ages
and later born as man.

114
... like Hebion agrees that the Son of God was born of Mary
but does not show him as being man from God but God from man.
The virgin, he says, did not receive the word that existed before all
things that was in the beginning with God and was God but she bore
flesh by way of the Word, since he denied that the nature of the existing
only-begotten God was formerly in the Word, but said that the Word
was the sound coming from the voice.

II 23
Let Hebion come sneaking along deceitfully admitting that the
beginning of the Son of God is with Mary and accepting that the word
began only in the days of the flesh (incarnation).

VII 3
Now I am going to say that the son of God is born of Mary, Hebion,
this means Photinus, will stand by who wants to adopt the authority
for his lie from the proclamation of truth.

VII 7
Again, how glorious a victory for our faith is that Ebion — in other
words, Photinus — both wins and is overcome.
154 TESTIMONIES — TEXT

OPTATUS OF MILEVIS

de schism, donatist., ed. Ziwsa, in: CSEL 26

1st ed. 365, 2nd ed. 385

IV 5 (p. 108)
dixit (scil. Paulus) hoc de haereticis, quorum coeperat illis temporibus
uitiosa esse doctrina . . . ut Ebion (this reading according to the manu­
scripts, but cf. note in the edition referring to Praxeas) qui argumenta-
batur patrem passum esse . . .

EPIPHANIUS

ancoratus, ed. Holl, in: GCS I

374

13 3 (p. 21)
... KrjpivOiavoi, ol Kal MrjpivOiavoi, Na^copaioi, *EfSicovaioi ...

13 5 (p. 21)
9
...Zapipatoi, ol Kal EXKeaaioi, ...

panarion, ed. Holl, in: GCS I, II, III

ca. 376

19 1 1-6 4 ( 1 , p. 217-224)
1.1 Merd ravrrjv rrdXiv aXXrj TIS aipeais ravrais napaneTrXeypevr),
9
r) rcov 'Oooalcov KaXovpevrj. Iov8aioi Se OVTOL COS Kal al npoeiprj pevai,
VTTOKplToX TOV TpOTTOV 8eiVol TTJV ilTlVOiaV. 2. OjppLCOVTO Se OSTOI, CO
r) els r)pas iXOovoa nepiex^i napdSoois, drro rrjs NafiariKrjs X^P^
Kal 'Irovpatas, McoafSiri8ds r e Kal ' ApirjXinSos, TCOV ineKeiva rrjs
KOiXdSos rrjs dXvKrjs OVTCOS iv rfj Qeicx ypa<f>fj KXrjdeiorjs vrrepKeipevcov
Xcopcov eari Se avrr\ r) veKpd KaXovpevrj OdXaaaa. 3. TOVTO Se T O
yevos TCOV 'Oacraicov epprjveverai Bid rrjs iKSdoecos TOV dvopbaros
orifSapov yevos* 4 . ovvr\$Qr) Se TOVTOIS pererreira d KaXovpevos
'HXijativ xpovois fSaoiXecos Tpaiavov perd rrjv TOV acorrjpos rrapovalav,
os iyevero tff€vSo7rpo<f>'qTrjs' ovveypdifsaro Se OVTOS /JijSAiW SfjOev Kara
9
7rpo<f>rjT€iav fj cbs Kara evOeov cocf>iav <f>aal Se Kal dXXov Tivd Ie£aiov
etvai d8eX<f)dv TOVTOV. 5. yeyove Se OSTOS d dvOpcotros nenXavripevos
9
TOV rpdrrov dnarriXds rrjv yvcoprjv, and Iov8aicov dppebpevos Kal rd
*Iov8aicov <f>povcov, Kara vdpiov Se pr) noXiTevdpevos > erepa dvd' erepcov
 TESTIMONIES — TRANSLATION 155

OPTATUS OF MILEVIS

de schism, donatist.

IV 5
He said this about the heretics whose vicious doctrine began to spread
in those times ... like Ebion who argued that the Father has suffered ...

EPIPHANIUS

ancoratus

13 3

... Cerinthians, also called Merinthians ... Nazoraeans ... Ebionites ...

13 5

Sampsaeans, also called Elkesaites

panarion

19 1 1-6 4
1.1 After that heresy another one has intermingled with these viz
the so-called heresy of the Ossaeans. 2. Like the above mentioned
they are Jews, hypocrites in their way of life and crafty in their ideas.
According to the contents of the tradition that has come to us, they
originated from the region of Nabataea and Ituraea, Moabitis and
Arielitis, from the regions that are situated at the other side of the
lake that in the Holy Scripture is called Dead Sea. 3. "Strong race"
is the meaning of this race of the Ossaeans taken from a translation
of this name 4. Later they were joined by a man called Elxai, in
the time of the emperor Trajan, after the coming of the Saviour. He
was a pseudo-prophet. He wrote a book based upon a supposed pro­
phesy or an assumed divinely inspired wisdom. It is said, that there
exists also somebody else, Iexai, his brother. 5. This man erred with
regard to his way of life and he was a deceiver with regard to his con­
ceptions. Although he originated among the Jews and was Jewish-
minded, he did not live according to the Law. He substituted some
156 TESTIMONIES — TEXT

napeio<f>4pcov Kal [rrjv] ISiav avTtp alpeoiv nXdoas, 6. aXas /cat vScop
Kal yrjv Kal dprov Kal ovpavov Kal al04pa Kal dvepov opKov avrois
els Xarpeiav dpiodpevos • nork Se 7rdXiv dXXovs pdprvpas enrd dpiodpe­
vos, rov ovpavov <f>rjpi Kal TO vScop Kal nvevpara, <.cos> <f>rjoiv, dyia /cat
TOVS dyyiXovs TTJS npooevxrjs Kal TO eXaiov Kal TO dXas Kal TTJV yrjv.
7. dnexOdverai Se rfj napOeviq, pioel Se TTJV 4yKpdreiav 9 dvay/cdjet
Se yapeZv ^>avraoicbSr\ Se Tiva cos SrjOev < e f > dnoKaXvifsecos napeio-
<f>4pei, 8. vnoKpioiv Se StSdor/cet, <f>rjoas pr) etvai dpapriav, et /cat < t i s >
naparvxoi eiSaiAa npooKwqoas Kaipcp 4vordvros Sicoypov, edv pdvov
iv rfj ovveiSrjoei pur) npooKwrjorj, /cat o rt idv dpoXoyrjorj ordpan,
iv Se rfj KapSiq pr\. 2.1. pdprvpa 84 Tiva napeiotf>epcov OVK aloxvverai
d drraTecbv, X4ycov 0ive4s Tiva tepea TCOV drro yivovs Aevi T€ Kal 'Aapcbv
Kal TOV dpxaiov Oivees 4vrfj BafivXcovi irrl TTJS alxpaXcooias npooKwr\-
aavTa TTJV "Aprepiv iv Sovoois Sianetf>evy4vai SXeOpov Oavdrov inl
A ape tov TOV j S a a i A e w coore etvai avrov Ta rrdvTa xfsevSrj Kal pdraia.

2. OSTOS pev oSv < d > s > dva> < e t / 3 ^ r a t > ovvrjnrairfjnpoeiprjp4vrf
>

alp4oei TTJ TCOV 'Oooaicov KaXovp4vr), r*js en Xeiifsava Kal Sevpo vndpxei
iv rfj avrfj NafSarinSi yfj TTJ Kal IJepaia npos TTJ McoajSinSr onep
y4vos vvvl Uapi/saicov /caAetrat. <f>avrd£ovrai Se Srjdev KaXeiv TOVTOV

Svvapiv dnoK€KaXvpp4vrjv, Std t o rjX KaXeZoOai Svvapiv, f a t Se /ce/ca-

Xvppevov. 3. r)X4yx6rj Se t o nav TOV 4nirrj8evpaTos cf>pvaypa Kal els
peydXrjv aloxvvrjv vn4neoe napd TOIS Svvap4vois rd dXrjOrj KaravoeZv
re Kal aKpifiovv. en yap Kal Sevpo inl TCOV rjpepcov Kcovoravnov re
Kal TCOV vvv /3aoiX4cov. 4. ecos pev yap Kcovoravriov 4K TOV yivovs
9
avrov TOV HX£ai MapOovs TIS Kal MapOdva Svo dSeXtfral iv rfj avrcov
X<*>pa dvrl Oecov npooeKVVovvro, on Srjdev iK TOV anipparos TOV npo-
eiprjp4vov *HX£at vnrjpxov. T40V7]K€V Se r) MapOovs npo dXiyov TOV

Xpdvov, MapOdva Se els en Sevpo vnrjpxev. 5. cov Kal rd nrvopara

Kal rd aAAa TOV acbparos pvnrj dnecf>4povTO ol nenXavrjp4voi alperiKol
ev iKeivrj rfj X&PQ* SrjOev npds dX4£r)oiv voorjpdrcov. ov prjv 4vr\pyovv'
dAAd t o nenXavrjp4vov oofSapdv del Kal npds dndrrjv eroipov TV<f)Xdv
yap r) /ca/cta /cat dovverov r) nXdvrj.

3.4. dAAd /cat 7rdAii> SrjOev pev Xpiorov dvdpan dpoXoyei, X4ycov
on Xpioros d p4yas fiaoiXevs* ov prjv ndvv ye KareiXrj<f>a 4K rrjs
avrov SoXepds Kal napanenoirjp4vrjs ovvrd£ecos rrjs jStjSAou rrjs avrov
XrjpcpSias el nepl rov KVpiov rjpcov *Irjoov Xpiorov v<f>rjyqoaro' ovre
yap rodro opt Jet, Xpiorov Se dnXcos Aeyet, cbs e f cbv KareiXr]<j>apev
 TESTIMONIES — TRANSLATION 157

things for others and formed his own heresy. He ordained to them as
witnesses to an oath which has to be honoured: 6. salt, water, earth,
bread, heaven, air and wind. Then again he ordained seven other wit­
nesses, I mean, heaven, water, the holy spirits, as he says, and the
angels of prayer, olive-oil, salt and earth, 7. He detests virginity
and hates chastity and compels people to marry. He introduces some
fantastic things supposed to be based upon revelation 8. and he
teaches hypocrisy since he said that there exists no sin. Even if some­
body may have worshipped idols at some time during a persecution (he
did not sin), unless he worshipped them deliberately for he who may
have confessed with his tongue, does not confess with his heart.
2 1. The deceiver does not shrink from adducing a witness for this
practice saying that a certain Phineas, a priest from the family of
Levi and Aaron and of the old Phineas worshipped the Artemis in
Susa during the exile in Babylon and that in this way he escaped
the destruction of death under king Darius. From this it appears
that everything is false and vain with him.
2. This one, then, as said above, joined the above mentioned so-called
heresy of the Ossaeans of which a remnant is left up to the present
day in that same country Nabatitis and Perea, near Moabitis. This
race is called Sampsaeans at the present. They hold illusory ideas
calling him "hidden power", since "el" means power and "xai"
means hidden. 3. All their arrogant practices have been refuted
and fell into disgrace with those who are able to understand the
truth and know it exactly. 4. For up to the present day, in the time
of Constantine and the present emperors, (this heresy exists). 5. For up
to the time of Constantine two sisters, originating from the family
of this Elxai, a certain Marthous and Marthana, are worshipped as
goddesses in their country since they are descendants of the above
mentioned Elxai. Marthous died a short time ago but Marthana is
still alive up to now. Their spittle and the rest of the dirt of their
body are carried about by those erring heretics in that country with
the apparent intention of using it to ward off illnesses. This had no
effect whatsoever but erring pride is always ready to use deceit.
For wickedness is blindness and error is stupidity.
3 4. But next he also confesses Christ in name, saying that Christ
is the great king. But I did not fully understand from the deceitful
and falsified contents of the book packed with his boastings whether
he was speaking about our Lord Jesus Christ. For he does not state that
explicitly but only mentioned Christ as if he — as far as we understood
158 TESTIMONIES — T E X T

Ttva €T€pov Grjfialvcov rj npoaSoKcov. 5 . KcoXvei yap els dvaToXas

cvijaaOcu, <f>daKCov fir) 8etv npoaexew OVTCOS, enl TOL 'IepoooXvfJLa Se
k'xeiv TO npooconov e/c ndvTCov TCOV pepcov, TOVS [xev and dvaToXcov els
8voiv TTpoaeyew rfj 'IepovoaXfjii, TOVS Se and 8vaecos els dvaToXrjv Tjj
avTjj, TOVS Se and dpKTOV els [xeorjufiplav Kal and fxeorjfjipptas els
dpKTOV, cos 7TavTa\6dev TO npooconov dvTiKpvs elvai TT)S 'IepovoaXfjfJL.
Kal opa TTJV TOV dnarecovos <f>pevofiXdfSeiav. 6. dvadefjuaTil^ei fiev yap
Ovcrlas Kal lepovpylas cos dXXoTplas ovoas Beov Kal firjTe SXcos Oecp eK
TCOV narepcov Kal TOV vofiov noTe npooevexOeioas Kal Xeyei e/cet 8elv
evxeodai els 'IepovtraXrjp,, onov r)v TO OvcnaoTf)piov Kal a t Ovaiai, < o >
dpvovfievos TTJV napa TOLS *Iov8aiois oapKO<f>ayiav Kal r a aAAa Kal TO

BvaiaoTripiov TO T€ nvp cos Beov dXXoTpcov, 7. T O Se v8cop etvai

8e£iov nvp Se dXXoTpiov etvai <f>doKCov Std TOVTCOV TCOV Xetjecov „TeKva,
fjLTj npds TO el8os TOV nvpds nopeveoOe, OTi nXavaoOe' 7rXdvrj yap
eoTi TO TOLOVTOV. opas yap, <f>r)olv, avTo eyyvTaTto Kal eoTiv and nop-
pcodev firj nopeveoOe npds TO et8os avTov, nopeveoOe Se fxaXXov enl
TTJV tfrtovrfv TOV v8aTos*„ Kal noXXd eort r a avTov yuvOoXoyr]jLtara.

4.1. Efca Se 8iaypd<j>ei XpiOTov Ttva etvai Svvafiiv, oS /cat T a jLteV/oa

orjfjLatvei, eiKooiTeoodpcov p,ev axoivcov TO (JLTJKOS COS [iiXicov evevrjKOVTaeij
vtov
TO Se irXaTos ox°^ p>iXicov elKooiTeaadpcov, /cat TO ndxos OJJLOICOS

T€paTev6jjL€vos Kal TOVS n68as Kal T<X aAAa fjbvOoXoyqfiaTa. 2 . etvai

he /cat T O a y tov nvevfia Kal avTo diqXeiav, opoiov TCO XpiaTcp, dvSpidvTos
SIKTJV vnep vecf>eXrjv Kal dva jxeoov Svo opecov eoTos. Kal Ta aAAa
aiconrjoco, tva fj/rj els fJLvOoXoytav <f>avTaaidoto TTJV aKorjv TCOV evTvyxavov-
TCOV. 3 . Ttat Se Xoyois Kal Kevo<j>coviais voTepov ev TJJ jStjSAw a V a T a
T
Xeycov „fir)8els ^T^GTJ TTJV epfJLTjvetav, aAA' rj \LOVOV ev TTJ evxV d8e
XeyeTCO,,, Kal avTa SrjOev and 'Eftpa'CKrjs StaAe'/CTOU fieTeveyKas, cos
and jiepovs KaTeiXrjcfrafiev, ov8ev ovTa Ta nap avTco cj>avTa£6[JL€va.
tf>doK€i yap Xeyeiv „df$dp dvl8 [Acotfi vcox^Xe Saaolfi dvrj Saaot/x vcox^Xe
ficotp dvl8 djSdp oeXdfx,,, aTiva ipfir)vev6fJLeva e^et TTJV oa$r\veiav TavTT\v
4. „7TapeX6eTCo Tajreivcoois <Lr)> eK TCOV naTepcov fxov TT)S KaTaKpioecos
avTcov Kal KaTanaTrjixaTOS avTcov Kal novov avTcov, KaTanaTfJiiaTi ev
KaTaKpioei Sta TCOV iraTepcov jxov, and Tanewcooecos napeXdovoris ev
diTOOToXfj TeXeicboecos.„

5.1. AVTTJ yovv rj alpeais r) TCOV 'Oaorjvcov avco TTpoeiprjfjLevrj, rj

noXnevopievri jiev TTJV TCOV *Iov8aicov noXiTelav /caTCt TO aajSjSaTt^eti/
Te /cat 7repiTe[LveoQai Kal TOV VOJJLOV noielv TO. ndvTa* fiovov Se <TO>>-
 TESTIMONIES — TRANSLATION 159

the meaning — means or supposes somebody else. 5. For he forbids

praying in the direction of the East, saying that one has not to turn
oneself into that direction but that one has to turn one's face from all
regions to Jerusalem, so that those in the East have to turn to the
West and those in the West to the East in the direction of Jerusalem,
in the same way those in the North to the South and those in the South
to the North in order that a man in all regions faces Jerusalem. Behold
the madness of this deceiver. 6. For on the one hand he curses the
sacrifices and the cult as things being strange to God and having not
been offered to God at all as appears from the Fathers and the Law,
but on the other hand he says that one has to pray in the direction
of Jerusalem, where had been the altar and the sacrifices, refusing to
eat meat, like the Jews, and other things and rejecting the altar and
fire as being abhorrent? to God. 7. With these words he says that
water is acceptable to God but that fire is strange to Him: "Children,
do not go to what is fire for in that case you shall err. For this is an error.
For, he says, you see it as something quite near, but actually it is very
far away. Do not go to that but rather to the sound of water". For he
knows a great many fables.
4 1. Next he describes Christ as a power of whom he also gives the
dimensions: his length is 24 schoinoi, that means 96 miles, his breadth
is 6 schoinoi, which is 24 miles and concerning his width, his feet and
the other fables he repeats similar fairy-tales. 2. Also the Holy Spirit
is said to be like Christ, but she is a female being, like a statue rising
above the clouds and standing between two mountains. But I shall
be silent about the rest lest I tell the reader all kinds of fables. 3. Later
in his book he speaks the following deceitful words full of empty talk:
"Nobody must look for the significance, but he must say the following
words in his prayer" (the following he apparently took from the Hebrew
as far as we have understood partially though his phantasies possess
no meaning), for he says: "abar anid moib nochile daasim ane daasim
nochile moib anid abar selam", which where translated has the follow­
ing understandable meaning: 4. The humiliation must pass which
is from my fathers, viz. their condemnation, their trampling and their
burden my trampling exists in the condemnation because of my
fathers, from the humiliation which I escaped because of the sending
of the fulfilment (translation uncertain).
5 1. This, then, is the heresy of the Ossaeans which has been mention­
ed above, which follows the Jewish way of life in observing the Sabbath,
circumcision and doing everything the Law prescribes. Only, because
160 TESTIMONIES — TEXT

dnayopeveiv rds fSifiAovs <Mcovoecos> dpoicos TOIS Naoapaiois oxiopa

[Se] epyd^erai avrrj, Sia<f>epopevrj rrpds rds aXXas I f rovrcov rcov
enrd alpeoecov.
4. Kal irapeXevoopai Kal ravrrjv rrjv alpeoiv. ovvrjrrrai yap oSros
9
rrdXiv d 'HXijai rols perd TOV Xpiorov Efiicovalois, dXXd Kal rols
Na^copaiois TOIS pererreira yeyovdoi. Kal Kexprjvrai avrcp reooapes
9
alpeoeis, erreiSr) OeXyovrai rfj avrov rrXavrj' <^> Efiicovalcov re rcov
pererreira <iyeyovdrcov Kal> Na£copaicov, Oooaicov re rcov 7Tp6 avrov
9

Kal ovv avrcp Kal Naoapaicov rcov dvco poi rrpoSeSrjXcopevcov.

9
6.4. 7Tovrjp6s Se apa Kal d ev rep HX£at XaXrjoas, d KaravayKaoas
ov pdvov ev deep dpvvvai, dXXd Kal ev dXl Kal ev vSari Kal <iev aprco
Kal> ev alOepi Kal ev dvepep Kal ev rfj yfj Kal ev ovpavep.

anacephalaiosis, torn. 2

28-30 4 (I, p. 236)

28. KrjpivOiavoi, ol Kal MrjpivOiavoi. oSroi ol and KrjpivOov Kal
9
MrjpivOov Iov8aioi rives rrepiroprjv avxovvres, rov Se Koopov VTTO
dyyeXcov yeyevrjoOai, 'Irjoovv Se Kara rrpoKorrrjv Xpiorov KaXeloOai
Xeyovres.
29. Na^copaioi, Xpiorov dpoXoyovvres 'Irjoovv vlov rov Oeov, rrdvra
Se Kara vdpov rroXnevdpevoi.
9
30.1. Efiicovaioi, rraparrXrjoioi rcov rrpoeiprjpevcov KrjpivOiavcov Kal
Nat^copaicov, ols ovvr\c\>0r\ Kara ri r) rcov Uapipaicov re Kal ' EXKeoalcov
aipeois, 2. oi Xpiorov <f>aoiv eKrioO ai ev rep ovpavep Kal rd
9
dyiov rrvevpa, evSrjprjoavra Se rov Xpiorov ev rep ASdp rrpcorov KOI
Kara Kaipov eKSvdpevov avrov rov 'ASdp Kal ndXiv evSvdpevov. TOVTO
9
yap cf>aoiv emrereXeKevai avrov ev rfj evodpKcp avrov rrapovoiq. Iov-
Satcu Se ovres evayyeXiois Kexprjvrai, 3. oapKocf>ayiav ftSeXvrrovrai,
rd vScop Se dvrl Oeov k'xovoi, rov Se Xpiorov avOpcorrov ev rfj evodpKcp
rrapovoiq evSeSvoOai, cbs e<f>rjv. 4. ovvex&S Se ^arrrii^ovr ai ev TOIS
vSaoi Oepovs re Kal x^pdovos , els dyviopov SrjOev coorrep ol Zapapeirai.

28 1 1-8 2 (I, p. 313-320)

9
1.1. KrjpivOos Se avOis, d</> odirep ol KrjpivOiavoi Xeydpevoi, drro
Tavrrjs rrjs OrjpicoSovs orropas TOV lov rep Koopcp <f>epcov iJKei' ox^Sov
Se ovSev erepov rrapd rov rrpoeiprjpevov KaprroKpav, dXXd rd avrd rep
Koopcp KaKonoid <f>dppaKa eK^Xvordvei. 2. rd toa yap rep npoeiprjpevcp
els rov Xpiorov ovKOtf>avrr]oas etjrjyeirai Kal oSros, eK Mapias Kal eK
 TESTIMONIES — TRANSLATION 161

he rejected the books of Moses, like the Nasaraeans he effected a schism,

showing a difference with the other six of these seven heresies.

4 1. shall also pass over this heresy. For later this Elxai joined the
Ebionites who lived after Christ, but also the Nazoraeans who origin­
ated afterwards. Four heresies made use of him because they were
won over by his deceit: those of the Ebionites and the Nazoraeans who
came after them, the Ossaeans who were before him and with him
and the Nasaraeans of whom I gave a description above.
6 4. Therefore, he also is wicked who speaks according to what
is found in the book of Elxai compelling men not only to swear by God
but also by salt and water and (bread and) air and wind and earth
and heaven.

anacephalaiosis

t.2 28-30
28. The Cerinthians, also called the Merinthians. They take their
name from Cerinthus and Merinthus, being Jews they are proud of
circumcision. They say that the world was created by angels and that
Jesus was called Christ because of his progress (in virtue).
29. The Nazoraeans. They confess that Jesus is the Christ, Son of God,
but they live in every way according to the Law.
30 1. The Ebionites. They are similar to the above mentioned Cerinth­
ians and Nazoraeans. The heresy of the Sampsaeans and the Elkesaites
joined with them. 2. They say that Christ was created in heaven,
and also the Holy Spirit. Christ dwelt in Adam at the beginning and
in the course of time he withdrew from Adam and put him on again.
They say that this brought him to perfection at his coming in the flesh.
They are Jews. They use Gospels. 3. Eating meat is abominable to
them. They consider water to be divine. As I said, Christ put on a
man at his coming in the flesh. 4. They often baptise themselves
in water, summer and winter, for sanctification, like the Samaritans.

28 1 1-8
1. Cerinthus from whom the Cerinthians received their name came
to bring the venom of his beastly seed into the world. He does not differ
very much from the above-mentioned Carpocrates but he pours out
the same malicious poisons in the world 2. For, speaking blasphem­
ously against Christ in the same way as the one mentioned above, he
162 TESTIMONIES — TEXT

9
arrepjiaros Icoor)<f> rov Xpiarov yeyevvrjoOai Kal TOV Koofiov dfjioicos
vrro dyyeXcov yeyevrjoOai. 3. ovSev yap oSros Trapd TOV rrpcorov ScqX-
Xa£e rfj eloaycoyfj rrjs avrov SiSaoKaXlas dAA' rj iv rovrcp [JLOVOV, ev
9
rep Trpo(je\eiv rep Iov8aiop,tp drro fxepovs. <f>doKei Se odros TOV vofiov
Kal TOVS rrpocf>rjras VTTO dyyeXcov SeSooOai, TOV Se SeScoKora TOV vofiov
eva etvai TCOV dyyeXcov TCOV TOV KOO\LOV rrerroirjKorcov. 4. iyevero Se
9
OSTOS 6 KrjpivOos ev rfj Aaia. SiarplfScov KaKeiae TOV Krjpvypharos TTJV

dp\r)v rrerroirjixevos'. 5. rjSrj Se rrepl TOVTOV elrrap,ev cos Kal ovros

eKr\pvTTev OVK drro rrjs rrpcorr\s Kal dvcoOev Svvdfiecos TOV KOO(XOV

yeyevrjoOai, dvcoOev Se eK TOV dvco Oeov jxerd TO dSpvvOrjvai TOV 9

ITJOOVV,
9
TOV eK orrep/JLaros Icoor)<j> Kal Maplas yeyevvrjfjbivov, KareXrjXvO evai TOV
Xpiorov els avrov rovreon TO rrvedfia TO dycov ev eiSei rrepiorepas ev
9
TCO 'IopSdvrj Kal drroKaXvifjai avrco Kal St* avrov roTs pier avrov TOV
ayvcoorov rrarepa. 6. Kal Sid TOVTO irreiSr) r)X0ev els avrov dvcoOev
Svvapis, Swdfiets emrereXeKevar Kal avrov rrerrovOoros TO iXOov dvcoOev
9 9
dvarrrrjvai dvco drro rod Irjoov. 7. rrerrovOora Se TOV Irjoovv Kal
rrdXiv iyrjyeppiivov, Xpiorov Se rov dvcoOev iXOovra els avrov drraOrj
dvarrravra, orrep earl TO KareXOov ev elSei rrepiorepas, Kal ov TOV
9
Irjoovv etvat Xpiorov.
9
2.1. EKrrerrrcoKe Se Kal odros, cos Spare rrdvres ol rrjs dXrjOeias
ipaorai. <f>doKei yap rov rov vofiov SeScoKora OVK dyaOov, oS TCO vofjuco
rreiOeoO ai SoKel, SrjXov Se on cos dyaOco. 2. rrcos ovv 6 rrovrjpos
rov dyaOov vop,ov SeScoKev ; el yap KOXOV TO /ir) \Loiyeveiv Kal KOXOV

TO firj <f>oveveiv, rrooco ye fxaXXov 6 ivreiXajxevos fieXricov eirj, idv ye 6

fir) rrpdtjas dyaOos dfJLoXoyrjrai' rrcos Se Karr\yopr)Or]oerai /ca/cd rrpdrrcov
6 TO dyaOov ovp,fiovXevcov Kal dyaOov SiSovs VOJJLOV ; dXXa fjuavLcoSrjs 6
dvrjp roiovrois iyxeipcov. 3. OVTOS Se ionv, dyarrrjroi, els rcov irrl
9
TCOV drrooroXcov TTJV rapa\r)v ipyaoapievcov, ore ol rrepl IaKcof$ov
9
yeypd<f>aoiv els rr)v Avn6\eiav imoroXr\v, Xeyovres on „eyvcofiev
nvas e£ rjfjicov rrpos v/xds iXOovras Kal rapdtjavras v/ias Xoyois, ols ov
1
SieoreiXdfxeOa,,. 4. Kal OVTOS els ion rcov dvnordvrcov rep dyicp
Tierpep, irreiSrj elorjXOe rrpos KopvfjXiov rov ayiov, ore ixereoreiXaro
avrov Kara^icoOels orrraaias dyyeXov Kal 6 Tlerpos eSloral^e Kal etSev
TO opa/ia rrjs OOOVTJS Kal ra iv avrfj Kal rjKovae rrapd Kvpiov fxrjSev
KOivov Xeyeiv r] aKaOaprov. 5 . oSros ovv rrapeKivei rrepl rov Ilerpov
dveXOOVTOS els 'IepovoaXrjp, ra rrX^Orj rcov €fc TrepirofjLrjs Xeycov on
9> elorjX0e rrpos dvSpas aKpofivoriav exovras,,* 2
6. irrolrjoe Se TOVTO Krjpiv-

1 A c t s 15,34.
2
Acts 11,3.
 TESTIMONIES — TRANSLATION 163

also declares that Christ was born of Mary and the seed of Joseph,
and likewise that the world was made by angels. 3. For this one did
not differ in any way from the first one in the elements of his doctrine,
except that he adhered to Judaism only partially. For he said that
the Law and the Prophets have been given by angels and that the
legislator is one of the angels who created the world. 4. When Cer­
inthus dwelt in Asia he began his preaching there also. 5. We already
said of him that he also preached that the world has not been created
by the supreme power dwelling on high but that from on high, from
God living above — after Jesus, born from the seed of Joseph and
Mary, had grown up — Christ, that is the Holy Spirit, descended upon
him in the form of a dove in the river Jordan and that he to him and
through him to them that were with him revealed the unknown
Father. 6. And therefore, since a power from above came upon him,
he performed these mighty works. And while he himself suffered,
that which came from above flew back again from Jesus on high. 7.
Jesus suffered and rose again, but Christ — that means he who descend­
ed upon him in the form of a dove — who came from above upon him
flew away without suffering. And Jesus is not supposed to be Christ.
2 1. Also he was inconsistent as you, all lovers of the truth can see.
For he says that he who gave the Law is not good, whose Law — ob­
viously as something good — he appears to obey. 2. How then was
it possible that he who is bad has given a good Law ? For if it is good
not to commit adultery or to kill how much better would he not be
who taught this, if somebody who does not do this is already called
good. How then can he who advices what is good and who gives a
good Law, be accused of doing something bad? Yes, a madman is
he who undertakes such things. 3. This one, beloved, is one of these
who caused confusion among the apostles when those with James
wrote a letter to Antioch, saying: " W e know that some of us have
come to you and confused you with words; they are men to whom
we gave no orders". 4. And he is one of those who stood up against
the holy Peter because he entered the house of the holy Cornelius
when he sent for him after being made worthy to see an angel and
Peter began to hesitate and he saw the vision of the sheet with the
things upon it and he heard from the Lord that he was to call nothing
unholy or impure. 5. He then exited the group of those who belong
164 TESTIMONIES — TEXT

Bos nplv rj iv rfj *Aolq Krjp v£ai TO avrov Krjpvypa Kal ipireoelv els
r d rrepiooorepov rrjs avrov drreoXeias fidpaOpov. hid yap rd etvai avrov
ipirepiropov, hrjOev dvrihiKias eveKa rcov iv aKpofivorlq morcov hid
rrjs irepiroprjs rrjv rrpd^aoiv idrjpdoaro.

4.1. *AXXd ravra piev rdre iirpayparevOrj KivrjOevra VTTO rov rrpo-
eiprjpevov tpevha7roordXov KrjpivOov, cos Kal aXXore ordoiv avrds re
Kal ol pier avrov elpydoavro iv avrfj rfj *IepovoaXrjp, oTrrjv'iKa TlavXos
dvrjXOe pierd Tirov Kal cbs oSros ecf>rj on „dvhpas aKpofivorovs elorj-
veyKe ped* eavrov,,, rjhrj irepl Tirov Xeycov, ,,/cat KeKoivcoKe [<f>rjoi]
1
rov dyiov rdrrov,,. 2. hid /cat TlavXos Xeyei „dAA' ovhe Tiros d ovv
ipioi, "EXXrjv cov, rjvayKaoOrj irepirprjdrjvai* hid he rovs rrapeioaKrovs
i/jevhaheXcf)OVS, olrives rrapeiorjXOov KaraoKoirrjoai rrjv iXevdepiav rjpeov,
2
rjv exopiev iv Xpiorep, ots ovhe rrpds copav ei^apev rfj vrrorayfj,,* /cat
TOT? iv aKpofivorlq rrapayyeXXcov eXeyev „pr) rrepirepveode* on idv
rrepirepvrjode, Xpiords vpas ovhev co(j>eXrjoei,,.

5.1. Xpcovrai yap rep Kara MarOaZov evayyeXico — aV6 pepovs Kal
ovyi oXcp, dAAd Std rrjv yeveaXoyiav rrjv evoapKov — /cat ravrrjv paprv-
piav <f>epovoiv, drro rov evayyeXiov irdXiv Xeyovres on ,,dpKerdv rep
3
paOrjrfj Iva yevrjrai cbs d hihdoKaXos,,. 2. ri odv, <f>rjoi ; irepierprjdrj
d 'Irjoovs, irepirprjOrjri Kal avrds* Xpiords Kara vdpov, <f>rjolv, iiroXi-
revoaro, Kal avrds rd toa rroirjoov. SOev /cat rives iK rovrcov cbs VTTO

hrjXrjrrjpicov v<f>ap7raxdevres rreidovrai raZs iriOavoXoyiais hid rd rov

Xpiorov irepirerprjoBai. 3. rov he IlavXov dOerovoi hid rd pr) rreideo-
Oai rfj rrepiropfj, dAAd /cat iKJ3dXXovoiv avrov hid rd elprjKevai „oooi
lT0
iv vdpep hiKaiovoOe, rrjs x^P ^ i^erreoare,,,* Kal on „idv rrepirep-
b
vrjoOe, Xpiords vpas ovhev cb<f>eXrjoei„.

6.1. OSros he d Kqpivdos dvdrjros Kal dvorjrcov hihdoKaXos <j>doKei

7rdXiv roXprjoas Xpiorov rrerrovQevai Kal ioravpcoodai, prjrrco he iyrj-

1 Acts 21,28.
2 Gal. 2,3-5.
3 Matth. 10,25.
4 Gal. 5,4.
5 Gal. 5,2.
 TESTIMONIES — TRANSLATION 165

to the circumcision against Peter when he had to come to Jerusalem,

saying: "He has been visiting those that are not circumcised". 6. This,
then, has been done by Cerinthus before he began to take his preaching
to Asia and plunged into an even deeper abyss for his destruction.
He did everything to propagate circumcision, ostensibly because the
believers among the gentiles offered resistance against it, but in reality
because he was circumcised himself.

4 1. But this rebellion has been fomented by the above-mentioned

pseudo-apostle Cerinthus, just as he and his companions also revolted
at another time in the same city of Jerusalem when Paul arrived
there with Titus and he said: "He has brought with him men who
are uncircumcised", and added with regard to Titus: 2. "and he
has profaned the holy place". Therefore Paul said: "Yet even Titus
my companion, though he is a Greek, was not compelled to be circum­
cised. And this with a view to the false brothers who had stolen in to
spy upon our liberty which we possess in Christ to whose dictation
we did not yield for one moment". And he told the gentiles, saying:
"Do not circumcise yourselves. If you receive circumcision Christ
will do you no good at all".
5 1. They use the Gospel according to Matthew — partially and
not as a whole, but because of his genealogy speaking about the flesh —
and they bring forward the following witness, taking again their words
from the Gospel: "It suffices for a pupil to become as his master".
2. How then?, they say: Jesus has been circumcised, you also have
to be circumcised. Christ lived according the Law, they say, you also
have to do the same. Therefore some of them believe these sophisms,
as if being snatched away (destroyed?) by poisons since Christ has
been circumcised. 3. They reject Paul because he did not believe
in circumcision but they also reject him because he said: "All those
of you who expect righteousness in the Law, you have fallen out of
grace", and: "if you receive circumcision Christ will do you no good
at all".
6 1. This stupid Cerinthus, teacher of stupid men, ventures to say
further that Christ suffered and was crucified but has not yet risen
166 TESTIMONIES — TEXT

yepOai, peXXeiv Se dvioraoOai orav r) KaOdXov yevrjrai veKpcov dvdoraois.

2. dovorara roivvv Tavra napd TOVTOIS, Ta re prjpara Kal vorjpara.
dOev Kal 6 dndoroXos iKnXrjrrdpevos TOIS pev dniorovoi TTJ dvaordoei
TCOV veKpcov Tjj peXXovorj eoeoOai eXeyev ,,el V€Kpol OVK iyeipovrai,
1
ovSe Xpiords iyqyeprai,, Kal TO „<f>dycopev Kal nicopev avpiov yap
2
dnodvfjoKopev,, Kal TO „prj nXavaode* <f>0eipovoiv rjdrj xpr)OTa dpiXlai
3
KaKal,,. 3. ndXiv Se TOZS Xeyovoi TOV Xpiorov prjSenco iyrjyeppevov
cboavrcos TOV eXeyxov ini<f>epei Xeycov „el Xpioros OVK iyrjyeprai,
pdraiov TO Krjpvypa r)pcov, paTaia Kal r) nioris rjpcov. evpiOKopeda
Se Kal ifjevSopdprvpes TOV deov, < 6 V t ipaprvprjoapev Kara TOV 0eo£>,
4
on rjyeipev TOV Xpiorov, einep OVK r)yeipev„ * cbs TCOV [pev] dnoordXcov
KrjpvTTOVTCOV Xpiorov pev <.prj8enco> iyrjyepdai, veKpovs Se pr) iyei-
9
peodai. 4. iv ravrrj yap TJJ narpiSi, cjrrjpl Se Aoiq, dAAd Kal iv TTJ
J a A a T t a ndvv rjKpaoe TO TOVTOJV SiSaoKaXeiov, iv ots KalTI napahdoecos
9
npaypa r)Xdev els rjpas, cbs nvcov pev nap avrois npo(f>davdvrcov
9
reXevrrjoai dvev ^anrioparos, aXXovs Se dvr avrcov els ovopa e/cetVcov
^anri^eodai, vnep TOV pr) iv TTJ dvaordoei dvaordvras avrovs SIKTTJV

hovvai npcopias fidnnopa pr) elXrj<f>dras, ylveoai Se vnoxeipiovs rrjs

TOV Kooponoiov i^ovoias. 5. Kal TOVTOV eveKa r) napdSoois rj iXdovoa
els rjpas </>rjoi TOV avrov dyiov dndoroXov elprjKevai ,,el SXcos veKpol
5
OVK iyeipovrai, TI Kal f$anri£ovrai vnep avrcov; „ KaXcos Se dAAot TO
prjrov epprjvevovris <f>aoiv ore ol peXXovres reXevrav, indv COOL Karrj-
Xovpevoi, inl ravrrj rfj iXniSi npo rrjs reXevrrjs Xovrpov Kara^iovvrai,
heiKvvvres on d reXevrrjoas Kal dvaorrjoerai Kal hid TOVTO imSeerai
rrjs Std TOV Xovrpov d<f>eoecos dpaprrjpdrcov. 6. rovrcov Se ol pev rov
Xpiorov prjSenco iyrjyepdai KeKrjpvxaoiv, dvioraoOai Se perd ndvrcov,
ol Se ori SXcos veKpol OVK dvaorrjoovrai.

8.1. KaXovvrai Se ndXiv oSroi MrjpivOiavoi, cbs rj iXOovoa els rjpas

<f>dois nepiex^i. eire yap d avrds Krjpivdos MrjpivOos ndXiv e/caAetro,
ov ndvv ri oa<f>cos nepl TOVTOV topev, eire aXXos TIS r)v Mrjpivdos
dvdpari ovvepyds TOVTOV, Beep eyvcoorai. 2. r)8rj yap einapev Sri

i I Cor. 15,16.
« I Cor. 15,32.
* I Cor. 15,33.
4
I Cor. 15,14-15.
* I Cor. 15,20.
 TESTIMONIES — TRANSLATION 167

again but that he will rise when the general resurrection of the dead
takes place. 2. Those things are chaotic with them, their words
and ideas. For this reason the Apostle, said, beside himself with aston­
ishment at those who do not believe that there will be a resurrection
of the dead in the future: "if the dead will not be raised, then Christ
has not yet been raised", and "let us eat and drink, for to-morrow
we shall die", and "do not err, bad company corrupts good habits".
3. Next, he refutes those who say that Christ has not yet been raised
in the following way: "if Christ has not been raised then our proclama­
tion is empty and empty is our faith. Then we are also found to be
false witnesses about Christ (because we witnessed against God, saying
that He raised Christ) if he did not raise him". As if it could be that
the apostles proclaim on the one hand that Christ has not yet been
raised and on the other hand that the dead will not be raised. 4. For
in that land, I mean Asia, but also in Galatia, the school of these men
became prosperous. With regard to these also a tradition was handed
down to us that, if some among them die at an early age without
having been baptized, others in their place are baptized in their name
in order that they will not be punished when they rise from the dead
at the resurrection since they did not receive baptism and they come
into the hands of the power who created the world. 5. And therefore,
says the tradition which has come down to us that the holy apostle
himself said: " I f the dead are not raised at all, why then are they bap­
tized for the dead ?" But others, interpreting these words in the exact
way, say that those who are on the verge of dying and who are cate-
chumenens, are supposed to be worthy to be baptized before dying
in that hope, making clear that he who died will also rise and that for
this reason he is in need of the remission of sins through baptism. 6.
Some of them proclaimed that Christ has not yet been raised but
that he will rise with all men, other ones say that the dead will not
rise at all.
8 1. They are also called Merinthians according to the rumour which
reached us. For either Cerinthus himself is also called Merinthus — we
are not quite certain with regard to him — or there existed somebody
else, called Merinthus, his cooperator. God only knows. 2. For we
168 TESTIMONIES — TEXT

f
ov povov avros iv IepoooXvpois rroXXaKis dvrearrj rots drrooroXois,
9
dXXa Kal ol ovv air to Kal iv rfj Aoia.' rrXrjv rjroi avros eirj rj Kal
aXXos avv avrco avvepyos ra opoia avrto <f>povtov Kal ovpurrparrcov
els ra 10a, ovhev hiatj>epei. rj yap rraoa avrtov KaKorporria rrjs StSaa/ca-
Xias rovrov e^et rov xapaKrrjpa, Krjpivdiavol he ofiov Kal Mrjpivdiavol
oSroi KaXovvrai.

29 1 1-9 4 (I, p. 321-332)

1.1. Na^topaioi KaOe^rjs TOVTOIS errovrai, d/xa T€ avrols ovres rj Kal
9
rrpo avrtov rj ovv avrols rj pier avrovs, optos ovyxpovor ov yap aKpi-
fieorepov hvvapai i^eirrelv rives rivas hiehetjavro. Kada yap e<j>rjv,
Gvyxpovoi rjaav dXXrjXois Kal opoia dXXrjXois KeKrrjvrai ra tj>povrjpara.
2. oSroi yap eavrols ovopa irreOevro ovxl Xpiorov ovre air6 TO ovopua
9
TOV Irjoov, dXXa Nac^topaitov. 3. rrdvres Se Xpioriavol Na^topaloi
vca
rore tboavrtos iKaXovvro' yeyove Se in* oXLyto XP° KaXeioOai avrovs
9 9
Kal Ieaoaiovs, rrplv rj irrl rrjs Avrioxeias dpxrjv Xdfitooiv ol paOrjral
KaXeioOai Xpioriavol.
9 9 VC
5.4. tbs ofiv rore iKaXovvro Ieooaloi irr oXiytp XP° P / * d TTJV € T

dvdXrjifjiv rov otorrjpos Kal MdpKov rfj rtov Alyvrrritov X^pa Krjpvtjavros
vov
Kara rovs XP°* S TOVTOVS rives itjeXrjXvdaoi rrdXiv, rtov drrooroXtov
hrjOev aKoXovOoi, Xiyto Se ol ivravdd p,oi hrjXovpevoi Na^topaloi,
9
ovres p>iv Kara rd yivos Iovhaloi Kal rtp vopitp rrpooavexovres Kal
9
rrepiropJrjv KeKrrjpievoi, 5. dXX toorrep drro OKOTTOV rives deaadpievoi rrvp
Kal pr) vorjoavres hi rjv alriav ol rfjv rrvpdv ravrrjv i^difsavres rj els
r (JL JL Tr Ta
<
< J)I>> xP ) f ° l TOVTO rroiovoiv, rj ra rrjs £tofjs eavrtov oiptovia
rrpos ihtohrjv hid rrjs rrvpas KaraoKevd^ovres rj irrl dtf>aviopicp rivtov
KavoriKtov £vXtov rj <f>pvydvtov rtov vrro rrvpos eltodortov dvaXioKe-
o0ai, ovrto Kal avrol pLiprjodpevoi rrvp dvdifjavres eavrovs iverrprjoav.
9
6. aKovoavres yap povov ovopa Irjoov Kal deaadpievoi ra Oeoorjpeia
€l v T v 9
ra hid rtov x P& & drrooroXtov yivopeva Kal avrol els Irjoovv
morevovoiv. yvovres he avrov iv Na^aper iv yaorpl ovXXrjtf>Oevra Kal
9 9
iv oiKtp Itoor)tf> dvarpatf)€vra Kal hid TOVTO iv rtp evayyeXito Irjoovv
9
rov Na£topalov KaXeioOai, tbs Kal ol drrooroXoi tf>aoiv „ Irjoovv rov
1
Na£topalov, dvhpa drroheheiypevov ev re orjpieiois Kal repaoi,, Kal ra
i£fjs> rovro TO 6Voixa imrideaaiv eavrois rov KaXeioOai Na£topaiovs
— 7 . ovxl Na£ipaiovs, TO eppirjvevopievov r)yiaop.evovs. TOVTO yap rots TO
rraXaidv rrptororoKois Kal Oetp dtjyieptodeloiv vrrrjpxev TO dijitopia, <Lv els
9
vrrrjpxev 6 Uapiifftbv Kal aXXoi pier avrov Kal rrpo avrov rroXXoi, dXXa

i Acts 2,22.
 TESTIMONIES — TRANSLATION 169

have already said that not only he himself often stood up against the
apostles in Jerusalem but also his companions in Asia. However, there is
no difference whether it be himself or somebody else, a cooperator,
having the same opinions and working on the same ideas. For their en­
tire malicious doctrine bears the same characteristics and they are
called both Cerinthians and Merinthians.

29 1 1-9
1. They are succeeded by the Nazoraeans. They lived at the same time,
or before them, either with them or after them. In any case they are
contemporaries. For I cannot exactly determine who are the successors
of whom. For, as I said, they were contemporaries and possessed
identical ideas. 2. They did not give themselves the name of Christ,
or that of Jesus but they called themselves Nazoraeans. 3. All Christ­
ians were called Nazoraeans once. For a short time they were given
also the name Iessaeans, before the disciples in Antioch began to be
called Christians.
5 4. When they were once called Iessaeans during a short period,
some again withdrew at that time after the ascension of the Lord when
Mark preached in the land of Egypt. They were so-called followers
of the apostles, but I suppose that they were Nazoraeans who are
described by me here. By birth they are Jews and they dedicate them­
selves to the Law and submit to circumcision. 5. But as some happen
to see a fire but do not understand why they have kindled the fire
or for what purpose they did it — whether to get food ready to eat
for their subsistence with the help of fire, or because they are used
to destroy with help of fire inflammable wood or firewood — in the
same way they have kindled a fire and have set fire to themselves.
6. For after having heard the name of Jesus only and having seen
the divine signs performed by the hands of the apostles, they also
believed in Jesus. When they came to know that he was conceived
in Nazareth and had grown up in the house of Joseph and therefore
is called Jesus the Nazoraean in the Gospel, as also the apostles say:
"Jesus the Nazoraean, a man made known by signs and miracles",
etc., they gave themselves this name calling themselves Nazoraeans —
7. not Naziraeans which translated, means sanctified ones. For this
title of honour was borne in the past by the first-born children who
were sanctified to God. Samson belonged to them and others after
170 TESTIMONIES — TEXT

/cat 'Icodvvrjs 6 f$anriOTr)s rcov avrcov dtfrrjyiaopivcov TCO deep Kal avrds
ets V7rr}px€V ,,otvov yap Kal cn'/cepa OVK emvev,, 1
copier o yap TOIS

TOIOVTOIS avTTj dppdSios TCO dgicbpan r) noXireia. 6.1. dAAd ovSi

Naoapaiovs iavrovs e/cdAeaav rjv yap r) aipeois TCOV Naoapaicov npd
Xpiorov Kal Xpiorov OVK $Set — • 2. dAAd Kal ndvrcs avdpconoi TOVS

Xpioriavovs iKaXovv Na^copaiovs cbs npoeinov, cbs Xiyovoi Karr\yopovv-

T€S TlavXov TOV dnoordXov „TOVTOV TOV dvOpconov rjvpopev Xoipov Kal
8iaorp4<f>ovTa TOV Xadv, npojTOOTarr\v re ovra rrjs TCOV Na^copaicov
2
alpioecos,,* 3.d8i ayios drrdoroXos OVK dpveir ai piev TO ovopa, ovxl rr)v
TOVTOJV alpeoiv dpoXoycov, dAAd TO ovopa TO and TTJS TCOV dvnXeydv-
TCOV KaKOvolas hid TOV Xpiorov inevexOev avrcp dopivcos KaraSexdpevos*
4. <f>rjol yap inl rod ftrjparos „OVT€ iv rep Upcp rjdpdv p€ npos riva
SiaXeydpevov fj inioraoiv riva oxXov noiovvra ouSe cov piov Karrjyo-
povoiv ovSiv nenoirjKa. dpoXoyco 84 ooi TOVTO, on Kara TTJV d86v rjv
atpeoiv oSroi <f>doKovoiv ovrco Xarpevco, niorevcov naoi rots iv rep vdpep
3
Kal iv rois npocfrrjrais,,. 5. Kal ov Oavpa on d dndoroXos cbpoXdyei
iavrov Na^copaiov, ndvrcov KOXOVVTCOV rovs Xpioriavovs Tore TOVTCO
G€0JS T{
rep dvdpian 8id Na^aper rrjv ndXiv, aXXrjs pr) ovorjs XP1 ?
dvdpari npds rov Kaipdv, coore TOVS dvdpcbnovs <.Na£copaiovs> KaXeiv
rovs TCO Xpiorcp neniorevKoras, n€pl oS Kal yiypanrai ,,ori Na^copaios
KXr]0riO€Tai„. 6. /cat yap KOI VVV dpeovvpeos oi avdpconoi ndoas rds
aipioeis, Mavixaiovs ri (f>rjpi Kal MapKioviords FVCOOTIKOVS re Kal
dXXovs, Xpioriavovs rovs pr) dvras Xpioriavovs KaXovoi Kal opcos
iKaorr) aipeois, Kainep aXXcos Xeyopivrj, /caTaSe'^eTai TOVTO xaipovoa,
on 8id rov dvdparos Koopeirar 8OKOVOI yap inl TCO TOV Xpiorov oepvv-
vcoOai dvdpan, ov prjv rfj nlorei Kal TOIS epyois* 7. ovrco /cat ot dytot
rov Xpiorov padrjral rdr€ padrjrds *Irjoov iavrovs iKaXovv, coonep ofiv
Kal r)oav aKovovres Se 7rapd aXXcov Na^copaioi OVK dnrjvaivovro, TOV
OKonov Oecopovvres rcov TOVTO avrovs KOXOVVTCOV, on Std Xpiorov
avrovs iKaXovv, ineihr) /cat avrds d Kvpios fjpcov 'Irjoovs < d > Na£co-
paios e/caAetTO, coonep e^ei Ta evayyiXia Kal ai Ilpa^eis rcov dnoordXcov,
8. Std t o iv rfj ndXei avrov Na^apir [Kcoprj Se r a vvv ovoj]] dvar€-
rpd<f)0ai iv oiKCp 'Icoorjcf), ycvvrjdivra Kara odpKa iv BrjOXeip and
Mapias rrjs demapOivov rrjs pepvrjorevpivrjs 'Icoor)<t>, TCO iv rfj avrfj
Na£ap€T percpKrjKdn perd TO and Br)0Xekp avrov peravaordvra iv rfj
.TaAtAata KaroiKioOfjvai.

* Luke. 1,15.
* Acts 2 4 , 5 .
» Acts 24,12.
 TESTIMONIES — TRANSLATION 171

him and also many before him. But also. John the Baptist himself
was one of those who were sanctified to God "For he drank no wine
and strong drink". This way of life has been determined for such people
in agreement with their dignity. 6 1. But they also did not call them­
selves Nasaraeans, for the heresy of the Nasaraeans existed before
Christ and they did not know Him. 2. But also all the men called the
Christians Nazoraeans, as I said before. This appears from the accusa­
tion against Paul which was as follows: "We discovered that this man
is a pest, somebody disturbing the people, the leader of the heresy
of the Nazoraeans". 3. The holy Apostle did not deny this name
although he was not a follower of their heresy, but he gladly accepted
the name which was inspired by the malice of his opponents because
it had been born by Christ. 4. For he said at the tribunal: "They
did not find me in the temple speaking with somebody or causing a
riot. Nothing of what I am accused of, did I do. I admit to you that I
serve God in that way which they call a heresy, believing everything
which is in the Law and the Prophets". 5. For it is no wonder that
the Apostle admitted he was a Nazoraean because everybody called
Christians with that name at that time, because of the city of Nazareth
and because at that time there was no other name in use. Therefore
persons were called Nazoraeans who came to believe in Christ, of
whom it is written that he will be called Nazoraean. 6. For also at this
time people give all heresies — I mention the Manichaeans, the Mar-
cionites and the Gnostics and all the others — the same name of Christ­
ians while they are not Christians. And also every heresy, even if it has
a different name, will gladly bear that name because it gives them
lustre. For they may suppose that they can be proud of the name of
Christ but that does not apply to their belief and works. 7. Likewise
the holy disciples of Christ called themselves disciples of Jesus, which
they really were. When they heard the name Nazoraeans from others,
they did not reject it, because they saw what was meant by those who
called them by this name, viz. that they called them by this name
because of Christ, since our Lord himself was also called Jesus the
Nazoraean, as appears from the Gospels and the Acts of the Apostles.
8. For he grew up in the city of Nazareth, at the time a village, in the
house of Joseph after being born according to the flesh in Bethlehem
172 TESTIMONIES — TEXT

7.1. OSroi Se ol rrpoeiprjpievoi alpeoicorai, rrepl cov evravOa rrjv

9 9
vtfcrjyrjtnv rroiovpeOa, rrapevres TO ovopa TOV Irjoov ovre Ieooaiovs
iaVTOVS K€KArJKCLOLV OVT€ TCOV *Iov8altOV epeiVaV €\OVT€9 TO OVOpa OVT€
Xpioriavovs eavrovs errcovopaoav, dAAd Na^copaiovs, 8rj0ev drro rrjs TOV
9
rorrov rrjs Na^aper errcovvpias, r d rrdvra 8e eloiv Iov8aZoi Kal ov8ev
erepov. 2 . Xpdn/Tat Se OSTOL ov povov via, SiaOrjKr), dAAd feat 7raAat£
SiaOfJKrj, KaOdrrep Kal ol Iov8aZoi. ov yap drrrjyopevrai Trap avroZs
9 9

vopuoOeoia Kal rrpo<f>rjrai Kal ypa<f>eZa T a KaXovpieva rrapa Iov8aiois 9

jStjSAta, coorrep rrapa roZs rrpoeiprjpevois' ov8e TL erepov oSroi <f>povovoiv,

9
dAAd Kara TO K-qpvypua TOV vopiov Kal cog ol IovSaZoi rrdvra KaXcos
9
opioXoyovoi ^Co/US' TOV els Xpiorov Srjdev rremorevKevai. 3. rrap
avrols yap Kal veKptov dvdoraois opoXoyeZrai Kal eK Oeov ra rrdvra
9
yeyevrjoOai, eva Se Oeov KarayyeXXovoi Kal rov rovrov rralSa Irjoovv
9
Xpiorov. 4 . 'EfipaiKfj Se StaAeVra) aKpifitos eloiv r)oKr)p,evoi. rrap
avroZs yap rras 6 vopios Kal ol rrpocf>rjr ai Kal ra ypa<f>eZa Xeyopeva,
<f>r)pX Se Ta orixrjpa Kal al BaoiXeZai Kal TlapaXelrropeva Kal Eo0r)p 9

Kal raXXa rrdvra 'EfipaiKtos dvayivcoo Ker ai, coorrep dpeXei Kal rrapa
9 9
Iov8aiois» 5. ev rovrco Se pbovov rrpos Iov8aiovs 8ia<f>epovrai Kal
9
Xpioriavovs, Iov8aiois pev pir) ovptfxovovvres Sta t o et? Xpiorov
rremorevKevai, XpioriavoZs Se pr) opoyvcopovovvres Sta t o en vopcp
rrerre8rjodai, rrepiropifj re Kal oaf$f$drtp Kal roZs dAAot?. 6. rrepl Xpi­
9
orov Se OVK ot8 elrreZv, el Kal avrol rfj rcov rrpoeiprjpievcov rrepl KrjpivOov
Kal MrjpivOov poxOrjpia d^Oevres iffiXdv dvOpcorrov vop,i£ovoiv r) KaOtbs
r) dX-qdeia e\ei Std rrvevparos dyiov yeyevvrjodai eK Mapias StajSe-
ftaiovvrai. 7. eoriv Se avrrj r) atpeois r) Na£copaicov ev rfj Bepoiaicov
rrepl rr)v KoiXrjv Svpiav Kal ev rfj AeKarroXei rrepl ra rrjs IleXXrjs p>epr)
Kal ev rfj BaoaviriSi ev rfj XeyopLevrj KcoKaftr), Xcoxdfir) Se * Efipaiorl
Xeyopievrj. 8 . eKeZOev yap r) dpxr) yeyove, pier a rrjv drro rcov *Iepooo-
Xvpicov pierdoraoiv rrdvrcov rcov piadrjrcov ev IleXXri cpKrjKorcov, Xpiorov
<f>r)oavros KaraXeZifsai ra 'IepoooXvpa Kal dvaxatpyjoai St* fjv rjpeXXe
rrdoxeiv rroXiopKiav. Kal eK rrjs roiavrrjs vrroOeoecos rr)v TIepaiav
olKf)oavres eKeZoe, cos e(/>rjv, Sierpifiov. evrevOev r) Kara rovs Na£co-
paiovs atpeois eoxev rr)v dpxr)v.

9 9
9 . 1 . ApKeoei yovv Kal ev ravrfj rfj alpeoei r) Std rrjs ovvropbias rrap
9
rjpicov StdAe^t?. evOveXeyKroi yap ol roiovroi Kal evdXcoroi, Kal Iov8aZoi
9
pdXXov Kal ov8ev erepov. 2 . rrdvv Se oiJrot exOpol roZs Iov8aiois
 TESTIMONIES — TRANSLATION 173

of Mary, ever virgin, who was betrothed to Joseph. He moved to

that same Nazareth when he settled down in Galilee after his departure
from Bethlehem.
7 1. These heresies, just mentioned, of which we here are giving a
brief sketch, passing over the name of Jesus did not call themselves
Iessaeans and did not keep the name Jews; they did not call them­
selves Christians, but Nazoraeans, taking this name from the place
Nazareth. But actually they remained wholly Jewish and nothing
else. 2. For they use not only the New Testament but also the Old,
like the Jews. For the Legislation and the Prophets and the Scriptures
which are called the Bible by the Jews are not rejected by them as
they are by those mentioned above. They are not at all mindful of other
things but live according to the preaching of the Law as among the
Jews: there is not fault to find with them apart from the fact that
they have come to believe in Christ. 3. For they also accept the resur­
rection of the dead and that everything has its origin in God. They
proclaim one God and his Son Jesus Christ. 4. They have a good
mastery of the Hebrew language. For the entire Law and the Prophets
and what is called the Scriptures, I mention the poetical books, Kings,
Chronicles and Esther and all the others are read in Hebrew by them
as that is the case with the Jews of course. 5. Only in this respect
they differ from the Jews and Christians: with the Jews they do not
agree because of their belief in Christ, with the Christians because
they are trained in the Law, in circumcision, the sabbath and the
other things. 6. With regard to Christ I cannot say whether, misled
by wickedness of the aforesaid followers of Cerinthus and Merinthus,
they believe that he is a mere man or whether, in agreement with
the truth, they emphatically declare that he was born of the Holy
Spirit from Mary. 7. This heresy of the Nazoraeans exists in Beroea
in the neighbourhood of Coele Syria and the Decapolis in the region
of Pella and in Basanitis in the so-called Kokaba, Chochabe in Hebrew.
8. For from there it took its beginning after the exodus from Jerusalem
when all the disciples went to live in Pella because Christ had told
them to leave Jerusalem and to go away since it would undergo a
siege. Because of this advice they lived in Perea after having moved
to that place, as I said. There the Nazoraean heresy had its beginning.

9 1. The brevity of this exposition will also be sufficient for this

heresy. For such people make a fine object to be refuted and are easy
to catch, for they are rather Jews and nothing else. 2. However,
174 TESTIMONIES — TEXT

vrrdpxovoiv. ov povov yap oi TCOV 'IovSalcov rrathes rrpos TOVTOVS

KeKrrjvrai ploos, dAAd Kal dviardpievoi ecoOev Kal pieorjs rjpepas Kal rrepl
rrjv eorrepav, rpls rrjs rjpepas ore evxas emreXovoiv eavrols ev rats
ovvaycoyals errapcovrai avrols Kal dvaOep,arl£ovoi rpls rrjs rjjiepas
9

<f>doKovres on „eTTiKarapdoai 6 Beds rovs Na£copaiovs„. 3. Srjdev yap

rovrois rrepiooorepov evexovoi, Std TO drro 'Iovhaicov avrovs ovras
'Irjoovv Ktjpvooeiv etvai < T O I > > Xpiorov, orrep eorlv evavriov rrpos
y
rovs en Iov8aiovs, rovs rov 'Irjoovv pur) hegapievovs. 4. exovoi he
T O Kara Mardaiov evayyeXiov rrXrjpeorarov * EfSpaiori. Trap* avrols yap
aa(f>cos TOVTO, KaOcbs e£ dpxrjs eypd<f>rj, 'EfipaiKols ypdpipaoiv en
1
oco^erai. OVK olha Se €t /cat TAS yeveaXoyias rds drro rov 'Aftpaap,
axpi Xpiorov rrepielXov.

30 1 1-33 3 (I, p. 333-380)

9
1.1. 'Efiicov, d<f> oSrrep * EfSicovaloi, KaOeijrjs aKoXovOcov /cat T A opoia
TOVTOIS <f>povrjoas, rroXvpiopcfrov repdonov Kal cos elrrelv rrjs puvQevopevrjs
rroXvKe<f>dXov vhpas 6<f>icbhrj pop<f>r)v ev eavrco dvarvrrcoodpievos, rrdXiv
erravearrj TCO fiico, eK rrjs rovrcov piev axoXrjs vrrdpxcov, erepa he rrapa
TOVTOVS KTjpvrrcov Kal v</>rjyovpbevos. 2. cos yap et ns crvvdtjeiev eavrco
eK hia<f>6pcov Xidcov npiicov Koapiov Kal rroiKiXrjs eodrjros evhvpa Kal
hia(/>avcbs eavrov Koop,rjorj, ovrco Kal odros TO dvdrraXiv rrav oriovv
heivov Kal oXerrjpiov Kal flheXvKTOV Kr)pvyp,a, apop(f>6v re Kal drridavov,
d<.vri>£rjXias epirrXeov rrap* eKaarrjs alpeaecos Xaficbv eavrov dverv-
rrcooev els drrdoas. 3. Sapapeircov p.ev yap exei TO fiheXvpov, *Iov-
haicov he TO ovopia, 'Oooaicov Kal Na^copaicov Kal Naoapaicov rrjv
yvcoprjv, KrjpivOiavcov TO ethos, KaprroKpanavcov rrjv KaKorporriav, Kal
Xpionavtbv fiovXerai exeiv TO errcbvvpiov p,6vov [ov yap hrjrrovOev rrjv
re rrpd^iv Kal rrjv yvcopirjv Kal rr)v yvcooiv Kal rr)v rcov evayyeXicov /cat
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rcov rvyxdvcov ovhev rre<f>VKev, dAAd €77* avrov rrXrjpovrai TO yeypappievov
TO „rrap dXiyov eyevoprrjv ev rravrl /ca/cd), piecov eKKXrjoias Kal ovvayco-
1
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y
*Iovhalov he eavrov opoXoycov Iovhaiois dvriKeirai, /catVot avp<f>covcov
avrols ev pepei, cos vorepov ev rals rrepl rovrov drrohei^ecri rod Kar*
air cov eXeyxov rrapaorrjoopev, Oeov emfSorjOovvros.

2.1. OSTOS yap 6 *E/3icov avyxpovos pev rovrcov vrrrjpxev, drr* av­
rcov he avv avrols < d n > > oppdrai. 2. ra rrpcora he eK rraparpifSrjs
* Prov. 5,14.
 TESTIMONIES — TRANSLATION 175

they are very much hated by the Jews. For not only the Jewish
children cherish hate against them but the people also stand up in
the morning, at noon and in the evening, three times a day and they
pronounce curses and maledictions over them when they say their
prayers in the synagogues. Three times a day they say: "May God curse
the Nazoraeans". 3. For they are supposed to believe more than
these because they proclaim as Jews that Jesus is the Christ which runs
counter to those who still are Jews who did not accept Jesus. 4. They
have the entire Gospel of Matthew in Hebrew. It is carefully preserved
by them in Hebrew letters, as I wrote in the beginning. But I do not
know whether they also have omitted the genealogies from Abraham
to Christ.

30 1 1-33
1. Ebion from whom the Ebionites originated, is a successor of these
and held the same convictions as these — a many-shaped monster
and, so to say, assembling to the serpent-like figure of the legendary
hydra with its many heads — and he stood up against life. Though
belonging to the same school as these, he proclaimed and learned yet
other things than they did. 2. For like somebody can compose an
ornament from different precious stones and a garment from different
cloths and can adorn himself in a striking way, so contrarywise he
borrowed from each heresy the whole horrible, pernicious and dis­
gusting preaching, monstruous and untrustworthy full of jealousy,
and he represented them all. 3. For from the Samaritans he took the
monstruosity, from the Jews their name, from the Ossaeans, Nazo­
raeans and Naziraeans their ideas, from the Cerinthians their appearance,
from the Carpocratians their viciousness and from the Christians he
only wishes to have their name, certainly not the works, insight,
knowledge and religious ideas of the Gospels and Apostles. 4. Though
he had contact with everyone, so to speak, he came to nothing but what
is written is fulfilled in him: "I came into almost every evil in the
midst of the Church and the Synagogue". 5. For being a Samaritan
he rejects this name because of its offensiveness and although calling
himself a Jew he is an adversary of the Jews because actually he only
agrees with them partially, as we — with God's help — will show
later in the exposition of his refutation.
2 1. For this Ebion is a contemporary of their's. Being one of them,
he started from them. 2. First he stated that Christ was born of
176 TESTIMONIES — TEXT

9
/cat orrepparos dvSpds, rovreoriv rov Icoorj<f>, TOV Xpiorov yeyevvrjoOai
eXeyev cbs Kal yjSrj r)pZv rrpoelprjr ai on rd 10a roZs aXXois iv arraoi
<f)pOVCOV iv TOVTCO piOVCp 8L€cf)ip€TO, iv Tip TCO VOpCp TOV IovSaiOpOV
9

rrpooavexeiv Kara oafSfianopov Kal /card TTJV rrepiropr)v Kal /card r d

9
dAAa rrdvra, doarrep rrapd Iov8aiois Kal Eapapeirais irrireXeZrai. 3.
en Se rrXeico OVTOS rrapd TOVS 'IovSalovs dpoicos TOLS Uapapeirais
Siarrpdrrer ai. rrpooedero ydp TO rraparrjpeZoOai drrreodai TLVOS TCOV
9
dXXoeOvtov, 4. KaO eKaorrjv Se r)pepav, ei rrore yvvaiKi ovva<f>Qeirj Kal fj
an avrfjs, J3arrri£eo0ai iv TOLS vSaoiv, et rrov Sav evrropoirj rj OaXdoorjs
rj dXXcov vSdrcov. 5. dAAd /cat et ovvavrrjoeiev TLVL dvicov drro rrjs TCOV

vSdrcov KaraSvoecos Kal fiarrnopov, cboavrcos rrdXiv dvarpexei flarr-

ri^eoOai, rroXXaKLs Kal ovv TOLS Ipanois • 6. r d vvv 8k drrrjydpevr ai
rravrdrraoL 9
Trap avroZs rrapOevia T E /cat iyKpdreia, cos Kal rrapd rat?
dAAat? rals dpoiais ravrrj alpeoeoi. rrore yap rrapQeviav ioepvvvovro,
SrjOev Std rov 'IaKcofiov rov dSeX<f>dv rod Kvplov < S t o > /cat Ta avrcov
ovyypdppara rrpeofSvripoLS Kal rrapdivoLS ypd<f>ovoi. 7. yeyove Se r)
dpxr) rovrcov perd rr)v rcov 'IepoooXvpcov aXcooiv. irreiSr) yap rrdvres
oi els Xpiorov rremorevKores rr)v Tlepaiav Kar e/cetvo Kaipov Karcp-
Krjoav rd rrXeZorov, iv TleXXjj TLVI ndXei KaXovpevrj rrjs AeKarrdXecos
rrjs iv rep evayyeXlco yeypappevrjs rrXrjolov rrjs Baravaias Kal Baoavl-
a
TL8OS x<*>P S> ™ rrjVLKavra e/cet peravaordvrcov Kal e/cetc/e SiarpifidvTCov
9
avrcov, yeyovev iK TOVTOV rrpd<f>aois rep Efiicovi. 8. Kal dpxeraL pev
rr)v KaroLKTjOLV exeiv iv KcoKa^rj TLVI Kcbprj irrl rd peprj rrjs Kapvalp
9
rrjs Kal Aorapco6 iv rfj BaoavinSi x&pq, cbs r) iXOovoa els r)pas
yvcooLS rrepiexei. evOev dpxeraL rrjs KaKrjs avrov SiSaoKaXias, oOev SrjOev
Kal ol Na^copaZoi, 01 di>a> poL rrpoSeSrjXcovrai. 9. ovva</>0els yap OSTOS

iKelvos Kal e/cetvot TOVTCO, eKarepos drro rrjs eavrov poxOrjpias TCO

erepep pereScoKe. Kal Siacfcepovrai pev erepos rrpds rov erepov Kara TL,
iv Se rfj KaKovotq dAA^Aous drrepd^avro. 07877 Se poL Kal iv aXXois
Adyots" /cat Kara rds aXXas alpeoeis rrepl rrjs rorroOeoias KcoKaficov Kal
9
rrjs ApafSias Std rrXdrovs etprjrai.

9
3.1. Kal TO pev rrpcorov oSros d Ef$icov, cbs e</>rjv, Xpiorov iK
9
orrepparos dvSpds, rovreon TOV Icoorj<f>, cbpi^ero* iK xpdvov 84 TLVOS

Kal Sevpo ol avrov ,cbs els dovorarov Kal dprjxavov rpeiftavres rov
LSLOV VOVV dXXoL aXXcos rrap avroZs rrepl Xpiorov Sirjyovvrar 2. raxo.
Se otpai drro rov ovva<f>6rjvai avroZs *HX£aZov rov i/fevSoTrpo<f)'qTrjv rov
9
rrapd roZs SapxjjrjvoZs Kal *OoorjvoZs Kal EXKeoaiois KaXovpevois <poi
rrpo8e8rjXcopevov^>, cbs iKeZvos <f>avraoiav riva 7repl Xpiorov SirjyovvTai
9
/cat rrepl rrvevparos dyiov. 3. rives ydp ef avrcov Kal ASdp rov
 TESTIMONIES — TRANSLATION 177

human intercourse and the seed of a man, Joseph. As we have already

said earlier, he favoured the same ideas as the others in everything,
but he only disagreed in this respect that he adhered to the Law
of Judaism with regard to the celebration of the sabbath, circumcision
and all other things which are fulfilled by Jews and Samaritans. 3. And
yet he does things more in the same way as the Samaritans than as
the Jews. For he added that one had to be careful not to touch a
heathen 4. and that one had to wash himself in water every day
if one happened to have had intercourse with a woman and had left
her, if there is sufficient seawater or other water. 5. But also if one
meets somebody coming up from immersion in water and from washing,
one returns to wash oneself in the same way again, several times and
fully clothed. 6. At this moment he forbids virginity and chastity
altogether among them as among the other heresies similar to this
one. In the past they boasted of virginity because of James the brother
of the Lord. (Therefore) they addressed their writings to elders and
virgins. 7. Their origin goes back to the time after the capture of
Jerusalem. For after all those who believed in Christ had generally
come to live in Perea, in a city called Pella of the Decapolis of which
it is written in the Gospel that it is situated in the neighbourhood
of the region of Batanaea and Basanitis, Ebion's preaching originated
here after they had moved to this place and had lived there. 8.
Initially he lived in some village called Kokabe not far from the region
of Karnaim and Asteroth in the region of Basanitis; this is according
to the contents of the information which has reached us. From there
he began his vicious teaching, from the same place where the Nazoraeans
originated, of whom I gave an account above. 9. For after they had
joined themselves with each other, everyone shared his own dirt
with the other. They differ from each other in some respects, but on the
other hand they imitate each other in viciousness. I have already spoken
at length in a different context also concerning the other heresies about
the topography of Kokabe and Arabia.
3 1. At first this Ebion asserted, as I said, that Christ was from the
seed of a man, Joseph. In the course of time and up to the present day
his followers started to think differently about Christ, since they
directed their attention to chaotic and impossible things. 2. I believe
they soon got the same illusory ideas concerning Christ and the Holy
Spirit as Elxaios, after the pseudo-prophet had joined them, I mention­
ed this man earlier in connection with the so-called Sampsaeans, Ossa-
eans and Elkesaites. 3. For some of them say that Christ is also Adam
178 TESTIMONIES — TEXT

Xpiorov elvai Xeyovoiv, rov rrpcorov re rrXaodevra Kal ipL^vorjOevra

drro rrjs TOV Oeov imrrvolas * 4. dXXoi Se iv airoZs Xeyovoiv dvcoOev
p,iv airov ovra rrpo rrdvrcov Se airov Knodevra, rrvevpa ovra Kal
vrrep dyyiXovs ovra rrdvTcov re Kvpievovra, Kal Xpiorov Xeyeodai, TOV
e/cetoe Se alcova KeKXrjpcooOai* 5. epxeoOai Se ivravBa ore fiovXerai,
cos Kal iv TCO A8dp, r)X6e Kal roZs rrarpidpxais i<f>aivero ivSvopevos TO
9

9 9
acopa' rrpos 'Afipaap, Se iXdtov Kal IoaaK Kal 'IaKthfi 6 avros irr
ioxdrcov rcov rjpepcov r)X0ev Kal air6 TO acopa 9
rov A8dp, iveSvoaro
Kal co(f>6rj dvOpcorrois /cat ioravpcbOrj Kal dveorrj Kal dvrjXOev. 6. rrdXiv
Se ore fiovXovrai Xeyovoiv* oixi, dAAd els airov i)X0e TO rrvevpa orrep
9
iorlv 6 Xpioros Kal iveSvoaro airov rov Irjoovv KaXovpievov. Kal
9
rroXXr) rrap airols OKOTCOOIS, dXXore dXXcos Kal dXXcos airov vrroriOe-
pevois* 7. Kal hexovrai p,ev Kal airol TO Kara MarOaZov eiayyeXiov.
rovTCp yap Kal airol, cos Kal ol Kara Krjpivdov Kal Mrjpivdov XR&vrai
piovcp. KaXovoL Se airo Kara *Efipalovs, cos ra dXrjOfj eonv elrreZv, on
9
MarOaZos piovos 'EfSpalorl Kal EfSpaiKoZs ypdpipaoiv iv rfj Kaivfj
SiadrjKrj irroirjoaro rr)v rov eiayyeXiov eK0eolv re Kal Kr)pvypa.

9 9
13.1, Errdveipn Se rrjv Kara E/3lcovos rroiovpievos aKoXovdlav Std
yap TO Kara MardaZov eiayyeXiov rrpo'Ccbv 6 Xoyos rrjv aKoXovdlav rrjs
els rjpas iXdovorjs yvcooecos rrapadeoO ai r)vdyKaoev. 2. iv rep yovv
9
rrap airoZs eiayyeXlco Kara MardaZov 6vopa£op,evcp, oix oXcp Se
1
TrXrjpeordTCp, dXXa vevodevpuevco Kal rjKpcorrjpiaopievcp [ EfSpaiKov Se
9
TOVTO KaXovocv] ip>(f)eperai on „iyevero ns dvrjp ovopian Irjoovs, Kal
airos cos ircov rpiaKovra, os i£eXe£aro r)pas. Kal iXdcov els Kacfrapvaovp,
elorjXdev els rrjv OIKIOV Eipicovos TOV irriKXrjdevros Tlerpov Kal dvolijas
TO oropa airov etrrev 3. rrapepxopevos rrapa rrjv Xlpvrjv TifiepidSos
i^eXe^dpLrjv Icodvvrjv Kal IaKcof}ov, vlovs ZefieSalov, Kal Eipcova /cat
9 9

9 9
AvSpeav Kal * ©aSSatov /cat Eipcova rov ^rjXcorrjv Kal IovSav rov
9
IoKapicbrrjv, Kal oe rov MarOaZov Kade£6pevov irrl rov reXcovlov
e/cdAeaa /cat rjKoXovOrjods pot. vp,as ovv (SovXopai etvai SeKaSvo drrooro-
9 9
Xovs els paprvpiov rod IoparjX„ 4. Kal „iyevero Icodvvrjs ^arrri^cov,
Kal i£rjXdov rrpos airov OapioaZoi Kal i^arrrlodrjoav Kal rrdoa Iepoo6- x

9
Xvpua. Kal etxev 6 Icodwrjs evSvpa drro rpixcov KaprjXov Kal £cbvrjv
Sepparlvrjv rrepl rrjv 6o<j)vv airov. Kal TO fipcopua airov, <f>rjol, peXi
1
aypiov, oS r) yevois r) rov pudvva, cos iyKpls iv iXalcp,, iva Srjdev
pieraorpeipcooi rov rrjs dXrjdelas Xoyov els i/tevSos Kal dvrl aKplScov
rroirjocooiv ey/cpt'Sa iv p,eXm. 6. r) Se dpxr) rod rrap airoZs eiayyeXiov
9

i Cf. Matth. 3,4

 TESTIMONIES — TRANSLATION 179

who was the first man created and into whom God's breath was blown.
4. But others among them say that he is from above and was created
before all things, that he is a spirit and stands above the angels and is
lord of all and that he is called Christ and has been chosen for all eter­
nity. 5. He comes into the world when he wishes for he came into
Adam and appeared to the patriarchs clothed with a body. He is the
same who went to Abraham, Isaac and Jacob and who came at the
end of the times and clothed himself with the body of Adam and who
appeared to men, was crucified, raised and returned on high. 6. Next,
as they wish, they say: this is not true but the Spirit who is Christ
came upon him and took the boy of him who is called Jesus. For great
is the darkness among them since they suppose him to be sometimes
this way and then again that way. 7. But they also accept the Gospel
according to Matthew. For they too use only this like the followers
of Cerinthus and Merinthus. They call it "according to the Hebrews"
which name is correct since Matthew is the only one in the New Testa­
ment who issued the Gospel and the proclamation in Hebrew and with
Hebrew letters.
13 1. I return to Ebion and I continue with him. Mentioning the
Gospel of Matthew the argumentation obliged us to interrupt the
order of the information which has reached us. 2. The Gospel which
is called with them according to Matthew which is not complete but
falsified and distorted, they call it the Hebrew Gospel, and in it can be
found: "There was a man called Jesus, about thirty years old, who
chose us. And he came to Caphernaum, he entered the house of Simon,
also called Peter, and opened his mouth and said: 3. When I went
by the sea of Tiberias I chose John and James, the sons of Zebedee,
and Simon and Andrew and Thaddeaus and Simon the Zealot and
Judas the Iscariot and you Matthew, who was sitting at the custom­
house ; I called and you followed me. I wish you to be twelve apostles
for a testimony to Israel". 4. And "It happened that John baptized
and the Pharisees went out to him and were baptized and all Jerusalem.
And John was dressed in a mantle of camel's hair and a leather belt
was round his waist. And his food was, it said, wild honey, of which
the taste was that of manna, like cakes in olive oil". 5. They say
this to turn the word of truth into a lie and they say honey-cakes in­
stead of locusts. 6. The beginning of the Gospel among them reads:
"It happened in the days of Herod the king of Judea (at the time when
180 TESTIMONIES — TEXT

t 9
e\€i OTI „iyevero iv rais rjpepais Hpcb8ov fiaoiXecos rrjs IovSaias
,
<.im dpxiepecos Kaid<f>a^>, rjXOiv < r t s > 'Itodvvrjs <6Vd/zari>
f$anTi£cov fidnriopa peravoias iv rep 'Iopodvrj norapep, os iXeyero etvai
iK yivovs 'Aapcbv TOV lepecos, nais Zayapiov Kal *EXiod^er, Kal i£rjp-
XOVTO npds avrov ndvres,,. 7. Kal perd TO elneiv noXXd ini<f>epei OTI
9
,,TOV Xaov fianrioOevros fjXOev Kal Irjoovs Kal ifianTioQi) VTTO TOV
9
Icodvvov. Kal cos dvfjXOev and TOV vSaros, r)voiyrjoav ol ovpavol Kal
etSev TO nvevpa TO dyiov iv eiSei nepiorepas, KareXdovorjs Kal eloeX-
Oovorjs els avrov. Kal <j>covr) iK TOV ovpavov Xeyovoa' ov pov et d vlos d
dyanrjTos, iv ool rjvSoKrjoa, Kal ndXiv iyeb orjpepov yeyevvrjKa oe. Kal
9
evOvs nepieXapxjje TOV rdnov cf>cos peya. o IScbv, <f>rjoiv, d Icodvvrjs Xeyei
avrcp' ov TIS et, Kvpie ; KOI ndXiv <f>covr) ef ovpavov npds avrov OVTOS
1
ioTiv d vlos pov d dyanrjTos, i<f>* ov rjvSoKrjoa . 8.Kal Tore, <f>rjoiv, d
'Icodvvrjs npooneocbv avrcp eXeyev Seopai oov, Kvpie, ov pe fidnri-
oov. d Se iKcbXvoev avrov Xeycov d<f>es, OTI OVTCOS iorl npenov nXrjpcodrjvai
ndvra,,.
14.1 . " Opa Se TTJV nap* avrois napanenoirjpevrj navTa\d6ev 8i8aoKaXiav,
ncos ndvTa \coXd, Aofd Kal ovSepiav dpOoTrjra exovra. 2. d pev
yap KrjpivBos Kal KapnoKpds, TCO avrcp y^pcbpevoi SrjOev nap 9
avrois
evayyeXicp *, and TTJS dpxrjs TOV /card MarOalov evayyeXiov 8id TTJS

yeveaXoyias fSovXovrai napiorav iK onepparos *Icoor)<f> Kal Mapias

etvai TOV Xpiorov. 3. OSTOI Se aXXa Tiva Siavoovvrai. napaKoifsavres
yap Tas napd TCO MarOaicp yeveaXoyias apxovrai TTJV dpxrjv noiet-
o6ai cos npoeinopev, Xeyovres OTI „iyevero„ <f>rjoiv ,,iv rais r)pepais
9 9
'HpcoSov fiaoiXecos TTJS Iov8aias inl dpxiepecos Ka'Ca<j>a, rjXOiv TIS Icodv-
vrjs ovdpari fianri^cov fidnriopa peravoias iv TCO Ioppdvrj norapep,, Kal 9

>
r d eijrjs' 4. ineiSr) yap fiovXovrai TOV pev Irjoovv OVTCOS avOpconov
etvai, cbs npoeinov, Xpiorov Se iv avrcp yeyevrjoOai TOV iv eiSei nepio­
9
repas Karafiefir) Kora [KaOdnep rjSr) Kal nap dXXais alpeoeoiv evprjKa-
pev] ovva<f)0evra < r e > avrcp, Kal etvai avrov TOV Xpiorov * €/c
onepparos dvSpds Kal yvvaiKos yeyevvrjpevov. 5. ndXiv Se dpvovvrai
etvai avrov avdpconov, SrjOev and TOV Xdyov oS eiprjKev d ocorrjp iv
TCO dvayyeXrjvai avrcp OTI „l8oi> r) prjrrjp oov Kal ol d8eX<f>oi oov eijco
eorrjKaoiv,,, OTI ,,TIS pov ion pr\rr\p Kal d8eX<f>oi ; Kal iKTeivas TTJV

X*tpa inl TOVS padrjTas e<f>rj' OSTOI eloiv ol dSeX<f>oi pov Kal r) pr\rr\p
2
KOI d8eX</)al ol noiovvres rd deXrjpaTa TOV narpds pov,, 6 . ivrevdev,
9
cbs e<f>rjv, rrjs ndorjs Kvfieias pepeorcopevos d Efiicov Sid noXXcov

1 Cf. Matth. 3,13-17.

2 Matth. 12,47-50.
 TESTIMONIES — TRANSLATION 181

Caiaphas was high priest) that a certain John came, baptizing the
baptism of conversion in the river Jordan. Of him it is said that he
was from the family of Aaron the priest, the son of Zacharias and Elisa­
beth. And all went out to him". 7. And after much is said in the Gospel
it continues: "After the people has been baptized Jesus also came and
was baptized by John. And when he ascended from the water the
heavens opened and he saw the Holy Spirit in the form of a dove des­
cending and coming to him. And a voice from heaven said: "Thou art
my beloved Son, in thee I am well pleased", and next: "This day I
have generated thee". And suddenly a great light shone about that place.
When John saw it, they say, he said to him: "Who art thou L o r d ? "
And again a voice came from heaven which said to him: "This is my
beloved Son, in whom I am well pleased". 8. After this, it says,
John fell down before him and said: "I pray thou, Lord, baptize thou
me". But he withstood him and said: "Let it be, since so it is necessary
that everything will be fulfilled".

14 1. See, their doctrine, falsified in every possible manner, how

everything is mutilated and distorted and nowhere correct. 2. For
Cerinthus and Carpocrates, apparently using the same Gospel as
they, wish to prove from the beginning of the Gospel of Matthew
with the help of the genealogies that Christ is from the seed of Joseph
and from Mary. 3. These, however, have other plans. For they have
removed the genealogies of Matthew and begin, as we said before,
with the words: "It happened, they say, in the days of Herod the king
of Judea when Caiaphas was high priest that a certain man called
John, who baptized the baptism of conversion in the river Jordan",
etc. 4. The reason for this is that they insist that Jesus was really
man, as I said, and that Christ came into being in him because he des­
cended in the form of a dove, as we have also already found in other
heresies. And Christ joined him and they like him to be Christ born
from a man and a woman. 5. Further they deny that he is a man,
apparently from the word that the Saviour spoke when he was told:
"See thy mother and thy brothers stand outside", viz. "Who is my
mother and who are my brothers" ? And he stretched his hand over the
disciples and said: "Those are my brothers and my mother and my
sisters who do the will of my Father". 6. Therefore taking many
182 TESTIMONIES — TEXT

pop<f>cov vno<f>aivei eavrdv, cbs etvai repdonov Kara rd avco poi npoSe-
SrjXcopeva.
15.1. Xpcovrai Se /cat dAAats rtat jSt/JAots, SrjOev rats FlepidSois
KaXovpevais Tlerpov rats Std KXrjpevros ypa<j>eioais, voOevoavres pev
rd ev avrals, dXlya Se dXrjOivd idoavres, 2. cbs avrds KXrjprjs avrovs
9
Kara rrdvra eXeyxet, d<f> cUv eypaifsev inioroXcov iyKVKXicov rcov ev rats
dyiais eKKXrjcriais dvayivcooKopevcov, on dXXov e^et \apaKrrjpa r) avrov
rrions Kal d Xdyos rrapd rd vrrd rovrcov els ovopa avrov ev rats Tlepid-
Sois vevoOevpeva. avrds yap rrapOeviav SiSdoKei /cat auTot ov Se^ovrat*
9
avrds iyKcopid^ei HXiav Kal AavlS Kal Uapifjcbv Kal rrdvras npo<f>r)ras,
ovs odroi fiSeXvrrovrai. 3. ev rats oSv IlepidSois rd nav els iavrovs
perfjveyKav, Karaifjevodpevoi Tlerpov Kara noXXovs rpdnovs, cbs avrov
9
KaO rjpepav /3anri£opevov dyviopod eveKev, KaOdrrep Kal odror ipifjvxcov
re rov avrov dnexeoOai Kal Kpecov, cbs Kal avroi, Kal rrdar)s aXXrjs
iScoSrjs rrjs drro oapKcov nenoirjpevrjs Xeyovoiv, ineiSrjnep Kal avrds
9 9
Efiicov Kal Efiicovlr ai rravreXcos rovrcov dnexovrai. 4. orav Se ipco-
rrjorjs eva rcov avrcov, rlvos eveKev ipifjvxcov ov peraXapfidvovoi, pr)
exovres n SirjyrjoaoOai dnoKpivovrai dower cos Kal Xeyovoi 9
Std rd iK
ovvovoias /cat impi^ias ocopdrcov etvai avrd ov peraXapfidvopev, cbs
etvai avrovs SXovs rovs drro inipi£ias dvSpds re Kal yvvaiKos fiSeXvK-
rovs Kara rd vrrd rod ordparos avrcov XrjpcoScos i^epeOevra.

9
16.1. Bdnriopa Se Kal avrol Xappdvovoi x^pls cov KaO rjpepav
fiarrritpvrai. pvorrjpia Se SrjOev reXovoi Kara piprjoiv rcov dyicov iv rfj
e/c/cA^ata drro iviavrov els iviavrdv Std d^vpcov Kal rd dXXo pepos
9
rov pvorrjpiov Si vSaros pdvov. 2. Svo 84 rivas, cbs e<f>rjv, ovviorcooiv
eK Oeov reraypevovs, eva pev rov Xpiorov eva Se rov SidftoXov. Kal
rov pev Xpiorov Xeyovoi rov peXXovros alcovos elXrj<f>evai rov KXrjpov,
rov Se SidfioXov rovrov rremorevoOai rov alcova, iK npoorayrjs SrjOev
rod rravroKpdropos Kara atrrjoiv eKarepcov avrcov. 3. Kal rovrov
9
eve/ca Irjoodv yeyewrjpevov iK onepparos dvSpds Xeyovoi Kal irriXeX"
Oevra Kal ovrco Kara iKXoyrjv vlov Oeov KXrjOevra and rod dvcoOev els
avrov rjKOvros Xpiorov iv etSei nepiorepds. ov <f>doKOVOi Se e/c Oeov
narpds avrov yeyewrjoOai, 4. dXXd KeKrioOai cbs eva rcov dpxayyeXcov
[Kal en nepiooorepcos], avrov Se Kvpieveiv KOI dyyeXcov Kal ndvrcov
< r d V > vnd rod navroKpdropos nenoirjpevcov, Kal iXOdvra Kal v<f>rjyrj-
9
odpevov * , 5. cbs rd nap avrois evayyeXiov KaXovpevov nepiexei, Sri
„r)X0ov KaraXdoai rds Ovoias, Kal idv pr) navorjoOe rod Oveiv, ov
9 9
navoerai d</> vpcov r) dpyr)„. Kal ravra Kal roiadrd riva ion rd nap
avrois SdXia inivorjpara. 6. Ilpd^eis Se dAAas* KaXodoiv dnoordXcov,
 TESTIMONIES — TRANSLATION 183

shapes Ebion shows himself, as I said, full of deceit, as if he were being

a monster, as has been made clear by me above.
15 1. They also use some other books, the so-called Periodoi of
Peter which were written by Clement but they corrupted the contents
leaving not much that is true, 2. since Clement himself refutes them
in everything in the circular letters which he wrote and which are
read in the holy Churches showing that his belief and his preaching
bear a character different from what had been corrupted by those who
wrote in his name in the Periodoi. He himself teaches the virginity
and they do not accept it. He himself praises Elia, David, Samson
and all the prophets who they detest. 3. In the Periodoi they have
changed everything in their own way saying false things about Peter
in many places, for example that he washes himself every day to sanc­
tify himself, something which they do. They also say that he abstains
from animals and meat, as they do also, and from all other food which
has been prepared from meat because Ebion himself and the Ebion­
ites abstain from it altogether. 4. If you should ask one of them why
they take nothing from animals, they answer, stupidly, because they
have nothing else to say: We refuse it because it is the product of the
intercourse of the mixing of bodies, so that they themselves being the
product of the mixing of man and woman are abominable because
of what is belched out by their mouths in a stupid way.
16 1. Apart from their daily purifications they also accept the baptism.
They apparently also have an annual celebration of the eucharist
imitating the holy ones in the Church, with unleavened bread and the
other part of the eucharist with water only. 2. They state that two
classes were established by God, as I see, the one is Christ and the other
is the devil. And they say that Christ received the portion of the coming
age but that the devil has been entrusted with this age, under the
pretence that the Almighty ordered this at the request of both of
them. 3. And they say that for this reason Jesus was born of the seed
of a man and was chosen and that he therefore was called Son of God
according to the election because Christ descended upon him from
above in the form of a dove. 4. They do not say that he was born of
God the Father but that he was created as one of the archangels (and
even higher) and that he is Lord over the angels as also over everything
the Almighty has created and that he came and stated, 5. as their
Gospel mentioned above, shows: "I have come to abolish sacrifices
and if you do not stop sacrificing the wrath will not cease from you".
Of such and such character are their cunning considerations. 6. They
184 TESTIMONIES — TEXT

iv ats 770AAd rrjs doefielas epurrXea, evdev ov rrapepycos Kara rrjs dXrjdelas
9
eavrovs corrXtoav. 7. AvafSadpovs 84 rivas Kal vcprjyqoeis 8rjdev iv
9 9
roZs AvafSadpoZs IaKcbf$ov vrrorlQevrai, cos i^ryyovpevov Kara re rov
vaov Kal rcov dvoicov, Kara re TOV rrvpos TOV iv TCO dvoiaorr\plcp Kal
aAAa 7ToXXd Kevotf>covlas eprrXea* 8. cos Kal TOV TlavXov ivravOa
Karrjyopovvres OVK alo^vvovTai irnTrXdorois TLOI rrjs TCOV tfjev8arroo-
TOXCOV avTcov KaKovpylas Kal TrXdvrjs Xoyois rrerroLrjpivots, Tapoea
piev avrov, tbs avros opoXoyeZ Kal OVK dpveZr at, Xeyovres, i£ 'EXXrjvcov
Se avrov vrrorldevrai, XafSovres TTJV rrp6cf>aoLV e/c TOV TOTTOV Sta TO

(f>iXaXr)Ocos VTT* avrov prjOev ort ,,Tapoevs elpi, OVK dorjpov rroXecos
rroXlrrjs,,. 1
9. efra tf>doKovoiv avrov elvai "EXXrjva Kal c
EXXrjvlSos
purjrpds Kal "EXArjvos rrarpos rraZ8a, dvafSefSr)K€vai Se els Ta *IepoooXvpa
Kal xpdvov e/cet pepevrjKevat,, imredvpr)Kevai Se dvyarepa TOV lepecos
rrpos ydpov dyayeodai Kal TOVTOV eVe/ca rrpoo'qXvrov yeveodat Kal
rrepirpr\Qrjvai, Kal prjKeri Aa/JoVra TTJV roiavTrjv Koprjv cbpyloOai Kal
Kara rrepiropLfjs yeypa<f>evai Kal Kara oafSfSdrov Kal vopodeolas.

9
17,1. AXXd Kara rrdvra rporrov ovKO<f>avreZ 6 8etv6s oSros o<f)is Kal
TTTCOXOS rfj Stavota. Efilcov yap e^et aVd 'EfipaiKrjs els *EXXd8a cf>covr)v
9

TTJV epprjvelav TTTCOXOS. TTTCOXOS yap cos dXrjOtos Kal TJJ hiavolq Kal rfj
iXrrl8i Kal TCO epytp < d > Xpiorov avQpcorrov ifjiXov voploas Kal ovrcos
iv TTTtoxela TrloTetos TTJV iXrrl8a irepl avrov KeKrrjpevos- 2. avrol Se
SrjOev aepuvvvovrat eavrovs tf>doKovres rrrcoxovs Sta TO, tf>aolv, iv xpdvois
rcov drrooroXcov rrtoXeZv Ta avTtbv VTrdpxovTa Kal ridevai rrapa TOVS

TroSas TCOV drrooroXcov Kal els TTTtoxelav Kal drrora^lav pereXrjXvOevac

Kal Std TOVTO KaXelodai VTTO rrdvrtov, <f>rjol, TTTCOXOI. 3. ov8e TOVTO
9
Se dXrjOes Trap* avroZs, dAAd <f>voei TCO OVTI E/3ltov e/caAetro, Kara
TTpocj>rjT€lav olpai 6 TTTCOXOS Kal rdXas TO ovopa e/c rrarpos avrov Kal
p/qrpos avrov KeKXrjptopLevos* 4. rrooa Se aAAa Setvd /cat Traparrerroir]-
p,eva Kal poxOrjplas yepovra rrap avroZs t^vXarrerai ; orav yap ns it;
avrtov fj voocp rrepirreooi rj VTTO eprrerov SrjxOelr), Kareioiv els ra vhara
Kal imKaXeZrai rds irrcovvplas rds iv TCO 'HXtjat rov re ovpavov Kal
rrjs yrjs, rod re dXos Kal rod vSaros, rcov re dvepcov Kal dyyeXcov rrjs
SiKaioovvrjs, <c5s> ^ a o t , /cat rod dprov /cat rov iXalov, Kal apxerai
9
Xeyeiv „^ori6eZre puoi Kal drraXXd^are drr ipov TO aXyrjpa,,. 5. rj8r)
Se p,oi Kal dvcorepco npo8e8r)Xcorai cos ravra puev 'Efttcov OVK rj8ei,
/Lterd Kaipov Se ot d7r' avrov avvatj>8evres 9
rep HX£at e a ^ / c a a t pev rov

i Acts 21,39.
 TESTIMONIES — TRANSLATION 185

also mention other Acts of the Apostles in which is much that is full
of impiety, from which it appears that they do not train themselves
superficially against the truth. 7. In the Anabaihmoi of James they
accept some "steps" and stories for example that he preaches against
the temple and the sacrifices, against fire on the altar and they accept
many other things full of empty talk. 8. Thus they are also not
ashamed of some artificial allegations made up by the viciousness
and deceit of their pseudo-apostles so that they bring a charge against
Paul, saying that he is from Tarsus — as he himself openly says and
does not deny — they declare that he is of Greek descend, taking as
an argument the place, because of his own truthful remark: "I am from
Tarsus, a citizen of a no mean city". 9. Next they say that he is a
Greek, the child of a Greek mother and a Greek father; that he went
up to Jerusalem and stayed there for a time; that he desired to marry
the daughter of a priest and therefore became a proselyte and that
he had himself circumcised and that, since he could not receive such
a girl as his wife, he became angry and wrote against circumcision,
the sabbath and the legislation.
17 1 But this double-eyed serpent, poor of understanding falsifies
everywhere. For Ebion translated from the Hebrew into Greek means
"poor". For he is really poor in understanding, in hope and in works
who believes that Christ is a mere man, and acquired in this way with
a poor faith this hope concerning him. 2. But they themselves are
obviously proud of themselves saying that they are poor because
they say, they sold their belongings in the time of the apostles and
laid the money at the feet of the apostles and because they looked
for poverty and the abolition of wordly goods. And, therefore, they
say, everyone calls us poor ones. 3. Also in this respect they do not
preach the truth; because he was poor by nature, he was called Ebion.
According to the prophecy, as I believe, this poor and needy man was
given his name by his father and mother. 4. How many other horrible
and falsified matters full of wickedness are asserted by them? For
if anyone of them falls into sickness or is bitten by a snake, he goes down
into the water and calls upon the names which are mentioned in Elxai:
heaven, earth, salt, water, winds, angels of righteousness, as it says,
and bread and olive oil, and then he begins with the words: "Help
me and take away from me the pain!". 5. I have already made it
clear before that Ebion did not know anything about it, but that when
186 TESTIMONIES — TEXT

9 9
Ef$icovos rrjv nepiroprjv Kal TO odfifiaTov Kal rd edrj, 6 . TOV Se HX(;ai
TTJV <f>avraoiav, wore vopi^eiv pev TOV Xpiorov etvai TI dvSpoeiKeXov

eKrvncopa ddpaTOV dvdpcbnois, piXlcov evevrJKOvra I f T O prJKos, SrjOev

oxoivcov eiKooi Teoodpcov, TO Se rrXaTos oxoivcov ef, piXlcov eiKooi
Teoodpcov, TO rrdxos Se Kara perprjoiv aXXrjv riva. dvriKpv Se avrov
eordvai KOI TO dyiov nvevpa ev eiSei drjXelas dopdrcos, Kal [TO] avrd
TOV avrov perpov. 7. ,,/cat nddev, <f>rjolv, eyvcov Ta per pa ; eneiSrj,
<f>r)oiv, etSov drro TCOV dpecov OTI at /ce<^aAat e<f>davov avTcov, Kal TO
perpov TOV opovs Karapadcbv eyvcov XpiOTov Te Kal TOV dyiov rrvev-
paros Ta perpa.,, 8. rjSrj Se poi rrepl rovrcov eiprjrai ev rfj Kara
'Oooaicov alpeoei. ev rrape^dScp Se ravra nenoirjpai vvv, iva pur) Ta
9
nap eKaorcp edvei re Kal alpeoei OVTO, evpiOKopeva Se Kal Trap erepois,
vopiodeirj Kara Xtfdrjv v<f>* fjpcov prj elprjodai.

18.1. OSros piev oSv d 'Efficov Kal avrds ev rfj 'Aoiq eoxev TO
Kr]pvypa Kal 'Pcbprj, Tas Se pittas rcov aKavdcoScov rrapa<f>vd8cov exov-
oiv drro re rrjs Nafiaraias /cat TlavedSos TO nXeiorov, McoafiiTiSds re
9
Kal KcoKaflcov ev rfj BaoaviTiSi yfj eneKeiva A8pacov, dAAd /cat ev rfj
9
Kvrrpcp. 2. dvayKa£ovoi Se Kal rrap fjXiKiav €Kyapi£ovoi TOVS veovs,
9
e f emrporrrjs SrjOev TCOV rrap avrois SiSaoKaXcov [rrpeofivrepovs yap
oSroi exovoi /cat dpxiovvaycbyovs, ovvaycoyfjv Se KOXOVOI rrjv eavrcov
eKKXrjoiav Kal ovxl eKKXrjoiav, TCO XpiOTov Se dvdpaTi pidvov oepvv-
vovrai] 3. Kal ov pidvov evl TCO ydpicp emrperrovoi rds ovva<f>eias
9
noieiodai, dXX el Kal deXrjoeiev TIS TOV rrpcbrov ydpiov Sia^evyvvodai,
erepcp Se ovvdrrreodai, emrperrovoiv — rrdvTa yap rrap avrois dSecos
9
e<f>ierai — d^pt /cat Sevrepov Kal rpirov Kal efiSdpov ydpiov. 4. Af$padp
9 9 9
Se dpoXoyovoi Kal IoaaK Kal '/a/ccijS, Mcovoea re Kal Aapcbv, Irjoovv
re TOV TOV Navrj, drrXcos SiaSe^dpevov Mcovoea, ovSev Se ovra. perd
rovrovs Se OVK4TI dpoXoyovoi riva TCOV npo<f>rjTcov, dAAd /cat dvadepa-
ri^ovoi Kal xAeud^ouc/t AaviS re Kal 2?oXopcov<.r>a, dpoicos Se rovs
9 9 9 9
rrepl Hoatav /cat Iepepiav, AavirjX Kal Iet eKirjX, HXiav Te KaVEXio-
>

oalov dderovoiv ov yap ovvTidevrai, j3Xao<f>r)povvT€s rds avrcov npo<f>rj-

reias, dAAd pdvov TO evayyeXiov Sexovrai. 5. TOV Se XpiOTov npo<f>rjrrjv
Xeyovoi rrjs dXrjdeias Kal Xpiorov, vlov < S e > deov Kara npoKonrjv
Kal Kara ovvd<f>eiav dvaycoyrjs rrjs dvcodev rrpos avrov yeyevrjpevrjs'
rovs Se npo<f>rjras Xeyovoi * ovveoecos etvai npo<f>r)ras KOI OVK dXrjdeias*
6. avrov Se pdvov deXovoiv etvai Kal npo<f>rjrrjv Kal avdpconov Kal
vlov deov Kal Xpiorov Kal i/fiXdv avdpconov cbs npoeinapev, Std Se dperrjv
 TESTIMONIES — TRANSLATION 187

in the course of time his followers joined Elxai, they received from
Ebion circumcision, the sabbath and the moral code, 6. but from
Elxai the imagination, so that they suppose that Christ is a figure
similar to men, invisible to men, with a length of 96 miles, that is
24 schoenoi and a breadth of 6 schoenoi, 24 miles, and with a thickness
of other dimensions. And he supposed also that the Holy Spirit stands
over against him in the shape of a female being, invisible, and that
she is of the same measurement. 7. And how, he says, did I know
these sizes? Because, he says, I saw from the high mountains that
their heads were of the same height and when I informed myself about
the sizes of the mountain, I also knew the sizes of Christ and the Holy
Spirit. 8. In the part about the heresy of the Ossaeans I have already
spoken concerning them. I made this disgression myself in order that
the doctrines available with each people and the heresy which is also
found with others should not be supposed to be omitted by us because
of forgetfulness.
18 1. This Ebion himself preached also in Asia and Rome, but the
roots of their thorny shoots are situated in Nabatea and Paneas
for the most part, also in Moabitis and Kokabe and in the Basanitis,
the country at the other side of the Adraa, but also in Cyprus. 2.
Their young men, having attained the marriageable age, are given
in marriage under coercion, on account of a decision of their teachers
(for they have elders and archisynagogues, and they call their church
a synagogue and not a Church and honour Christ in name only) 3. and
not only are they allowed to enter in an alliance of marriage once
but if somebody so wishes, they may permit him to dissolve his first
marriage — for unscrupulously everything is permitted by them,
even until a second, a third and a seventh marriage. 4. They accept
Abraham, Isaac, Jacob, Moses and Aaron and Joshua the son of Nun,
exclusively as the successor of Moses, though he has actually no signif­
icance. After these they do not accept any of the prophets, but they
even curse and ridicule David and Salomon as they do also reject
those among Isaiah and Jeremiah, Daniel, Ezechiel, Elia and Elisa.
For they do not agree with them and they blaspheme their prophecies
but they accept the Gospel only. 5. Christ they call the prophet
of truth and "Christ, the Son of God" on account of his progress
(in virtue) and the exaltation which descended upon him from above.
They say that the prophets are prophets of reason and not of truth.
6. They want him to be only a prophet and man and Son of God and
Christ and mere man, as we said before ,who attained by a virtuous
188 TESTIMONIES — TEXT

T V
fttov rjKovra els T O KaXeZoOai vlov Oeov. 7. ovre Se Sexovrai V rrev-
rdrevxov Mcovoecos oXrjv, dXXd riva prjrd drrofiaXXovoiv. orav Se
avrois etrrrjs rrepl epa/jvxoov fipcboecos' ,,rrcos ofiv A/3paap 9
rrapeOero rols
dyyeXois rov pdoxov Kal rd ydXa ; fj rrcos e(/>ayev Ncoe Kal rjKovoev
9
drro Oeov Xeyovros, Ovoov Kal <f>dye, rrcos Se IoaaK Kal '/a/ccijS eOvoav
rep Oecp, dpoicos Se Kal Mcovorjs ev rfj eprjpcp ;,„ eKeivois pev dmoTeZ
Kal <f>rjoi ,,TIS XP ^ € a
dvayivcooKeiv ra ev rep vdpep, eXOdvros rov
evayyeXiov 8. „rrdOev aoi roivvv rd rrepl Mcovoecos KOI 9
A/3padp
elSevai ; olSa yap cbs dpoXoyeire avrovs etvai, SiKaiovs Kal rrarepas
eavrcos erriypd<f>eoOe„. 9. etra diroKpiverai Kal Xeyei, on Xpiords
poi direKaXvifje, KOI fiXao<j>rjpeZ rd rrXeico rrjs vopoOeoias Kal TOVS rrepl
9 9
Sapijjcov Kal A avlS Kal HXiav Kal SapovrjX Kal EXiooaZov KOI TOVS

dXXovs.
22.3. rrdXiv Se avrds 0 Kiipios Xeyei ,,erriOvpiq erreOvprjoa TOVTO TO

ridoxci </>ayeiv peO vpcov,, 9 1

Kal OVK etrrev drrXcos / 7 d a ^ a , dAAd TOVTO TO

IJdoxa, iva pr] TIS peOoSevorj els rrjv eavrov vrrdvoiav. Tldoxa Se rjv,
cbs etrrov, Kpea orrTa rrvpl Kal rd aXXa. 4. avrol Se d<f>avioavres d<f> 9

eavTcov rrjv rrjs dXrjOeias aKoXovOiav rjXXaijav TO pryrdv, drrep eorl

rrdoi </>avepdv eK TCOV ovve^evypevcov Xeijecov, Kal erroirjaav rovs
paOrjTas pev Xeyovras „rrov OeXeis eroipdocopev 001 TO Tldoxo </>ayeiv„,
Kal avTOV SrjOev Xeyovra „prj erriOvpiq erreOvprjoa Kpeas TOVTO TO
9
IJaoxd <f>ayelv peO vpcov,,. 5. rrdOev Se ov <f>copaOrjoerai r) avTcov
pqSiovpyia, Trjs aKoXovOias Kpa^ovorjs on TO pv Kal TO fjrd eon
rrpdoOera ; dvrl TOV yap elrreZv ,,erriOvpiq erreOvprjoa,, avTol rrpooeOevro
TO ,,prj„ erripprjpa. avrds Se dXrjOcos eXeyev „emOvpiq erreOvprjoa
TOVTO TO IJdoxa <f>ayeZv peO* vpcov,,. avrol Se erriypdifjavres TO Kpeas
iavrovs irrXdvrjoav, pqSiovpyrjoavres Kal elrrdvres „prj imOvpiq erre­
Ovprjoa TOVTO TO Ildoxa Kpeas <f>ayeZv peO vpcov,,' oa<j>cos Se SeiKvvrai
9

OTI Kal ndoxa irrereXeoe Kal Kpea fiefipcoKev, cbs rrpoeZrrov.

23.1. Tcov Se drroordXcov rd dvdpara els rrjv TCOV fjrrarrjpevcov vrr*

avrcov rreiOcb rrpoorroirjTcos Sexovrai fiifiXovs re ef dvdpaTOS avrcov rrXa-
9
odpevoi dveypdijjavTO, SrjOev drro rrpoocbrrov IaKcbfSov Kal MarOalov
9
Kal dXXcov paOrjTcov. 2. ev ots dvdpaoi Kal TO ovopa Icodwov rov
drrooToXov iyKaraXeyovoiv, Iva rravraxdOev <f>copaTrj yevrjTai fj avrcov
dvoia. ov pdvov yap iXeyx^i avrovs Kara rrdvra Tpdrrov, Xeycov on ,,iv
dpxfj rjv d Adyos Kal d Adyos rjv rrpds rov Oeov Kal Oeds rjv d Adyos,,,
3. dAAd Kal on rds rcov dyicov rrpo<f>rjrcov paprvpias * , ev cp eK rrvev-

1 Luke, 2 2 , 1 5
 TESTIMONIES — TRANSLATION 189

life the right to be called Son of God. 7. But they also do not accept
the entire Pentateuch of Moses; some passages they reject. If you
should say to them concerning animal food: "How about the fact
that Abraham put before the angels the calf and milk and that Noah
was eating and heard God saying: sacrifice and eat, and that Isaac
and Jacob offered food to God as Moses also did in the desert", he
does not believe these things and says: 8. "What need is there for me
to read what is in the Law now that the Gospel has come ?" "But how
do you know about Moses and Abraham ? For I know that you agree
that they are righteous and that you claim them to be your fathers ?"
9. Then he answers and says: "Christ revealed it to me and he blas­
phemes most of the legislation and the men with Samson, David,
Elia, Samuel, Elisa and the others".
22 3. Next the Lord himself says: "I earnestly desired to eat this
Passover with you". And he did not say Passover alone but this Pass­
over lest somebody should adapt this saying to his own purpose by
tricks. The Passover consists, as I said, of meat roasted in fire and the
other things. 4. They, however, destroyed the true order and changed
the passage; that is clear to everyone because of the words that belong
to each other and they made the disciples say: "Where do you wish
that we prepare the Passover to eat for y o u ? " And they made him
answer: "I do not earnestly desire to eat meat with you this Passover".
5. How then will this deceit not be brought to light, since — the order
of words being clear — the mu and the eta have been added? For
instead of saying: "I earnestly desired", they added the word "not".
Actually he said: "I earnestly desired to eat this Passover with you".
They, however, added "meat" and deceived themselves recklessly
speaking the words: "I did not desire earnestly to eat meat with you
this Passover." It is clearly demonstrated that he both celebrated
Passover and ate meat, as I said before.
23 1. They accept the names of the apostles hypocritically, trying
to persuade those who have been deceived by them and they invent
books in their names as if these were from the hands of James, Matthew
and other disciples. 2. To these names they also add the name of
John the apostle in order that their foolishness may come to light on all
sides. For he does not only refute them at every place, saying: "In
the beginning was the Word and the Word was with God and the Word
was God", but he also expounds the testimonies of the holy prophets,
190 TESTIMONIES — TEXT

pharos a y tov oppitopievos /cat r a vrro rod otorrjpos elprjpieva KaXtos

aKpifioXoyrjoas rrepl eKaorrjs vrrodeoetos rrjs els Xpiorov rrXrjptoOeiorjs,
cos etrrov, rds paprvplas i^edero, dtf? cov rrpo(f>rjrtov oSroi eavrovs
drrrjXXorpieooav.

24.1. IldXiv Se 6 avros ayios 'Itodvvrjs Ktjpvrrtov ev rfj *Aoia loro-

peTrai rrapd8o£ov epyov ri rrerroirjKcbs els vrroypapipLov rrjs dXrjOelas*
rroXirelav yap e^cov davpaoitordrrjv Kal ovpmperrovoav avrov rep d^ieo-
/xart rrjs drrooroXrjs Kal pirjS* SXeos Xovopievos, rjvayKaoOrj vrro rov
dylov rrvevpiaros rrpoeXOeiv ecos rov fiaXavelov, elrrcbv on „Xdpere poi
ra rrpos f$aXaveiov„. 2. Kal rcov ovverropievtov 0avp,a£6vrtov r)X0ev els
avro rd Xovrpov Kal yeyovebs rrpos rov eltodora vrroSexeodai rcov
Xovopeveov rd t/xdrta rjpero rls evSov iorlv ev rep fiaXavelcp' 3. 6 Se
oXedpios < d > irrl rep t^vXdrreiv ra Ipidria rrpooKapreptov [iv rots
yap yvpvaoiois epyov rovro noiv vrrdpxei rropiopov eVe/ca rrjs itj>rjpepov
rpotj>rjs] etf>rj rep dylto 'Itodwrj on 'Efiltov evSov iorlv. 4. 'Itodvvrjs
Se evOvs ovvels rr)v rov dylov rrvevpiaros oSrjyiav, St* fjv air lav rrpovrpe-
tfjaro avrov ecos rod fiaXavelov rjKeiv, cos etfrrjv, pvqprjs eveKa rov
KaraXirreiv rjplv rrjv rrjs dXrjOeias vrrodeoiv, on rives elolv ol SodXoi
Xpiorov Kal drrooroXoi /cat utot rrjs avrrjs dXrjOeias, riva Se ion ra
v
OKevrj rov rrovrjpod Kal rrvXai Ai8ov, pir) Kanoxvovoai rrjs rrerpas Kal
y
rrjs irr avrfj olKoSopirjdeiorjs ay las Oeov iKKXrjolas, 5. evOvs rapd^as
eavrov /cat olpcbijas, rjpepa els rd rrdvras aKovoai els paprvpiov rrapa-
ordoecos dxpdvrov SiSaoKaXlas , orrevoare, d8eX<f>oi„ etj>rj „i£eX0copev
9

ivrevOev, pir) rreorj T O fiaXavelov Kal Karopvtjrj rjpas per a 'Efiitovos rod
evSov iv rep fiaXaveicp Sid rrjv avrov doefieiav,,. 6. Kal prjSels davpa-
t,ereo irrl rep aKovoai 'Efiltova 'Icodvvrj ovvrervxrjKevat. rroXvxpovios
yap Karapelvas rep j8ta> 6 paKapios 'Itodwrjs SirjpKeoev dxpi rrjs rod
Tpaiavov fiaoiXelas* 7. rrdvres Se ol drrooroXoi on drraXXorpiovoi
rrjv rod *Ef3icovos rrloriv Kal dXXorplav rjyrjoavro rod avrtov Krjpvyparos
a aKT7
rod x P )P°S> Travri rtp SrjXov.

26.1. Avxodoi Se rrdXiv rrepiropirjv exovres Kal oepivvvovrai SrjOev

ravrrjv etvai o<f>payiSa /cat x P VP a aKT a TCOV T €
narpiapxtov Kal Si Kal tov
rtov Kara rov vopiov rrerroXirevpievtov, St* r)s i£ioovo0ai iKelvois vopt£ovoi*
Kal Srjra drr* avrov rod Xpiorov rrjv ovoraoiv ravrrjs fiovXovrai tf>epeiv,
tbs Kal ol rrepl KrjpivOov. 2. <f>aol yap Kal oSroi Kara rov iKeiveov
 TESTIMONIES — TRANSLATION 191

as appears from his Gospel, in which he starts with the Holy Spirit
and in which he expounds the testimonies of the prophets from whom
they had alienated themselves, while he correctly traced what was
said by the Saviour with regard to every word which had been fulfilled
in Christ, as I said.

24 1. Next the holy John himself tells on an astonishing event which

happened, when he preached in Asia, which is a lesson in truth. For,
though he had an extraordinary admirable way of life which was in
agreement with his office as an apostle he never washes himself entirely,
but he was compelled by the Holy Spirit to go to the bath-house with
the words: "Take the way to the bath-house before me". 2. And to
the astonishment of those with him he entered the bathingplace and
when he came to the man who usually takes the clothes of those taking
a bath he asked who was inside. 3. The guardian who permanently
watches over the clothes (for in the gymnasia this job exists for some
people to earn their daily living) said to the holy John that Ebion was
inside. 4. Immediately John understood that he had been guided
by the Holy Spirit and for what reason he had been summoned to go
to the bath-house, viz., as I said, in order to leave behind for us this
lesson in truth and memory: which are servants of Christ and apostles
and children of truth and which belongs to the household of the
wicked one and what are the gates of Hades in order to prevent the
rock and the Holy Church of God which is built upon it, being over­
powered. 5. Immediately he was frightened and started to wail and
he said slowly so that everyone should hear the testimony of the
proof of a spotless doctrine: "Make haste, brothers, let us go from here
lest the bath-house fall down and bury us with Ebion who is in the
bath-house because of his godlessness". 6. And nobody need be
astonished to hear that Ebion had been in touch with John. The blessed
John has had a long life which lasted until the reign of Trajan. 7. But
it is apparent to anyone that all apostles kept at a distance from the
faith of Ebion and considered it to be alien to the character of their
own preaching.

26 1. Next they are proud of having circumcision and therefore

they honour it as being the seal and the distinguishing mark of the
patriarchs and the righteous ones who lived according to the Law and
they believe in this way that they become equal to them. Also they wish
to find support for this custom in Christ himself, like the Cerinthians.
192 TESTIMONIES — TEXT

XrjpcbSrj Xdyov „dpK€Tov TCO paOrjTjj etvai cbs 6 SiSdoKaXos,,' „rrepi- 1

eTprjOrj, <f>rjoiv, 6 XpiOTos, Kal av rrepiTprjOrjTi,,.

9
33.3. TI Se Kavx&TaL EfSicov rrepl rrepiToprjs, drrdre Kal ol elScoXo-
Xdrpai Kal lepeis TCOV Alyvrrricov rrepiToprjv exovoiv; dXXd Kal ol
EapaKrjvol ol Kal 'IoparjXiTai rrepiToprjv exovoi Kal Eapapelrai [Kal
9 9
IovSaioi] Kal ISovpaioi Kal *'OprjpiTai. TOVTOJV Se ol rrXeiovs ov Std
vdpov TOVTO rroiovaiv, dAAd dXdycp TLVI ovvrjOeiq.

31 2 1 (I, p. 383-384)
VC
OvaXevrivos pev odv OSTOS TCO XP° P StaSe^erat TOVS rrpd avTov
9
rrporeraypevovs, BacriXeiSrjv re Kal EaTopviXov, EfSicovd r e Kal Krjpiv­
Oov Kal MrjpivOov Kal TOVS dp<f>* avrovs' OSTOI yap rrdvres iv eVt Kaipcp
TCO filco KaKCos i(f>vrjaav, dXlycp Se rrpdoOev paXXov ol rrepl KrjpivOov Kal
9
MrjpivOov Kal Efticova* apa yap TOIS rjSrj poi rrpd avrcov SeSrjXcopevois
dve<f>vrjoav.

anacephalaiosis, torn. 3

53 1-2 (II, p. 212)

9 9
1. Eapi/jaioi, ol Kal EXKeoaioi, en Sevpo rrjv ApafHav KaroiKovv-
res, KaOvrrepOev rrjs veKpas OaXdoarjs Keipevrjv ^ca/oav 2. oiTives
9
drro TOV HX£ai TLVOS ifjevSorrpo<j>rjTov fjrraTrjpevoi, ov en Sevpo 4K
TOV yivovs virrjpxov MapOovs Kal MapOdva, yvvaiKes Svo rrpooKVvov-
9
pevai vrrd Trjs alpeoecos cbs Oeal, rraparrXrjoicos TOLS Efiicovaiois Ta
rrdvTa exovoiv.

51 2 3 (II, p. 250)
evOa yap TOV XpiOTov iK rrapaTpifirjs ifjiXdv avOpcorrov iKtjpVTTev d
9
Ej3lcov Kal d KrjpivOos Kal ol dp</> avrovs, <f>rjpl Se iv TJJ Aoiq
9 9
...

51 3 6-4 2 (II, p. 251)

9
3.6. Xeyovoi yap prj etvai avrd Icodvvov dAAd KrjpivOov Kal OVK d f t a
avrd <j>aoiv etvai iv iKKXrjoiq. 4.1. Kal drr* avrrjs Trjs imfioXrjsevOvs
iXiyxovTai, „prjre a Xeyovoi voovvTes prjre rrepl TIVCOV Siafiefiaiovv-
Tai,,. rrcos ydp eorat KrjpivOov T a Kara KrjpivOov XeyovTa ;
2
2. KrjpivOos
9
yap rrpdo<f>aTOV Kal iftiXdv TOV XpiOTov Xeyei avOpcorrov, d Se Icodvvrjs
del ovTa <Cav>Tov Adyov KeKrjpvxe ...

1 Matth. 10, 2 5 .
2 I Tim. 1,7.
 TESTIMONIES — TRANSLATION 193

2. For they also say in their silly prattle: "It must be sufficient for a
pupil to be like his master". "Christ, they say, was himself circumcised
therefore you also have to be circumcised".
33 3. How can Ebion boast of circumcision, when idolators and the
Egyptian priests also have the circumcision ? Yes, even the Saracenes
and the Ismaelites know circumcision and the Samaritans (and the
Jews) and the Idumaeans and the Homerites. Most of those do not
observe this because of the Law but because of some custom, which
one does not longer understand.
31 2 1
Valentine came after those who had been put before him, Basilides,
Satornilus, Ebion, Cerinthus and Merinthus and those with them.
For all these lived their vicious lives at the same time, but those with
Cerinthus and Merinthus a little earlier, for they lived at the same
time as those I mentioned before them.
anacephalaiosis t.3
53 1-2
1. The Sampsaeans and the Elkesaites. They still live in Arabia,
in the region above the Dead Sea. They have been deceived by Elxai,
a false prophet, of whose family even up to the present time there
exist Marthous and Marthana, two women who are honoured by the
heresy as goddesses. In everything they are similar to the Ebionites.

512 3
Since here Ebion and Cerinthus and those with them preached
that Christ was a mere man born of sexual intercourse. And I say
in Asia ...

51 3 6
For they say that those things are not of John but of Cerinthus
and that they are not worthy in the Church. 4 1. They are quickly
refuted starting from their own point of view, since they do not under­
stand what they say and are not sure about anything. 2. For how
can that be of Cerinthus which was said against Cerinthus ? For Cerin­
thus said that Christ was a mere man, born for the first time, but
John preached him as the Word which had always been ...
194 TESTIMONIES — TEXT

51 6 7 (II, p. 255)
evOev yap ol rrepl KrjpivOov Kal 'Efttcova ipiXdv avrov avOpcorrov
Kardoxov Kal MrjpivOov Kal KXedfiiov elr* oSv KXedfiovXov Kal KXavSiov
Kal Arjpav Kal * Eppoyevrjv ...

51 7 3 (II, p. 257)
1
... <f>daKcov ,,erreiSrjrrep rroXXol errexeiprjoav,, tva rwds pev emxei-
prjrds 8ei£rj, <f>rjpl Se rovs rrepl KrjpivOov KOI MrjpivOov Kal TOVS dXXovs'

51 10 4 (II, p. 261)
"EvOev yovv d AovKas perd rd SirjyrjoaoO ai rd rrpcora rrdXiv Xeyei rrcos
ev rep ScoSeKarcp erei dvrjXOev els *IepovoaXrjp, iva prj rrapaXeiifsrj rdrrov
rols vopioaoiv avrov drrXcos avSpa reXeiov ev Koopcp rre<f>rjvevai Kal
els rov *Iop8dvrjv rrpos rov 'Icodvvrjv fjKevai, cbs vrreXrj^Orj vrrd re
KrjpivOov Kal 'Efiicovos Kal rcov ciXXcov.

53 1 1-9 (II, p. 314-316)

1.1. Zapuftaicov nvcov ev rfj Ilepalq, rrepl cov rjSrj ev rats aXXais
alpeoeoiv errepvrjoOrjpev, rcov Srj Kal 'EXKeoaicov KaXovpevcov, alpeois
a
ris vrrdpxei ev rfj Ilepalq ovrco KaXovpevrj x^P rrepav rrjs dXvKrjs
a
rjroi veKpas KaXovpevrjs OaXdoorjs, ev < r e > rfj McoafttriSi X^P rr€pl
9 9
rov x^P'O-ppovv Apvcbv Kal erreKeiva ev rfj Irovpaiq Kal NafiarinSi,
cbs Kal rjSrj poi rroXXaKis rrepl rovrcov SeSrjXcorai. 2. odroi yap avxovoi
rov *HX£aiov avrcov etvai SiSdoKaXov, en Se Kal els Sevpo rov yevovs
avrov vrrapxovoas Svo yvvaiKas, rrpooKVVovpevas cbs Oeds SrjOev Sid
rd etvai avrds eK orrepparos evXoyrjpevov. 3. Kexprjvrai Se rfj ftiftXcp
ravrrj Kal 'Oooaioi Kal *Efiicovaioi Kal Na£copaioi, cbs Kal rjSrj rroXXaKis
etrrov. <f>voei Se oSroi ol Zapijjaioi ef avrrjs dppeovrai, ovre
9
Xpioriavol vrrdpxovres ovre Iov8aioi ovre *'EXXrjves, dXXdpeoov drrXcos
€LV € a
vrrdpxovres ovSev elai. <j>aol Se Kal aXXo jSt/JAtov ex *I £ l Xeydpevov
dSeX(f)ov rod 'HXijat. 4. Oeov Se eva Xeyovoi Kal SrjOev avrov oefiovoi
fiarrriopois rioi xP^pevoi* rrpooKeivr ai Se 'IovSaiois OVK ev arraoiv.
drrexovrai Se Kal epifivxcov rives ef avrcov. 5. vrreparroOvfjoKovoi Se
rcov eK yevovs rov 'HX£at. Kal ev pev rep XP° ? vo
rovrco fjKrjKoeiv
on reOvrjKev rj pia yvvrj fj MapOovs KaXovpevrj, epeive Se Kal en
vvv MapOdva, el prj Kal avrrj reOvrjKev. 6. ei rrore Se efoSov ef^ov
al roiavrai rroi )3a8i£ovoai, ovverrdpevoi ol o^Aot avrcov rov xovv rcov

i Luke, 1,1.
 TESTIMONIES — TRANSLATION 195

51 6 7
For therefore those around Cerinthus and Ebion mistook him for
a mere man, as also those around Merinthus, Cleobios, or Cleobulos,
Claudius, Demas and Hermogenes ...

517 3
... saying: "since many have undertaken" in order to show some
of those undertakers, I mean those around Cerinthus, Merinthus and
the others.

51 10 4
Therefore Luke, after having written about the beginning, says how
he came to Jerusalem when he was twelve years old so that there is
no room left for those who believed that he only appeared as a perfect
man in the world and came to John at the river Jordan, as is accepted
by Cerinthus, Ebion and the others.

53 1 1-9
1. In Perea a heresy exists of men who are named Sampsaeans whom
we mentioned already in connection with other heresies; they are
also called Elkesaites. This heresy is found in the so-called country
of Perea at the other side of the so-called Dead Sea and in the region
of Moabitis at the river Arnon and on the other side of it in Iturea and
Nabatitis, as I have made clear concerning them several times. 2. For
these are proud to have Elxaios as their teacher. Up to the present
day there are two women of his family who are worshipped as goddesses
because they originated from his famous seed. 3. That book was
also in use by the Ossaeans, Ebionites and Nazoraeans as I have
already often said. With regard to their character these Sampsaeans
start with that book. They are neither Christians, nor Jews nor Greeks
keeping to the middle way they are actually nothing. They say also
they possess another book, Iexai, called after Elxai's brother. 4. They
say that God is one and they honour him. They make use of some
baptisms. Not in all respects do they belong to the Jews, for some of
them refuse to eat animal meat. 5. They die for the members of the
family of Elxai. In this time we heard that one of the women, called
Marthous, died; Marthana, however, is living up to the present day
unless she also has died. 6. When these women happened to go outside
196 TESTIMONIES — TEXT

iroScov XapftdvovTCs laoecos eveKev SrjOev Kal TOV aleXov TCOV rrrvapaTCOv
cboavTcos peydXcos iprrai^dpevoi €\pcovTo iv </>v\aKTr)plots re /cat rrepidrr-
TOIS. rraoa yap rrXdvrj €G\€ rrpcoTOV Trjv TV<f>Xcoaiv, erreiTa Trjv Kevo<f>co
viav. 7. /cat ovre rrpo^Tas Sexovrai ol TOIOVTOI ovre drrooToXovs, Ta
rrdvTa Se rrap OVTOZS f\rraTr\Tai. TeTipryrai Si avroZs TO vScop Kal TOVTO
cos Oeov fjyovvTai, ax^Sdv <f>doKOVTes etvai Trjv £corjv iK TOVTOV. 8 .

Xpiorov 8k ovopaTi dpoXoyovoi, KTiopa avrov r)yovpevoi Kal del rrore

<f>aivdpevov. Kal rrpcoTOV pev rrerrXdoOai avrov iv TCO 'ASdp,, iKSveoOai
Se avrov TO ocopa TOV *A8dp Kal rrdXiv ivSveoOai, ore fiovXeTai. 9.
KaXeZoOai Se avrov Xpiorov Kal etvai T O dyiov rrvevpa d8eX(f>rjv avrov
OrjXvKcp oxypaTi vrrdpxovoav, ivevrJKOVTa ef piXlcov TO VI/JOS eKaoTOV
avTcov exov. TOV T€ Xpiorov /cat TO rrvevpa TO dyiov, /cat T O TrAaTO?
elKooiTeoodpcov, /cat TTOAACX XrjpcbSr) erepa *.

69 23 1-2 (III, p. 172)

23.1. Aid Kal d 'Icodwrjs iXOcbv d paKapios Kal evpcbv TOVS dvOpcbrrovs
fjaxoXr)pevovs rrepl TTJV /cdVa> Xpiorov rrapovoiav, [KOX] TCOV pev 'Eftico-
vaicov rrXavrfievTcov Sid TTJV evoapKOV Xpiorov yeveaXoyiav drro 'Afipadp
<vrrd MaT0aiov> KaTayopevr\v Kal AovKa dvayopivqv d^pt TOV
*A8dp, evpcbv Te TOVS KrjpivOiavovs Kal MrjpivOiavovs iK rrapaTpifZrjs
avrov XeyovTas etvai iftiXdv avOpcorrov Kal TOVS Na^copaiovs Kal aXXas
TroAAd? alpeoeis, 2. cbs KaTomv iXOcbv [reTapTos yap OSTOS evayye-
Xi^eTai] apxerai dvaKaXeZoOai cbs elneiv TOVS rrXavrjOevTas Kal fjoxoXrj-
pevovs rrepl TTJV /cdVco XpiOTov rrapovoiav Kal Xeyeiv avroZs cbs KaTomv
(laivcov Kal dpcov Tivas els Tpaxeias dSovs /ce/cAt/coVa? Kal d<f>evras Trjv
evOeZav Kal aLXr)Oivqv, cbs elrreZv rroZ <f>epeoOe; rroZ j8aSt£eT€ ot TTJV
( cr JLa
rpax^Zav dSdv Kal oKavSaXcbSrj Kal els x ^ l <f>ipovoav fia8i£ovT€s ;
dvaKaptftaTe.
78 7 7 (III, p. 457)
9
eo^e pkv oSv rrpcoTOTOKov TOV *IaKCoflov TOV irriKXrjOevTa Q/3Xiav,
epprjvevdpevov TeZxos, Kal SiKaiov irriKXrjOevTa, Na£ipaZov Se ovra,
orrep epprjveveTai dyios.

AMBROSIASTER

comm. in ep. ad Gal., ed. MPL 17

ca. 375
prol. (c. 357B)
Omnia credens in Christum, et observans legem factorum, male
intelligit Christum: sicut et Symmachiani, qui ex Pharisaeis originem
 TESTIMONIES — TRANSLATION 197

and went for a journey the crowds followed them and collected the
dust of their feet in order to perform healings and also they practised
deceit in a gross way with their spittle and used this in amulets and
charms. For every error begins with blindness and continues with
silly prattle. 7. They do not accept prophets, or apostles and every­
thing is presented by them in a deceitful way. Water, however, is
honoured by them and they consider it to be God, saying, I believe that
from water life was derived. 8. They confess Christ in name believing
that he was created and that he appears time and again. He was formed
for the first time in Adam and he puts off the body of Adam and
assumes it again whenever he wished. 9. He is called Christ and the
Holy Spirit who is a female being, is his sister. Both of them, Christ
and the Holy Spirit, were 96 miles in height and their breadth was 24
miles, and much other silly prattle.
69 2 3
Therefore, when the blessed John came and found that the people
were preoccupied with the coming of Christ from on high and while
the Ebionites erred because of the earthly genealogy of Christ which
comes down from Abraham in Matthew and goes up to Adam in Luke,
when he found, then, the Cerinthians and Merinthians saying that he
was a mere man born of sexual intercourse and the Nazoraeans and
many other heresies, when he came, then, as the last one (for he was
the fourth to write a Gospel), some began to invite him to speak to
erring ones and to those preoccupied with the coming of Christ from
on high and to say to them, he being the last one to come and seeing
some people had turned to rough paths and had said farewell to the
straight and true path: Whither do you go ? Whither do you proceed,
who are proceeding on the rough and scandalous way which leads
to the pit ? Turn back.
78 7 7
He possessed a first-born son, James, also named Oblias, which
means "wall" and was also named the righteous one, being a Naziraean,
which means "holy one".

AMBROSIASTER
comm. in ep. ad Gal.
prol.
Everyone who believes in Christ and observes the Law of works
has understood Christ badly, like the Symmachians also who deduce
198 TESTIMONIES — TEXT

trahunt, qui servata omni lege, Christianos se dicunt, more Photini

Christum non Deum et hominem, sed hominem tantummodo definien-
tes.
GREGORY OF NAZIANZUS

orationes, ed. MPG 35

ca. 380
X X V 8 (c. 1208C)
*Hv ore yaXtfvyv €i\opi€v diro TCOV alpiaecov, fjviKa Utficoves pt,iv,
Kal MapKicoves, OvaXevrZvoi re Ttves, Kal BaaiXeioai, Kal Kepocoves,
Kr]pivdoi r€ Kal KapnoKpaTeisKal naaa r) nepl iKclvovs <f>Xvapla r e
Kal T c p a r c t a , inl TTXZIOTOV TOV TCOV OXCOV ©eov T€p,6vT€$, Kal vnep
TOV 'AyaOov TCO Arjpuovpycp noXepi'qoavTes, hreiTa KaT€7r60r)aav TCO
iavTcov fivOcp Kal TTJ aiyfj irapahodivTts, coanep fjv a£iov.

AMBROSE
defide, ed. Faller, in: CSEL 78
379/380
V 8, 105 (p. 255)
Nam filius dei est contra Hebionem filius David est contra Manichae-
os, filius dei est contra Fotinum, filius David est contra Marcionem,
filius dei est contra Paulum Samosatenum...

DIDYMUS THE BLIND

comm. in Psalm., ed. Gronewald, in: Papyr. Texte u. Abhandl. 8
398
p. 184, 9-10
rov MaOBaZov SOKCL iv TCO Kara, AOVKOV Aevlv ovopLa&iv. OVK iaTiv
8i OVTOS ,dXXd 6 KaTaaradels dvTi TOV *Iov8a 6 MaOOlas Kal 6 Aevis
9
cts hicbvvpoi elaiv. iv TCO KaO 'Eflpaiovg evayycXlcp TOVTO <j>aiv€Tai.

JEROME
epist, ed. Labourt, Bvdi I-VIII
20 5 (I, p. 83)
383
Denique Matheus qui euangelium hebraeo sermone conscripsit ita
posuit: "osianna barrama", id est "ossana in excelsis".

i Matth. 21,9 and Mark. 1 1 , 1 0 .

 TESTIMONIES — TRANSLATION 199

their origin from the Pharisees who, observing the entire Law, call
themselves Christians, declaring Christ to be not God and man but only
man, in the way of Photinus.

GREGORY OF NAZIANZUS
orationes
XXV 8
There are periods that we have rest from the side of the heresies,
at the time when the Simonites, the Marcionites, the Valentinians,
the Basilidians, the Cerdonians, the Cerinthians, the Carpocratians
with all their foolishness and talk about marvels, were dividing the
God of All and fought against the Demiurge for the sake of "Goodness",
and they thereupon were swallowed up by their own "Death" and
handed over to the "Silence" as they deserved ...

AMBROSE
de fide

V 8, 105
For the Son of God is against Hebion, the Son of David is against
the Manichaeans, the Son of God is against Photinus, the Son of David
against Marcion, the Son of God against Paul of Samosata ...

DYDIMUS THE BLIND

comm. in psalm.

It seems that Matthew is named Levi in the Gospel according to

Luke. But they are not the same, but Mathias who replaced Judas
and Levi are the same with a double name. This appears from the
Gospel according to the Hebrews.

JEROME

epist.

20 5
Finally Matthew, who wrote the Gospel in the Hebrew language,
put in it the following way: "Osianna barrama", which means: "ossana
in excelsis . . . " .
200 TESTIMONIES — TEXT

57 11 (III, p. 71)
395/396
Aquila autem, proselytus et contentiosus interpres, qui non solum
uerba, sed etymologias uerborum transferee conatus est, iure proicitur
a nobis.

112 13 (VI, p. 31-32)

404
Haec ergo summa est quaestionis, immo sententiae tuae: ut post
Euangelium Christi, bene faciant credentes Iudaei, si Legis mandata
custodiant, hoc est, si sacrificia offerant, quae obtulit Paulus, si filios
circumcidant, si sabbatum seruent, ut Paulus, in Timotheo et omnes
obseruauere Iudaei. Si hoc uerum est, in Cerinthi et Hebionis heresim
delabimur, qui credentes in Christo propter hoc solum a parentibus
anathematizati sunt, quod Legis caerimonias Christi Euangelio miscue-
runt; et sic noua confessi sunt, ut uetera non ammitterent. Quid dicam
de Hebionitis, qui Christianos esse se simulant ? Usque hodie per totas
Orientis synagogas inter Iudaeos haeresis est, quae dicitur Minaeorum,
et a Pharisaeis hue usque damnatur: quos uulgo Nazaraeos nuncupant,
qui credunt in Christum, Filium Dei, natum de Maria uirgine, et eum
dicunt esse, qui sub Pontio Pilato passus est, et resurrexit, in quern
et nos credimus: sed dum uolunt et Iudaei esse et Christiani, nec
Iudaei sunt, nec Christiani.

112 16 (VI, p. 36)

Hoc nec bonum, nec malum est: siue enim feceris, siue non feceris,
nec iustitiam habebis, nec iniustitiam. Obseruare autem Legis caeri­
monias, non potest esse indifferens: sed aut bonum est, aut malum
est. Tu dicis bonum, ego adsero malum: et malum non solum his qui
ex gentibus; sed et his qui ex Iudaico populo crediderunt. in hoc,
ni fallor, loco, dum aliud uitas, in aliud deuolueris. Dum enim metuis
Porphyrium blasphemantem, in Hebionis incurris laqueos his, qui
credunt ex Iudaeis, obseruandam Legem esse decernens. Et quia
periculosum intellegis esse quod dicis, rursum illud superfluis uerbis
temperare conaris, "sine ulla salutis necessitate: sicut Iudaei cele-
branda putabant, aut fallaci simulatione, quod in Petro reprehenderat".
 TESTIMONIES — TRANSLATION 201

57 11
But we are right to reject Aquila, the proselyte and controversial
translator, who has tried to translate not words only but also their
etymologies.

112 13
Therefore this is the main point of the question, anyway in your
opinion, that the believing Jews after the coming of the Gospel of
Christ to well if they keep the instructions of the Law which means
if they offer sacrifices, which Paul offered, if they circumcise their
children, if they keep the Sabbath, like Paul and Timothy, and all
the Jews observe. If this is true, we shall fall into the heresy of Cerin­
thus and Hebion, who believe in Christ and for this only have been
anathematized by the fathers, because they mixed the ceremonies of
the Law with the Gospel of Christ and in this way they confessed new
things while they did not cut loose from the old. What shall I say of
the Ebionites who claim to be Christians ? Until now a heresy is to be
found in all parts of the East where Jews have their synagogues; it is
called " o f the Minaeans" and cursed by the Pharisees up to now.
Usually they are named Nazoraeans. They believe in Christ, the Son
of God born of Mary the virgin, and they say about him that he suffered
and rose again under Pontius Pilate, in whom also we believe, but since
they want to be both Jews and Christians, they are neither Jews nor
Christians.

112 16
This is neither good nor bad — for whether you should do it or not,
you have no righteousness or unrighteousness — ; it can, however,
not be indifferent whether you observe the ceremonies of the Law,
for it is good or bad. You say that it is good; I maintain that it is
bad, and bad not only for those who are of the Gentiles but also for
those among the Jewish people who believe. At this point if I am not
mistaken while you avoid the one, you arrive at the other. For since
you are affraid of the blaspheming Porphyrius, you run into the snares
of Hebion who decides for them who believe among the Jews, that
the Law has to be observed. And because you understand that what
you say is dangerous, you try to mitigate it again with superfluous
words: "without any necessity for salvation, as the Jews thought that
they have to be celebrated, or without any false pretext, which he had
blamed in Peter".
202 TESTIMONIES — TEXT

120 8 (VI, p. 139)

407
In euangelio autem quod Hebraicis litteris scriptum est, legimus,
non uelum templi scissum; sed superliminare templi mirae magnitu-
dinis conruisse.

125 12 (VII, p. 124)

after 407
Ad quam edomandam, cuidam fratri, qui ex Hebraeis crediderat,
me in disciplinam dedi, ...

adv. Luc., ed. MPL 23

ca. 382
23 (c. 187A/B)
Ad eos venio haereticos, qui Evangelia laniaverunt. Saturninum
quemdam, et Ophitas, et Cainaeos, et Sethoitas, et Carpocratem, et
Cerinthum, et hujus successorem Ebionem, et caeteras pestes, quorum
plurimi vivente adhuc Joanne apostolo eruperunt, et tamen nullum
eorum legimus rebaptizatum.

26 (c. 189C-190A)
Diaconus eras, et Ebionis baptisma comprobabas Non servo
unius tori castitatem, talis eram quando conceptus es: cum Ario adul-
teria committo, feci et antea cum Praxea, cum Ebione, cum Cerintho,
Novato: hos amplexaris, hos in matris tuae domum jam adulteros
recipis. Nescio quid te unus adulter offendat.

de perp. virg. adv. Hdvidiam, ed. MPL 23

ca. 383

17 (c. 211B-212A)
Nunquid non possum tibi totam veterum scriptorum seriem commo-
vere: Ignatium, Polycarpum, Irenaeum, Justinum martyrem, multosque
alios apostolicos et eloquentes viros, qui adversus Ebionem, et Theodo-
tum Byzantium, Valentinum, haec eadem sententientes, plena sapien-
tae volumina conscripserunt ?

* Soil. Hilarius.
 TESTIMONIES — TRANSLATION 203

120 8
But in the gospel which is written in Hebrew letters we read that not
the curtain of the temple but the upper-treshold of the temple, being
of marvellous size, fell down.

125 12 1
... to subdue (scil. the turbulence of my heart) I entrusted myself
to be taught by a believing brother who had been a Jew.

adv. Luc.

23
I come to those heretics who tear up the Gospels, a certain Saturninus,
the Ophites, the Cainites, the Sethians, Carpocrates, Cerinthus and
his successor Ebion and the other pests, most of whom broke out while
the apostle John was still alive, and yet we do not read that any of
these men were re-baptized.

26
You were a deacon and acknowledged Ebion's baptism. ... I do
not keep one marriage bed undefiled, but I was the same as when
you were conceived: if I commit adultery with Arius, I did the same
before with Praxeas, Ebion, Cerinthus and Novatus. You think much
of them and welcome them in your mother's house, adulterers as
they are. I do not know why one adulterer offends you more than others.

de perp. virg. adv. Helvidiam

17
Can I possibly not array against you the whole series of ancient writ­
ers? Ignatius, Polycarp, Irenaeus, Justin Martyr and many other
apostolic and eloquent men who against Ebion, Theodotion of Byzan-
tius and Valentinus hold these same views and write volumes full
of wisdom.
204 TESTIMONIES — TEXT

in Gal ed. MPL 26

386/387
1,1 (c. 336D)
1
Verum non talis apostolus Paulus, qui neque ab hominibus, neque
per hominem, sed a Deo Patre per Jesum Christum missus est. Ex quo
approbatur, Ebionis et Photini etiam hinc haeresis retudenda, quod
Dominus noster Jesus Christus, Deus sit: dum Apostolus quia a
Christo ad praedicationem Evangelii missus est, negat se missum
esse ab homine.
1,1 (c. 337A)
Atque ita Ecclesiae fides inter tanta falsorum dogmatum naufragia
constituta, si Christum fateatur hominem, Ebion Photinusque subre-
punt: si Deum esse contenderit, Manichaeus, et Marcion, novelli dogmatis
auctor, ebulliunt. In commune itaque audiant, Christum et Deum esse
et hominem.

1,11-12 (c. 346C)

"Notum enim vobis facio, fratres, Evangelium quod evangelizatum
est a me: quia non est secundum hominem, neque enim ego ab homine
2
accepi illud, neque didici; sed per revelationem Jesu Christi". Et hoc
loco Ebionis et Photini dogma conteritur, quod Deus sit Christus,
en non tantum homo. Si enim Evangelium Pauli non est secundum
hominem, neque ab homine accepit illud, aut didicit, sed per revela­
tionem Jesu Christi; non est utique homo Jesus Christus, qui Paulo
Evangelium revelavit.

3,13-14 (c. 387B)

Porro Adama HftlX "terra" sive "humus" lingua Hebraea appel-
latur. In eo autem loco ubi Aquila et Theodotio similiter transtulerunt
3
dicentes: "Quia maledicit Dei est suspensus", in Hebraeo ita ponitur
K I KLALATH ELOIM THALUI. Haec verba Ebion ille haeresiarches
semi-Christianus, et semi-Judaeus ita interpretatus est cm vflpis
0€ov 6 Kp€fjLa[i€vos, id est, "quia injuria Dei est suspensus".

5,3 (c. 423B)

Coarctabimus itaque Ebionem, et sectatores ejus, qui post Evange­
lium credentes in Christo circumcidendos putant, ut aut circumcisionem
1 Scil. Pseudo-Apostles of I I Cor. 11,13.
2 Gal. 1,11-12.
» Gal. 3,13, cf. Deut. 2 1 , 2 3 .
 TESTIMONIES — TRANSLATION 205

in Gal.

1,1
But Paul who has not been sent by men neither through men but
by God the Father through Jesus Christ, is not such an apostle. By
this it is shown — by this the heresy of Ebion and Photinus has to be
rejected — that our Lord Jesus Christ is God: since the Apostle denies
that he has been sent by a man because he has been sent by Christ
to preach the Gospel.
And after the faith of the Church has thus been established among
so many wrecks of false doctrines, if it confesses Christ as man, Ebion
and Photinus creep inside; if it declares that He is God, Mani and
Marcion, the originator of a new doctrine buble up. Let them, all at
the same time, therefore hear that Christ is at the same time both
God and man.

1,11-12
"I make known to you, brothers, the gospel which has been preached
by me: because it is not according to men, for neither have I accepted
it from man, neither did I learn it, but through a revelation of Jesus
Christ". And by this passage the dogma of Ebion and Photinus is
smashed up because Christ is God and not only man. For if the Gospel
of Paul is not according to man, and neither did he accept it from man
or learn it but through a revelation of Jesus Christ, then it is (in any
case not a man) Jesus Christ who revealed the Gospel to Paul.

3,13-14
Then the word Adama means "earth" or "soil" in the Hebrew
language. In that passage, however, where Aquila and Theodotion
translated similarly, saying: "Because the curse of God has been
hanged", in Hebrew it is put in this way K I KLALATH ELOIM
THALUI. These words have been translated by Ebion that archeretic,
half-Christian and half-Jew in this way o n vfipis ©eov 6 Kp€p,dp,evos,
which means "Because the unrighteousness of God has been hanged".

5,3
Therefore we shall oblige Ebion and the members of his sect, who
after the coming of the Gospel think that those who believe in Christ
206 TESTIMONIES — TEXT

faciant, et caetera quae preacipiuntur in lege; aut si impossible est

cuncta fieri, cesset et circumcisio, quae cum caeteris quasi inutilis
praetermissa est.

in Eph., ed. MPL 26

386/387

4,10 (c. 531C)

Hie locus adversum Ebionem, et Photinum, vel maxime facit. Si
enim ipse est ascendens in coelos, qui de coelis ante descenderat,
quomodo Dominus noster Jesus Christus non ante Mariam est, sed
post Mariam ?

5,4 ( c 552C/D)
... ut in Hebraico quoque Evangelio legimus, Dominum ad discipulos
loquentem: "Et nunquam", inquit, "laeti sitis, nisi cum fratrem ves-
trum videritis in charitate".

in Tit, ed. MPL 26

386/387

3,10-11 (c. 633A)

Superfluum est ire per singula, et Marcionem, Valentinum, Apellem,
Ebionem, Montanum, et Manichaeum cum suis enumerare dogmatibus:
cum perfacile sit unicuique cognoscere quibus singuli ducantur errori-
bus.

de situ et nom. loc hebr. liber, ed. de Lagarde

390

112 (p. 146)

Choba ad laeuam partem Damasci. est autem et uilla Chobaa in
iisdem regionibus, habens adcolas Hebraeos, qui credentes in Christum
omnia legis praecepta custodiunt, et a principe haereseos *EfSicovirai
nuncupantur. contra istius modi dogmata Paulus apostolus scribit
ad Galatas.

143 (p. 175)

Nazareth, unde et dominus noster saluator Nazaraeus uocatus est.
sed et nos apud ueteres quasi pro obprobrio Nazaraei dicebamur quos
have to be circumcised, to submit to circumcision and the other things
 TESTIMONIES — TRANSLATION 207

which have been dictated in the Law or if it is impossible to do every­

thing, in that case also circumcision must be left aside which has been
omitted whit the rest as being unnecessary.

in Eph.

4,10
This passage speaks very well against Ebion and Photinus. For
if he who ascended into heaven is the one who first descended from
heaven, how can our Lord Jesus Christ be not before Mary, but after
Mary?

5,4
... as we also read in the Hebrew Gospel that the Lord said to the
disciples: "And never rejoice", he said, "unless when you look at your
brother in love".

in Tit.

3,10-11
It is superfluous to go into details, to sum up Marcion, Valentinus,
Apelles, Ebion, Montanus and Mani with their dogmas: because it is
very easy for everyone to know into which errors each of them is
lead astray.

de situ et nom. loc. hebr. liber

112
Choba left from Damascus. There is however also a village Chobaa
in the same region with Hebrew inhabitants who believe in Christ
and keep all the commandments of the Law and from the beginning
these heretics are called Ebionites. Abgainst dogmas of that kind Paul
wrote to the Galatians.

143
Nazareth, after which our Lord the Saviour was called Nazaraeus.
But also we who are now called christians were called Nazoraeans
nunc christianos uocant. est autem usque hodie in Galilaea uiculus
208 TESTIMONIES — TEXT

contra Legionem, in quinto decimo eius milliario, ad occidentalem

plagam iuxta montem Thabor nomine Nazara.

in Micha, ed. Adriaen, in: CC (Ser. Lat.) L X X V I

ca. 391

7,5-7 (p. 513)

Et nurus consurgit aduersus socrum suam, quod iuxta tropologiam
inteilectu uidetur difficile, sed qui legerit Canticum canticorum, et
sponsum animae, Dei sermonem intellexerit, credideritque euangelio,
quod secundum Hebraeos editum nuper transtulimus, in quo ex
persona Saluatoris dicitur: "Modo tulit me mater mea, sanctus Spiritus
in uno capillorum meorum", non dubitabit dicere, sermonem Dei ortum
esse de spiritu et animam, quae sponsa sermonis est, habere socrum
sanctum Spiritum, qui apud Hebraeos genere dicitur feminino rua.

in Hab. ed. Adriaen, in: CC (Ser. Lat.) L X X V I A

9

ca. 391

3,10-13 (p. 641)

Theodotio autem uere quasi pauper et Ebionita, sed et Symmachus
eiusdem dogmatis, pauperem sensum secuti, Iudaice transtulerunt:
"Egressus es in salutem populi tui, ut saluares Christum tuum", et:
1
"Egressus es saluare populum tuum, saluare Christum tuum". Rem
incredibilem dicturus sum, sed tamen ueram. Isti semichristiani
Iudaice transtulerunt, et Iudaeus Aquila interpretatus est, ut Chris-
tianus.

de vir. ill. ed. Bernoulli, in: Sammlung ausgewahlter kirchen- und

dogmengesch. Quellenschriften 11

392
II (p. 7-8)
Hie est de quo et apostolus Paulus scribit ad Galatas: Alium autem
2
apostolorum uidi neminem nisi Iacobum fratrem Domini; et aposto­
lorum crebrius super hoc acta testantur, et euangelium quoque quod
appellatur secundum Hebreos et a me nuper in graecum sermonem
latinumque translatum est, quo et Adamantius saepe utitur, post
resurrectionem Saluatoris refert: Dominus autem cum dedisset, sin-

1 Hab. 3,13.
2
Gal. 2,19.
 TESTIMONIES — TRANSLATION 209

with the ancient ones as if it were a nickname. But also up to now there
is a village in Galilee over against Legio, being a distant of fifteen miles,
to the West, next to the Mount Thabor, with the name Nazara.

in Micha

7,6
And the daughter in law raises against her mother in law which,
taken metaphorically, seems difficult to understand but who should
read the Song of Songs and should understand the spouse of the soul,
the word of God, and should believe the Gospel which is edited accord­
ing to the Hebrews and which we translated not long ago, in which
it is said of the person of the Saviour: "My mother the Holy Spirit
just took me by one of my hairs", will not hesitate to say that the
word of God originated from the spirit and that the soul which is
the spouse of the word has a mother in law the Holy Spirit, which has
in the Hebrew the feminine gender, called rua.

in Hab.

3,10-13
Theodotion, however, as being poor and an Ebionite, but also
Symmachus of the same dogma, following a poor reasoning, translate
in a Jewish way: "You went out for the salvation of your people in
order to save your Christ", and " Y o u went out to save your people,
to save your Christ". I shall say an incredible thing but it is never­
theless true. Those semi-Christians translated in a Jewish way and
the Jew Aquila interpreted as a Christian.

de vir. ill.

II
This is that about which the apostle Paul also writes to the Galatians:
"But another of the apostles I did not see apart from James, the brother
of the Lord"; and the Acts of the Apostles repeatedly mention this
and also the Gospel which is called according to the Hebrews and
which I have recently translated into Greek and Latin of which also
Origen often makes use, says after the account of the resurrection of
210 TESTIMONIES — TEXT

donem seruo sacerdotis, iit ad Iacobum et apparuit ei (iurauerat

enim Iacobus se non comesurum panem ab ilia hora qua biberat calicem
Domini, donee uideret eum resurgentem a dormientibus) rursumque
post paululum: Adferte, ait Dominus, mensam et panem. Statimque
additur: Tulit panem et benedixit et fregit et dedit Iacobo Iusto et
dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis
a dormientibus.

I l l (p. 8-9)
Mattheus qui et Leui, ex publicano apostolus, primus in Iudea
propter eos qui ex circumcisione crediderunt euangelium Christi
hebreis litteris uerbisque conposuit; quod quis postea in graecum
transtulerit, non satis certum est. Porro ipsum hebraicum habetur
usque hodie in Caesariensi bibliotheca, quam Pamphilius martyr studio-
1
sissime confecit. Mihi quoque a Nazareis qui in Veria, urbe Syriae
hoc uolumine utuntur, describendi facultas fuit. In quo animaduerten-
dum quod ubicumque euangelista siue ex persona sua siue ex Domini
Saluatoris ueteris scripturae testimoniis abutitur, non sequitur septua-
ginta translatorum auctoritatem, sed hebraicam. E quibus ilia duo
2
sunt: Ex Aegypto uocaui filium meum, et: Quoniam Nazareus uocabi-
3
tur.

I X (p. 12-13)
Iohannes apostolus, quern Iesus amabat plurimum, filius Zebedei
et frater Iacobi apostoli, quern Herodes post passionem Domini decol-
lauerat, nouissimus omnium scripsit euangelium, rogatus ab Asiae
episcopis, aduersus Cerinthum aliosque haereticos et maxime tunc
Ebionitarum dogma consurgens, qui adserunt Christum ante Mariam
non fuisse. Vnde etiam conpulsus est, et diuinam eius natiuitatem edi-
cere.

X V I (p. 17-18)
4
Cumque nauigans Smyrnam uenisset, ubi Polycarpus, auditor
Iohannis, episcopus erat, scripsit unam epistulam ad Ephesios, alteram
ad Magnesianos, tertiam ad Trallenses, quartam ad Romanos, et inde
1
Mss: ueria, byria, berisa.
2
Matth. 2,15
2 Matth. 2,23
4
Ignatius.
 TESTIMONIES — TRANSLATION 211

the Lord: "But the Lord after he had given his linen cloth to the servant
of the priest went to James and appeared to him (for James had sworn
that he would not eat bread from the hour in which he drank the cup
of the Lord until he had seen him rising again from those who sleep),
and again, a little later, it says: "Bring the table and bread, said the
Lord. And immediately it is added: "He brought bread and blessed
and brake it and gave it to James the Just and said to him: My brother
eat thy bread for the Son of Man is risen from those who sleep".

• III
Matthew, also called Levi, an apostle after having been a publican,
was the first to compose a gospel of Christ in Judea in Hebrew letters
and words for the sake of those of the circumcision who believed.
But who afterwards translated it into Greek is not sufficiently certain.
The Hebrew itself has been preserved until the present day in the
library at Caesarea which Pamphilius the martyr so diligently collected.
From the Nazoraeans who use this book in Beroia, a city of Syria,
I also received the opportunity to copy it. In this it is to be noted
that where the evangelist, whether on his own account or in the person
of our Lord the Saviour quotes the testimonies of the old Scripture
he does not follow the authority of the translators of the Septuagint
but the Hebrew. Wherefore these two (quotations?) exist: "Out of
Egypt have I called my son", and "For he shall be called a Nazarene".

IX
John, the apostle whom Jesus most loved, the son of Zebedee
and brother of James the apostle, who Herod, after the Lord's passion,
beheaded, is the last one of all who wrote a Gospel, at the request
of the bishops of Asia, against Cerinthus and other heretics and espe­
cially against the then growing dogma of the Ebionites, who asserted
that Christ did not exist before Mary. For this reason he was compelled
to announce his divine nativity.

XVI
And when by ship he had come back to Smyrna where Polycarp,
who heard John, was bishop, he wrote a letter to Ephesus, a second
time one to the Magnesians, a third one to the Trallians and a fourth
212 TESTIMONIES — TEXT

egrediens scripsit ad Philadelphinos et ad Smyrneos et proprie ad

Polycarpum, commendans illi Antiochensem ecclesiam, ni qua et de
euangelio, quod nuper a me translatum est, super persona Christi
ponit testimonium dicens: Ego uero et post resurrectionem in carne
eum uidi et credo, quia sit; et quando uenit ad Petrum et ad eos qui
cum Petro erant dixit eis: Ecce palpate me et uidete, quia non sum
daemonium incorporale. Et statim tetigerunt eum et crediderunt.

X X I I (p. 21)
Hegesippus, uicinus apostolicorum temporum et omnes a passione
Domini usque ad suam aetatem ecclesiasticorum actuum texens histo-
rias multaque ad utilitatem legentium pertinentia hinc inde congre-
gans, quinque libros conposuit sermone simplici, ut, quorum uitam
sectabatur, dicendi quoque exprimeret charactera. Adserit se uenisse
sub Aniceto Romam, qui decimus post Petrum episcopus fuit, et
perseuerasse usque ad Eleutherum, eiusdem urbis episcopum, qui
Aniceti quondam diaconus fuerat. Praeterea aduersumidola disputans,
quo primum errore creuissent, subtexit historiam, ex qua ostendit,
qua floruerit aetate. Ait enim: Tumulos mortuis templaque fecerunt,
sicut hodie uidemus, ex quibus est Antinous, seruus Hadriani Caesaris,
cuius et gymnicus agon exercetur Antinoius, ciuitatemque ex eius
condidit nomine et prophetas statuit in templo. Antinoum autem
in deliciis habuisse Hadrianus Caesar scribitur.

LIV (p. 33)

Aquilae scilicet, Pontici proselyti et Theodotionis Hebionei et
Symmachi eiusdem dogmatis, qui in euangelium quoque cata Mattheum
scripsit commentarios, de quo et suum dogma confirmare conatur.

CVII (p. 50)

Fotinus de Gallograecia, Marcelli discipulus et Sirmii episcopus
ordinatus, Hebionis heresim instaurare conatus est, et postea a Valenti-
niano principe pulsus ecclesia plura scripsit uolumina, in quibus
uel praecipua sunt contra gentes et ad Valentinianum libri.
 TESTIMONIES — TRANSLATION 213

one to the Romans and leaving from there he wrote to the Philadel-
phians and Smyrnaeans and separately to Polycarp recommending
the Antiochaean Church to him. In this he bore also witness to the
gospel which I have recently translated, in respect of the person of
Christ saying: "I indeed saw him in the flesh after the resurrection
and I believe that it was he, and when he came to Peter and those who
were with Peter, he said to them: "Behold, touch me and see me how
that I am not a demon without a body, and straightway they touched
him and believed".

XXII
Hegesippus who lived at a period not far from the time of the
apostles, weaving together a history of all ecclesiastical events from
the passion of the Lord, down to his own period and therefore gathering
from that time many things useful to his readers, composed five
volumes in simple style, trying also to express the character of speech
of those whose lives he treated. He says that he went to Rome in the
time of Anicetus, the tenth bishop after Peter and continued there
till the time of Eleutherus, bishop of the same city, who had formerly
been deacon under Anicetus. Moreover, arguing against idols, he wrote
a history, showing from what error they had first arisen and this work
indicates in what age he flourished. He says: "They built monuments
and temples to the dead as we see up to the present day, like one to
Antinous, servant to the emperor Hadrian, under whose name also
a game was celebrated, and he founded a city bearing his name, and
he established a temple with prophets. It is written that the emperor
Hadrian was found of Antinous".

LIV
(About Origen) ... namely of Aquila of Pontus, the proselyte, and
Theodotion the Ebionite and Symmachus an adherent of the same
dogma who also wrote commentaries on the gospel according to
Matthew from which he also tried to establish his dogma.

CVII
Photinus of Gallograecia, a pupil of Marcellus, and ordained bishop
of Sirmium, attempted to introduce the Ebionite heresy, and after­
wards having been expelled from the church by the emperor Valentin-
ianus wrote many volumes among which the most distinguished are
Against the Nations and To Valentinianus.
214 TESTIMONIES — TEXT

in ps. 135 tract., ed. Morin, in: Anal. Maredsolana t. I l l 2

ca. 392

p. 262
In hebraico euangelio secundum Matthaeum ita habet: Panem nos­
trum crastinum da nobis hodie, hoc est, panem quern daturus es nobis
in regno tuo, da nobis hodie.

in Matth., ed. Hurst and Adriaen, in: CC (Ser. Lat.) L X X V I I

398
praef. (p. 2-3)
1
Is cum esset in Asia et iam tunc hereticorum semina pullularent
Cerinti, Hebionis et ceterorum qui negant Christum in carne uenisse,
2
quos et ipse in epistula sua antichristos uocat et apostolus Paulus
frequenter percutit, coactus est ab omnibus paene tunc Asiae episcopis
et multarum ecclesiarum legationibus de diuinitate Saluatoris altius
scribere et ad ipsum ut ita dicam Dei uerbum non tarn audaci quam
felici temeritate prorumpere.

2,5 (p. 13)

3
"At illi dixerunt ei: In Bethleem Judae". Librariorum error est;
putamus enim ab euangelista primum editum sicut in ipso Hebraico
legimus: "Iudae", non Iudeae.

6,11 (p. 37)

In euangelio quod appellatur secundum Hebraeos pro supersubstan-
tiali pane maar repperi, quod dicitur crastinum, ut sit sensus: "Panem
4
nostrum crastinum", id est futurum, "da nobis hodie".

12,2 (p. 87)

"Pharisaei autem uidentes dixerunt ei: Ecce discipuli tui faciunt
5
quod non licet eis facere sabbatis". Nota quod primi apostoli Saluatoris
litteram sabbati destruunt aduersum Hebionitas, qui, cum ceteros
recipiant apostolos, Paulum quasi transgressorem legis repudiant.

1
Scil. John.
2
n John 8.
3
Matth, 2,5.
4
Matth. 6,11.
* Matth. 12,2.
 TESTIMONIES — TRANSLATION 215

in ps. 135 tract.

In the Hebrew Gospel, according to Matthew it is like this: Give us
to-day our bread for to-morrow, which means, the bread which you
will give us in your kingdom, give us do-tay.

in Matth.

praef.
When he was in Asia and already then the seeds of the heretics
were springing up, of Cerinthus, Ebion and the rest who deny Christ
came in the flesh, whom he also himself in his epistle calls Antichrists
and whom the apostle Paul frequently attacks, he was urged by almost
all the bishops of Asia then living and by deputations from many
churches to write more profoundly concerning the divinity of the
Saviour and to break through, if I may say so, to the very word of
God with a boldness even more successful than audacious.

2,5
"And they said to him: "In Bethlehem of Juda". Here there is
an error on the part of the copyists: for we believe that the evangelist
in his first edition wrote, as we read in the original Hebrew: "Juda"
and not "Judea".

6,11
In the gospel which is called according to the Hebrews, I found
MAAR in place of the bread which is necessary to support life, which
means for to-morrow, so that the sense will be: "Give us our bread
for to-morrow, that is, give us bread for the future to day".

12,2
"The Pharisees, however, who saw this, said to him: Look, your
disciples do something which they are not allowed to do on the
Sabbath". Notice that the first apostles of the Saviour destroyed
the letter of the Sabbath against the Hebionites who while accepting
the other apostles, reject Paul as a transgressor of the Law.
216 TESTIMONIES — TEXT

12,13 (p. 90)

"Tunc ait homini: Extende manum tuam. Et extendit, et restituta
1
est sanitati sicut altera". In euangelio quo utuntur Nazareni et
Hebionitae quod nuper in graecum de hebraeo sermone transtulimus
et quod uocatur a plerisque Mathei authenticum, homo iste qui aridam
habet manum caementarius scribitur, istiusmodi uocibus auxilium
precans: "Caementarius eram manibus uictum quaeritans, precor te
Iesu ut mihi restituas sanitatem ne turpiter mendicem cibos".

13,53-54 (p. 115)

"Et factum est cum consummasset Iesus parabolas istas, transiit
2
inde et ueniens in terram suam, docebat eos in synagoga eorum".
Post parabolas quas locutus est ad populum et quas soli apostoli
intellegunt, transiit in patriam suam ut ibi apertius doceat. "Unde
3
huic sapientia haec uirtutes" ? Mira stultitia Nazarenorum. Mirantur
unde habeat sapientiam sapientia et uirtutes uirtus, sed error in promp-
tu est quod fabri filium suspicabantur.

23,35 (p. 220)

In euangelio quo utuntur Nazareni pro filio Barachiae filium Ioiadae
scriptum reperimus.

27,9-10 (p. 264-265)

Hoc testimonium in Hieremia non inuenitur, in Zacharia uero qui
paene ultimus duodecim prophetarum est, quaedam similitudo fertur
et quamquam sensus non multum discrepet, tamen et ordo et uerba
diuersa sunt. Legi nuper in quodam hebraico uolumine quern Naza-
renae sectae mihi Hebraeus obtulit Hieremiae apocryphum in quo
haec ad uerbum scripta repperi. Sed tamen mihi uidetur magis de
Zacharia sumptum testimonium, euangelistarum et apostolorum more
uulgato qui uerborum ordine praetermisso sensus tantum de ueteri
testamento proferunt in exemplum.

1
Matth. 12,13.
» Matth. 13,53-64.
3
Matth. 13,54.
 TESTIMONIES — TRANSLATION 217

12,13
"Then he said to the man: Stretch out your hand. And he stretched
it and it was restored to the same health as the other". In the Gospel
which the Nazoraeans and the Ebionites use which we translated
recently from Hebrew to Greek and which is called the authentic
text of Matthew by a good many, it is written that the man with
the withered hand is a mason, praying for help with words of this kind:
"I was a mason earning my living with my hands, I pray you, Jesus,
to restore my health lest I must beg shamefully for my food.

13, 53-54
"And it came to pass that when Jesus had finished these parables
he departed from there and going into his own country, he taught in
their synagogues". After the parables which he spoke to the people
and which only the apostles understood, he went to his fatherland to
teach there openly. "Whence came that wisdom, those powers?"
Strange stupidity of the Nazoraeans! They wonder whence wisdom
possessed wisdom and power possessed powers but their obvious
error is that they looked only at the son of the carpenter.

23,35
In the gospel which the Nazoraeans use, we find that there is written
"son of Ioiada" in place of the "son of Barachia".

27,9-10
This proof-text is not found in Jeremiah, but in Zechariah, who
comes about at the end of the twelve prophets; something similar is
given and although the sense does not differ very much the order and
the words are different. Recently I read a certain Hebrew work,
which a Hebrew person of the Nazoraean sect offered me as the apo­
cryphal book of Jeremiah, in which I found these words literally.
Nevertheless it seems to me that the proof-text was probably taken
from Zechariah in the way which is common among the evangelists
and apostles, who neglecting the order of the words, prefer the sense
of the Old Testament when they give an example.
218 TESTIMONIES — TEXT

27,16 (p. 265)

1
"Habebat autem tunc uinctum insignem qui dicebatur Barabbas".
Iste in euangelio quod scribitur iuxta Hebraeos filius magistri eorum
interpretatur qui propter seditionem et homicidium fuerat condem-
natus.

27,51 (p. 275)

In euangelio cuius saepe facimus mentionem superliminare templi
infinitae magnitudinis fractum esse atque diuisum legimus.

in Amos, ed. Adriaen, in: CC (Ser. Lat.) L X X V I

406
1,11-12 (p. 227)
... usque hodie in synagogis suis sub nomine Nazarenorum blas-
2
phemant populum christianum ...

in Dan., ed. Glorie, in: CC (Ser. Lat.) L X X A

ca. 407

prol. (p. 774)

Illud quoque lectorem admoneo, Danielem non iuxta L X X inter-
pretes, sed iuxta Theodotionem ecclesias legere, qui utique post aduen-
tum Christi incredulus fuit, licet eum quidem dicant Ebionitam, qui
altero genere Iudaeus est.

in Esaiam, ed. Adriaen, in: CC (Ser. Lat.) L X X I I I , L X X I I I A

408/410

1,3 ( L X X I I I , p. 9)
Simul arat in boue et asino Ebion, dignus pro humilitate sensus,
paupertate nominis sui; qui sic recipit euangelium, ut iudaicarum
superstitionum, quae in umbra et imagine praecesserunt, caeremonias
non relinquat.

1,12 ( L X X I I I , p. 17)
3
"Quis enim quaesiuit haec de manibus uestris ? " . Audiant Ebionaei,
qui post passionem Christi abolitam legem putant esse seruandam.

1 Matth. 2 7 , 1 0 .
2
Scil. Jews.
« Is. 1,12.
 TESTIMONIES — TRANSLATION 219

27,16
"But he had at that time a notorious man in prison whose name
was Barabbas". The name of this man interpreted in the Gospel
according to the Hebrews as son of their master. He was condemned for
rebellion and homicide.

27,51
In the gospel which we have already often mentioned we read
that the upper-threshold of the temple, of an enormous size, was
broken and slit.

in Amos

1,11-12
... until to-day in their synagogues they blaspheme the christian
people under the name Nazoraeans.

in Dan.

prol.
I admonish the reader, not to read Daniel in the churches according
to the interpreters of the L X X , but according to Theodotion, who
certainly was an unbeliever after the coming of Christ although some
say that he was an Ebionite which is another kind of Jew.

in Esaiam

1,3
In the same way Ebion ploughs with an ox and a donkey. Ebion
earned the poverty of his name because of the lowness of his under­
standing. He received the gospel in such a way that he did not abandon
the ceremonies of the Jewish superstition which had come before,
being but shadow and image.

1,12
"For who asked for this from your hands ? " Let it be heard by the
Ebionites who believe that after the passion of Christ the Law which
220 TESTIMONIES — TEXT

Audiant Ebionitarum socii, qui Iudaeis tantum et de stirpe Israelitici

generis haec custodienda decernunt.

5,18-19 ( L X X I I I , p. 76)
Dicuntur autem haec ad principes Iudaeorum, qui supra arguti
sunt in auaritia atque luxuria, quod prouocati a Domino ad paeniten-
tiam, et postea ab apostolis eius, usque hodie perseuerant in blasphe-
miis et ter per singulos dies in omnibus synagogis sub nomine Nazare-
norum anathematizent uocabulum Christianum.

8,11-15 ( L X X I I I , p. 116)
Duas domus Nazaraei, qui ita Christum recipiunt, ut obseruationes
legis ueteris non omittant, duas familias interpretantur, Sammai
et Hellel, ex quibus orti sunt scribae et pharisaei, quorum suscepit
scholam Akibas, quern magistrum Aquilae proselyti autumat et post
eum Meir, cui successit Ioannan filius Zachai, et post eum Eliezer,
et per ordinem Telphon, er rursus Ioseph Galilaeus, et usque ad capti-
uitatem Hierusalem Iosue. Sammai igitur et Hellel non multo prius-
quam Dominus nasceretur, orti sunt in Iudaea, quorum prior dissipator
interpretatur, sequens profanus; eo quod per traditiones et Sevrepoj-
G€LS suas legis praecepta dissipauerit atque maculauerit. Et has esse

duas domus, quae Saluatorem non receperint, qui factus sit eis in
ruinam et scandalum.

8,19-22 (LXXIII), p. 121)

Ceterum Nazaraei locum istum ita disserunt: Cum dixerint ad uos
scribae et pharisaei, ut eos audiatis, qui omnia uentris causa faciunt;
et in morem magorum stridunt in incantationibus suis, ut uos decipiant,
hoc eis respondere debetis. Non mirum si uos uestras traditiones sequa-
mini, cum unaquaeque gens sua consulat idola. Ergo et nos a uobis
mortuis de uiuentibus consulere non debemus, magis nobis Deus legem
dedit, et testimonia scripturarum, quae si sequi nolueritis, non habe-
bitis lucem, sed semper caligo uos opprimet, quae transibit per terram
uestram atque doctrinam, ut cum decepti a uobis se in errore perspexe-
rint, et sustinere famem ueritatis, time contristentur, siue irascantur;
et maledicant uobis, quos quasi deos suos et reges putabant. Et frustra
 TESTIMONIES — TRANSLATION 221

has been abolished has to be kept. Let it be heard by the friends of

of the Ebionites who decreed that this has to be kept by Jews only
and those of the race of Israel.

5,18-19
This is said to the leaders of the Jews who have been clearly shown
above in their avarice and luxury because after having been invited
by the Lord to do penitence and later by his apostles up to the present
day they persevere in blasphemy and three times a day in all the syna­
gogues they anathemize the Christian name under the name of Nazo­
raeans.

8,11-15
The Nazoraeans who accept Christ in such a way that they do not
cease to observe the old Law, explain the two houses as the two families,
viz. of Shammai and Hillel, from whom originated the Scribes and the
Pharisees. Akiba who took over their school is called the master of
Aquila the proselyte and after him came Meir who has been succeeded
by Joannes the son of Zakkai and after him Eliezer and further Telphon,
and next Ioseph Galilaeus and Josua up to the capture of Jerusalem.
Shammai then and Hillel were born not long before the Lord, they
originated in Judea. The name of the first means scatterer and of the
second unholy, because he scattered and defiled the precepts of the
Law by his traditions and oevrepojoeis. And these are the two houses
who did not accept the Saviour who has become to them destruction
and shame.

8,19-22
For the rest the Nazoraeans explain this passage in this way: When
the Scribes and the Pharisees tell you to listen to them, men who do
everything for love of the belly and who hiss during their incantations
in the way of the magicians in order to deceive you, you must answer
them like this. It is not strange if you follow your traditions since
every tribe consults his own idols. We must not, therefore, consult your
dead about the living ones. On the contrary God has given us the Law
and the testimonies of the scriptures. If you are not be willing to follow
them you shall not have light, and darkness will always oppress you.
It will cover your earth and your doctrine so that, when they see that
they have been deceived by you in error and they feel a longing for the
222 TESTIMONIES — TEXT

ad caelum terramque respiciant, cum semper in tenebris sint, et non

possint de vestris auolare insidiis.

9,1 ( L X X I I I , p. 123-124)
Nazaraei, quorum opinionem supra posui, hunc locum ita explanare
conantur: Adueniente Christo et praedicatione illius coruscante, prima
terra Zabulon et terra Nephthali scribarum et pharisaeorum est erroribus
liberata, et grauissimum traditionum Iudaicarum iugum excussit
de ceruicibus suis. Postea autem per euangelium apostoli Pauli, qui
nouissimus apostolorum omnium fuit, ingrauata est, id est multiplicata
praedicatio; et in terminos gentium et uiam uniuersi maris Christi
euangelium splenduit. Denique omnis orbis, qui ante ambulabat uel
sedebat in tenebris et idololatriae ac mortis uinculis tenebatur, clarum
euangelii lumen aspexit.

11,1-3 ( L X X I I I , p. 147-148)
Porro Nazaraei, quos L X X sanctificatos, Symmachus seperatos
transtulerunt, per zain semper scribuntur elementum. Super hunc
igitur florem, qui de trunco et de racide Iesse per Mariam uirginem
repente consurget, requiescet spiritus Domini, quia in ipso complacuit
omnem plenitudinem diuinitatis habitare corporaliter; nequaquam
per partes, u t in ceteris Sanctis, sed i u x t a euangelium quod Hebraeo
sermone conscriptum legunt Nazaraei: "Descendet super eum omnis
fons spiritus sancti".

29,17-21 ( L X X I I I , p. 379-380)
Quae nos super diabolo et angelis eius intelleximus, Nazaraei contra
scribas et pharisaeos dicta arbitrantur, quod defecerint SevrepcoTal,
qui prius illudebant populo traditionibus pessimis; et ad decipiendos
simplices die noctuque uigilabant, qui peccare faciebant homines in
Verbo Dei, ut Christum Dei Filium negarent.

31,6-9 ( L X X I I I , p. 404)
Nazaraei locum istum sic intellegunt: 0 filii Israel, qui consilio
pessimo Dei filium denegastis, reuertimini ad eum et ad apostolos
 TESTIMONIES — TRANSLATION 223

truth, they will then be said or angry. And let them who believe them­
selves be to like their own gods and kings curse you. And let them look
at the heaven and the earth in vain since they are always in darkness
and they can not flee away from your ambushes.

9,1
The Nazoraeans whose opinion I have set forth above, try to explain
this passage in the following way: When Christ came and his preaching
shone out, the land of Zebulon and the land of Naphtali first of all
were freed from the errors of the Scribes and the Pharisees and he shook
off their shoulders the very heavy yoke of the Jewish traditions.
Later, however, the preaching became more dominant, that means
the preaching was multiplied, through the Gospel of the apostle Paul
who was the last of all the apostles. And the Gospel of Christ shone
to the most distant tribes and the way of the whole sea. Finally the
whole world which earlier walked or sat in darkness and was imprisoned
in the bonds of idolatry and death, has seen the clear light of the gospel.

11,1-3
Next the Nazoraeans, a name which the L X X translates by "sancti­
fied" and Symmachus by "separated" is always written with the
letter zain. Therefore on this flower which rose suddenly from the
trunk and root of Iesse through Mary the virgin, the Spirit of God
rested, because in him the whole fulness of the godhead took pleasure
to dwell corporally; not as in the other holy ones moderately but
according to the Gospel read by the Nazoraeans which was written
in the Hebrew language: "The whole fountain of the Holy Spirit came
upon him".

29,17-21
What we understood to have been written about the devil and his
angels, the Nazoraeans believe to have been said against the Scribes
and the Pharisees, because the SevrepcoTal passed away, who earlier
deceived the people with very vicious traditions. And they watch
night and day to deceive the simple ones who made men sin against the
Word of God in order that they should deny that Christ was the Son
of God.

31,6-9
The Nazoraeans understand this passage in this way: 0 sons of
Israel who deny the Son of God with a most vicious opinion, turn to
224 TESTIMONIES — TEXT

eius. Si enim hoc feceritis, omnia abicietis idola quae uobis prius
fuerant in peccatum, et cadet uobis diabolus, non uestris uiribus,
sed misericordia Dei. Et iuuenes eius qui quondam pro illo pugnauerant,
erunt Ecclesiae uectigales, omnisque fortitudo et petra illius pertransi-
bit; philosophi quoque et omne dogma peruersum ad crucis signum
terga conuertent. Domini quippe sententia est, ut hoc fiat, cuius ignis
siue lumen est in Sion et clibanus in Hierusalem.

40,9-11 ( L X X I I I , p. 459)
Sed et in euangelio quod iuxta Hebraeos scriptum Nazaraei lectitant,
Dominus loquitur: "Modo me tulit mater mea, Spiritus Sanctus".
Nemo autem in hac parte scandalizari debet, quoddicaturapud Hebrae­
os spiritus genere feminino, cum nostra lingua appelletur genere
masculino, et Graeco sermone neutro.

49,7 (LXXIIIA, p. 538)

Pro eo quod nos diximus: "ad contemptibilem animam, ad abomi-
natam gentem, ad seruum dominorum", Theodotio transtulit: "ei
qui despicit animam, qui abominationi est genti, qui seruus est prin-
cipum"; quod manifeste Christi personae conuenit. Ipse enim bonus
pastor posuit animam suam pro ouibus suis, et contempsit earn, qui
abominationi est genti Iudaeorum, cui ter per singulos dies sub nomine
Nazarenorum maledicunt in synagogis suis. Qui seruus fuit principum,
et tarn humilis ut staret ante Annam et Caipham; et crucifigendus
Pilato et Herodi mitteretur. Cui interpretationi Aquila consensit, et
ex parte Septuaginta, licet in eo mutauerint sensum et extenuauerint,
quod pro gente, gentes; et pro seruo, seruos interpretati sunt. Alii
uero hoc dici arbitrantur ad gentem Iudaeorum, quae contempsit ani­
mam suam, et abominationi est universo mundo; ...

52,4-6 (LXXIIIA, p. 578)

Et sciendum quod, "in gentibus", non habeatur in Hebraeo, sed
absolute: "nomen meum iugiter blasphematur", ut subaudiatur: in
synagogis uestris, qui diebus ac noctibus blasphemant Saluatorem,
et sub nomine, ut saepe dixi, Nazarenorum, ter in die in Christianos
congerunt maledicta.
 TESTIMONIES — TRANSLATION 225

him and his apostles. For if you will do this, you will reject all idols
which to you were a cause of sin in the past and the devil will fall before
you, not because of your powers, but because of the compassion of God.
And his young men who a certain time earlier fought for him, will be
the tributaries of the Church and any of its power and stone will pass.
Also the philosophers and every perverse dogma will turn their backs
to the sign of the cross. Because this is the meaning of the Lord that
his will take place, whose fire or light is in Sion and his oven in Jerusa­
lem.

40,9-11
But in that Gospel written according to the Hebrews which is read
by the Nazoraeans, the Lord says: " A moment ago my mother, the
Holy Spirit, took me up". Nobody, however, must be scandalized
because of this, because the Spirit is used in the feminine gender with
the Hebrews while our language takes it in the masculine gender and
the Greek in the neuter.

49,7
Instead of what we said: "to a contemptible soul, to an abominable
tribe, to a slave of masters", Theodotion translated: "To him who
despised his soul, who belongs to an abominable tribe, who is slave
of the mighty", which obviously agrees with the person of Christ.
For as a good shepherd he lay down his soul for his sheep and despised
it, and became an abomination to the tribe of the Jews, for they curse
him in their synagogues three times every day under the name of
Nazoraeans. He became the slave of the mighty and so humble that
he stood before Annas and Caiphas and was sent away to be crucified
by Pilate and Herod. With this interpretation Aquila agrees and part­
ially the Septuagint albeit that they changed the sense and weakened
it in this way that instead of tribe the word tribes and instead of
slave the word slaves was translated. However, others are of the opinion
that this was said to the tribe of the Jews who despised their souls
and became an abomination to the whole world ...

52,4-6
And one must know that "among the Gentiles" is not in the Hebrew,
but in short "my name is blasphemed continuously"; in order that
they may be heard also: in your synagogues they utter curses against
the Christians three times a day, as I have said, under the name of
Nazoraeans, who night and day blaspheme the Saviour.
226 TESTIMONIES — TEXT

prol. 65 (LXXIIIA, p. 741)

Cum enim apostoli eum putarent spiritum, uel iuxta euangelium,
quod Hebraeorum lectitant Nazaraei, incorporale daemonium, dixit
eis: ... (Luke X X I V 38f) ...

66,20 (LXXIIIA, p. 792-793)

Iudaei et Iudaici erroris heredes Ebionitae, qui pro humilitate
sensus nomen pauperum susceperunt, omnesque mille annorum delicias
praestolantes, equos et quadrigas, et rhedas et lecticas, siue basternas,
et dormitoria, mulosque et mulas, et carrucas, et diuersi generis uehi-
cula sic intellegunt, ut scripta sunt.

in Hiez., ed. Glorie, in: CC (Ser. Lat.) L X X V

410/415

16,13 (p. 178)

... in euangelio quoque quod Hebraeorum lectitant Nazaraei, Salua-
tor inducitur loquens: "Modo me arripuit mater mea, Spiritus sanctus"...

16,16 (p. 182)

... tales sunt Nazaraei qui ueteris legis obseruantiam, euangelicae
gratiae aptare conantur, et omnes haeretici qui testimonium in suo
loco alteri sensui congruens, alteri nituntur assuere ...

18,5-9 (p. 237)

... et in euangelio quod iuxta Hebraeos Nazaraei legere consuerunt,
inter maxima ponitur crimina: qui fratris sui spiritum contristauerit.

44,6-8 (p. 649)

Vrgent nos in hoc loco Iudaei et Ebionitae — qui circumcisionem
carnis accipiunt —, quomodo possumus praesentem locum exponere:
"Incircumcisos corde et incircumcisos carne" quo uidelicet post spiri-
talem intellegentiam etiam carnis circumcisionem suscipere debeamus;...

adv. Pelag., ed. MPL 23

415
III 2 (c. 597B-598A)
"Ex Evangelio juxta Hebraeos". — In Evangelio "juxta Hebraeos",
quod Chaldaico quidem Syroque sermone, sed Hebraicis litteris script-
 TESTIMONIES — TRANSLATION 227

prol. 65
For since the apostles believed him to be a spirit according to the
Gospel which is of the Hebrews and is read by the Nazoraeans, a
demon without a body, he said to them ...

66,20
The Jews and the heirs of Jewish error, the Ebionites, who gave
themselves the name of "poor ones" because of the lowness of their
understanding, all of them expecting voluptuousness during a thousand
years, horses and four in hands, coaches and palanquins or sedan chairs
and bedrooms, mules, male and female, cars and vehicles of different
kinds, understand it in the way it has been written.

in Hiez.

16,13
Also in the Gospel which is of the Hebrews and is read by the
Nazoraeans, the Saviour is introduced saying: " A moment ago my
mother, the Holy Spirit, took me up

16,16
... such are the Nazoraeans who try to connect the observance
of the Law with evangelical grace and all heretics who exert them­
selves to connect a testimony that in its context agrees with one sense
with another sense ...

18,5-9
... and in the Gospel which is according to the Hebrews which the
Nazoraeans are accustomed to read, among the worst crimes is set:
he who has distressed the spirit of his brother.

44,6-8
In this passage the Jews and the Ebionites — who accept the circum­
cision of the flesh — urge us to explain the present passage, as we can
do: "those who are not circumcised of heart and those who are not
circumcised of the flesh", so that we obviously must accept after a
spiritual understanding also the circumcision of the flesh.

adv. Pelag.
Ill 2
From the Gospel according to the Hebrews. In the Gospel according
to the Hebrews which was written in the Chaldaic and Syriac language
228 TESTIMONIES — TEXT

turn est, quo utuntur usque hodie Nazareni, "secundum Apostolos " ,
sive, ut plerique autumant, "juxta Mattheum", quod et in Caesariensi
habetur bibliotheca, narrat historia: "Ecce mater Domini et fratres
ejus dicebant ei: Joannes Baptisma baptizat in remissionem pecca-
torum: eamus et baptizemur ab eo. Dixit autem eis: Quid peccavi,
ut vadam et baptizer ab eo ? Nisi forte hoc ipsum quod dixi, ignorantia
est".
Et in eodem volumine: "Si peccaverit, inquit, frater tuus in verbo, et
satis tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus
ejus: Septies in die ? Respondit Dominus, et dixit ei: Etiam ego dico
tibi, usque septuagies septies. Etenim in prophetis quoque postquam
uncti sunt Spiritu sancto, inventus est sermo peccati".

in Hier. ed. Reiter, in: CC (Ser Lat.) L X X I V

ca. 419

3,14-16 (p. 36)

Nequaquam in area domini, quae custos fuit legis Mosaicae,habebunt
fiduciam, sed ipsi erunt templum dei nec iuxta errantes Nazareos
abolitis sacrifices inseruient, sed spiritalem cultum sectabuntur.

CONSTITUTIONES APOSTOLORUM

ed. Funk
ca. 380

VI 6 6 (p. 315)
Kal ol €</>' fjfjicov vvv <f>avevres * EfiicovaZoi, TOV vlov rod deov ipiXdv
avOpconov etvai fiovXdpievoi, e f fjSovrjs dvSpds Kal avpnrXoKrjs Icoarj<f>
y

Kal Mapias avrov yewcovres'

VI 8 1 (p. 317-318)
'HviKa Se e^Xdopuev ev rots eOveoiv K7]pvooetv els rov Koopiov rov
Xoyov rrjs £a)rjs, rore evqpyrjoev 6 Sidfiohos els rov Xadv, drroorelXai
orrlooi fjpLtov ifjevSairooroXovs els fSeflrjXcoow rod Xoyov • Kal rrpo-
efidXovro KXedfilov riva Kal irape^ev^av rep Zipicovr oSroi Se piadrjrev-
ovoiv Aoaidecp rivl, ov Kal rrapevSoKipafioavres eijcboavro rrjs dpxfjs'
etra Kal erepoi erepcov KARRJP^av eKrorrcov Soypidrcov, KypwOos Kal
MdpKos Kal MevavSpos Kal BaoiXelSrjs Kal EaropvlXos.
 TESTIMONIES — TRANSLATION 229

but with Hebrew letters, and is used up to the present day by the
Nazoraeans, I mean that according to the Apostles, or, as many main­
tain, according to Matthew, which Gospel is also available in the Lib­
rary of Caesarea, the story runs: "see, the mother of the Lord and his
brothers said to him: "John the Baptist baptizes for the remission
of sins, let us go to be baptized by him". He said to them, however:
"What did I sin that I should go and be baptized by him? Unless
perhaps that which I said, is ignorance". And in the same volume:
"If your brother", he said, "sinned to you with a word and makes
amends, accept him seven times a day". Simon his disciple said to him:
"Seven times a day ?" The Lord answered and said to him: "And I say
to you until seventy times seven. For even among the prophets
after they were anointed with the Holy Spirit, there were words of
sm .

in Hier.

3,14-16
They shall not have confidence in the ark of the Lord which was the
guardian of the Mosaic Law, for they themselves will be a temple of
God and not according to the erring Nazoraeans serving the sacrifices
which have been abolished, but aiming at a spiritual worship.

CONSTITUTIONES APOSTOLORUM

VI 6 6
And the Ebionites who appear to us now assert that the Son of God
is mere a man; they generate him out of human lust and intercourse of
Joseph and Mary.

VI81
At the time when we went out among the Gentiles to preach to the
world the word of life, the devil worked upon the people by sending
false apostles behind us to profane the word. And they sent a certain
Cleobus and united themselves with Simon and they taught a certain
Dositheus whom they also surpassed in fame and casted out of the
first place. Next also others started with other strange dogmas, Cerin­
thus, Marcus, Menander, Basilides and Satornilus.
230 TESTIMONIES — TEXT

PACIANUS BARCELONENSIS

epist.y ed. Ferndndez, in: CCB

t ca. 385

LI 2-3 (p. 48)

Nam ut Iudaeorum haereticos praetermittam, Dosytheum Samari-
tanum, Sadducaeos, et Pharisaeos, quanti apostolorum temporibus
emerserint, dinuminare perlongum est: Simon Magus, et Menander,
et Nicolaus, et ceteri quos fama recondit obscura. Quid posterioribus
temporibus Ebion, et Apelles, et Marcion, et Valentinus et Cerdon,
nec longe post eos Cataphryges, et Nouatiani, ut examina nouella
praeteream ?

FILASTER

div. her. liber, ed. Marx, in: CSEL 38

383/391
X X X V I (p. 19-20)
Cerinthus successit huius (scil. Carpocras) errori et similitudini uani-
tatis, docens de generatione itidem saluatoris deque creatura angelo-
rum, in nullo discordans ab eo, nisi quia ex parte solum legi consentit,
quod a deo data sit, et ipsum deum Iudaeorum esse aestimat qui legem
dedit filiis Israhel. Docet autem circumcidi et sabbatizari, et Christum
nondum surrexisse a mortuis, sed resurrecturum adnuntiat. Apostolum
Paulum beatum non accipit, Iudam traditorem honorat, et euangelium
secundum Matheum solum accipit, tria euangelia spernit, Actus
Apostolorum abicit, beatos martyres blasphemat. His sub apostolis
beatis quaestionem seditionis commouit, dicens debere circumcidi
homines, cuius causa contra ilium et heresim eius decreuerunt in suis
Actibus beati apostoli sententiam: non debere iam homines Iudaismo,
id est circumcisionis aliisque talibus superstitionis uanae parere carnali-
bus, qui de gentibus uenientes credebant in Christum dominum nostrum
saluatorem.

X X X V I I (p. 20)
Hebion discipulus eius Cerinthi, in multis ei similiter errans saluato­
rem nostrum hominem de Ioseph natum carnaliter aestimabat, nihilque
 TESTIMONIES — TRANSLATION 231

PACIANUS BARCELONENSIS

epist.

II
For — not to mention the Jewish heretics: Dosytheus the Samaritan,
the Sadducees and the Pharisees — it takes too long to list all the
heretics who emerged in the apostolic times: Simon Magus, Menander,
Nicolaus and the others hidden by an obscure fame. And only referring
to the fresh hordes, what shall I say about those of later times: Ebion,
Apelles, Marcion, Valentinus and Cerdon, with those who lived not
long after these the Cataphrygians and Novatianians ?

FILASTER

div. her. liber

XXXVI
Cerinthus repeated his error and the same futility, teaching in the
same way about the birth of the Saviour and about the creation by
angels. He does not differ from him in anything, apart from the fact
that he only partially agrees with the Law having been given by God.
He supposes that it was the God of the Jews himself who gave the
Law to the children of Israel. He teaches, however, that one has to
be circumcised and that the Sabbath has to be kept and he preaches
that Christ has not yet risen from the dead but will rise. He does not
accept the blessed apostle Paul, he honours Judas the traitor and he
accepts the Gospel according to Matthew only; he repudiates three
gospels, rejects the Acts of the Apostles and blasphemes the blessed
martyrs. He started as seditious dispute among the blessed apostles,
saying that men have to be circumcised. For this reason the blessed
apostles issued a decree in their Acts against him and his heresy saying
that people who come from the Gentiles and believe in Christ our Lord
the Saviour are not obliged to obey Judaism, which means circumcision
and similar carnal matters of vain superstition.

XXXVII
Hebion, pupil of this Cerinthus, erring in many respects similarly
supposed that our Saviour was a man born in a carnal way of Joseph
232 TESTIMONIES — TEXT

diuinitatis in eo fuisse docebat, sed sicut omnes prophetas, sic et eum

gratiam dei habuisse adserebat, non tamen deum maiestatis et dei
patris filium cum patre sempiternum esse credebat, cum diuinae
scripturae deum sempiternum cum patre uero ac sempiterno ubique
testantur ac praedicant.

L X (p. 31-32)
Alii post hos sunt heretici qui euangelium cata Iohannem et Apoca-
lypsin ipsius non accipiunt, et cum non intellegunt uirtutem scripturae
nec desiderant discere, in heresi permanent pereuntes, ut etiam Cerinthi
illius heretici esse audeant dicere et Apocalypsin ipsius itidem non
beati Iohannis euangelistae et apostoli, sed Cerinthi heretici, qui tunc
ab apostolis beatis hereticus manifestus abiectus est ab ecclesia.

L X I I I (p. 33)
Symmachiani alii discipuli istius (scil. Patricius) eadem sentientes
in omnibus, non sperantes iudicium, uitiis saecularibus et carnalibus
concupiscentiis praedicant seruiendum.

MARIUS VICTORINUS

in ep. ad Gal., ed. MPL 8

2nd half 4th cent.

1,15 (c. 1155B)

"Alium autem apostolorum neminem vidi, nisi Jacobum fratrem
1
Domini". Magna doctrina etiam hoc adjunxit magnoque ingenio:
primo quod ita dixit, apostolorum neminem ahum vidi: nam Jacobum
apostolum Symmachiani faciunt quasi duodecimum: et hunc sequuntur
qui ad dominum nostrum Jesum Christum adjungunt judaismi obser-
vantiam: quanquam etiam Jesum Christum fatentur: dicunt enim
eum ipsum Adam esse, et esse animam generalem, et aha hujusmodi
blasphema.

4,12 (c. 1162D-1163A)

Jacobus enim frater Domini, qui auctor est ad Symmachianos,
primus apud Hierosolymam sibi hoc adsumendum putavit, uti et
1
Gal. 1,19.
 TESTIMONIES — TRANSLATION 233

and he taught that nothing divine was in Him, but he maintained that
like all prophets also he has had the grace of God. But he did not believe
that he was the God of majesty and the Son of God the Father and
that he was with God eternally, while the holy scriptures testify and
preach everywhere that he was eternal God with the true and eternal
Father.

LX
Other heretics after these were those who do not accept the Gospel
according to John and his Apocalypse. And because they do not under­
stand the power of the scriptures and do not wish to be taught they
persist in their heresy and go under, so that they even dare to say that
these writings are by Cerinthus, that heretic and that the Apocalypse
is not by the blessed John the evangelist and apostle himself but by
Cerinthus the heretic who in the past was rejected from the Church
by the blessed apostles as being an obvious heretic.

LXII
The Symmachians are other pupils of his and they hold in every
respect the same opinion since they do not expect a judgment and they
preach that one has to enjoy wordly dissipations and carnal lusts.

MARIUS VICTORINUS

in ep. ad Gal.

1,15
"For of the apostles I saw nobody else but James the brother of
the Lord". This he connected with a great doctrine and a great in­
genuity. In the first place because he said it in this way: I have seen
nobody else of the apostles, for the Symmachians make James an
apostle like the twelve and those who connect a Jewish observance
with our Lord Jesus Christ follow him although they also confess
Jesus Christ. For they say that he is Adam and a general soul and
other blasphemies of a similar kind.

4,12
For James, the brother of the Lord, who became the occasion of the
origin of the Symmachians, was the first in Jerusalem who believed
234 TESTIMONIES — TEXT

Christum praedicaret, et viveret ut Judaei, omnia faciens quae Judaeo-

rum lex praecipit, id est quae sibi Judaei observanda intellexerunt.

PSEUDO-IGNATIUS

epist. ad Philad. (long recension), ed. Lightfoot, in: Apost. Fath. I I I I

4th cent.

VI (p. 796)
edv ris Xeyrj piev eva Oeov, dpoXoyei Se Kal Xpiorov 'Irjoovv, ifjiXdv
Se avOpcorrov elvai vopit^rj rov Kvpiov, ovx} Oeov povoyevrj Kal ao<f>iav
Kal Xoyov deov, dXX* eK iffvxfjs Kal ocbpiaros avrov etvai vopii^rj, d
roiovros o<f>is ear iv drrdrrjv Kal 7rXdvrjv Krjpvrrcov erf dircoXeiq dvOpcbircov
Kal ear iv d roiovros rrevrjs rrjv Siavoiav, cbs eiriKXrjv 'Efiicov.

MONARCHIAN PROLOGUES

ed. Corssen, in: Texte u. Unters. 15.1

4th/5th cent.

p. 80
Interfecto autem Domitiano cum resolutus exilio Ephesum redisset
et iam tunc haereticorum semina pullulassent, Cerinthi, Ebionis et
ceterorum qui negant Christum ante Mariam fuisse, compulsus est
ab omnibus paene tunc Asiae episcopis et multarum ecclesiarum lega-
tionibus de divinitate Christi altius scribere.

PSEUDO-HIERONYMUS

indie, de haer., ed. Oehler, in: Corp. Haer. I

ca. 400

X (p. 290-291)
Carpocrates, Cerinthus et Ebion, hi tres sibi successerunt, dicentes
omnia secundum legem, circumcidi, observare sabbatum et dies festos
Iudaicos; Christus enim haec cum omnia observavit, sufficere dicentes
ita esse ut doctorem, ut magistrum. Christum autem negant per
spiritum sanctum a Maria virgine natum, sed a Ioseph conceptum ut
hominem nuptiali coitu; habuisse autem illud spiritum prophetalem,
et venturum ac iudicaturum vivos et mortuos.
 TESTIMONIES — TRANSLATION 235

that he had to accept this, so that he both preached Christ and lived
like the Jews, doing everything which the Law of the Jews prescribes,
which means what the Jews understood that they had to observe.

PSEUDO IGNATIUS

epist. ad Philad.

VI
... if somebody says that there is one God and also confesses Christ
Jesus, but believes that the Lord was a mere man and not the only-
begotten God, Wisdom and the Word of God, but believes that he is
both soul and body, such a person is a serpent preaching deceit and
error with a view to the perdition of the people. And such a person is
poor of understanding, as Ebion is called.

MONARCHIAN PROLOGUES

When, however, after the death of Domition, he was set free and
returned from his exile to Ephesus and the seeds of the heretics had
already budded forth at that time, of Cerinthus, Ebion, and others
who deny that Christ existed before Mary, he was urged by almost
all the bishops at that time in Asia and embassies from many churches
to write about the divinity of Christ in a more profound way.

PSEUDO HIERONYMUS

indie, de haer.

Carpocrates, Cerinthus and Ebion succeeded each other, saying that

one has to live totally according to the law, that one has to be circum­
cised and that one has to observe the Sabbath and the Jewish festival
days. For since Christ observed all this they say that it is sufficient to
be like the doctor or the master. They deny that Christ was born
through the Holy Spirit of Mary the virgin but say that he was con­
ceived by Joseph as man in matrimonial intercourse. He, however,
they said, had a prophetic spirit and that he was to return and judge
the quick and the dead.
236 TESTIMONIES — TEXT

X X X V I (p. 297)
Photinus ex Gallograecia, Marcelli discipulus, Sirmii episcopus fuit.
Hie Ebionis haeresim restaurare conatus est, quae dicit Christum a
Maria per Ioseph nuptiali coitu fuisse conceptum.

AUGUSTINE

de baptismo, ed. Petschenig, in: CSEL 51

ca. 400

VII 1 1 (p. 342)

... sicut illi, qui se christianos Nazarenos uocant et more Iudaico
carnalia praeputia circumcidunt, nati haeretici ex illo errore, in quern
Petrus deuians a Paulo reuocatus est, in hoc adhuc usque persistunt.

contra Faustum, ed. Zycha, in: CSEL 25

ca. 400

X I X 4 (p. 500)
Et tamen hoc si mihi Nazaraeorum obiceret quisquam, quos alii
Symmachianos appellant, quod enim Iesus dixerit non se uenisse
soluere legem, aliquantisper haesissem incertus, quid ei responderem.
nec inmerito; ueniebat enim corpore atque animo simul lege obsitus
ac prophetis, nam huiusmodi, quos aio, et circumcisionem portant
et obseruant sabbatum et porcina ac reliquis abstinent huiusmodi,
quae praecepit lex, sub christiani quamuis nominis professione decepti
etiam ipsi, ut intellegi datur, hoc ipso capitulo, duo et tu, quia Christus
non ad soluendam legem se uenisse dixerit, sed ad inplendam
an et tu iam de truncatorum inguinum obscaeno illo signaluco gloriarisj
tamquam Iudaeus aut Nazaraeus? an supercilium de obseruatione
erigis sabbatorum ? an de porcinae abstinentia tibi conscius gaudes ?

X I X 17 (p. 516)
hoc igitur temperamentum moderamentumque spiritus sancti per
apostolos operantis cum displicuisset quibusdam ex circumcisione
credentibus, qui haec non intellegebant, in ea peruersitate manserunt,
ut et gentes cogerent iudaizare. hi sunt, quos Faustus Symmachianorum
uel Nazaraeorum nomine commorauit, qui usque ad nostra tempora
iam quidem in exigua, sed adhuc tamen uel in ipsa paucitate perdurant.
 TESTIMONIES — TRANSLATION 237

XXXVI
Photinus was from Gallograecia, a pupil of Marcellus, bishop of
Sirmium. He tried to renew the heresy of Ebion which said that Christ
was conceived through Joseph by Mary in matrimonial intercourse.

AUGUSTINE

de baptismo

VIII 1
... just as they persist to the present day who call themselves Nazor-
rene christians and circumcise the carnal foreskins in a Jewish way,
are born heretics in that error into which Peter drifted and from which
he was been called back by Paul.

contra Faustum

XIX 4
If one of the Nazoraeans whom others call Symmachians was arguing
with me from these words of Jesus that he came not to destroy the
Law, being uncertain, I should have some difficulty for a while as
to what to answer him, and not without reason, for at his coming
Jesus was both in body and mind subject to the influence of the Law
and the Prophets. Those people moreover, whom I allude to, are circum­
cised and keep the Sabbath and abstain from swine's meat and other
similar things which the Law prescribes, although they profess to be
Christians. But they are obviouly misled, as well as you, as appears
from this very verse in which Christ says that he came not to destroy
the Law but to fulfill it... Do you too, like a Jew or a Nazoraean, glory
in the obscene distinction of being castrated ? Do you pride yourself
in the observance of the Sabbath ? Can you congratulate yourself on
being conscientious regarding the abstinence of swine's meat ?

XIX 7
Some believers in circumcision who did not understand this verse
were displeased with this tolerant and moderate arrangement which
the Holy Spirit effected through the apostles and stubbornly insisted
on the Gentiles becoming Jews. These are the people of whom Faustus
speaks under the name Symmachians or Nazoraeans.
They exist until the present day or, at least, until recently, anyway
as alway with the same small number.
238 TESTIMONIES — TEXT

contra Cresconium, ed. Petschenig, in: CSEL 52

ca. 406

I 31,36 (p. 355-356)

et nunc sunt quidam haeretici qui se Nazarenos uocant, a nonnullis
autem Symmachiani appellantur et circumcisionem habent Iudaeorum
et baptismum christianorum; ...

epist, ed. Hilberg, in: CSEL 55

after 404

CXVI 16 (Augustinus ad Hieronymum), (p. 407)

An uis, ut etiam ego dicam hanc esse summam quaestionis, immo
sententiae tuae, ut post euangelium Christi bene faciant credentes
Iudaei, si sacrificia offerant, quae obtulit Paulius, si filios circumcidant,
si sabbatum obseruent, ut Paulus in Timotheo et omnes obseruauere
Iudaei, dum modo haec simulate ac fallaciter agant ? hoc si ita est,
non iam in heresin Hebionis uel eorum, quos uulgo Nazaraeos nun-
cupant, uel quamlibet aliam ueterem, sed in nescio quam nouam
delabimur, quae sit eo perniciosior, quo non errore, sed proposito
est ac uoluntate fallaci.

de haer., ed. Miiller, Patristic Studies X C

ca. 428

8 (p. 68)
Cerinthiani a Cerintho iidemque Merinthiani a Merintho, mundum
ab angelis factum esse dicentes, et came circumcidi oportere, atque
alia huiusmodi Legis praecepta servari; Iesum hominem tantummodo
fuisse, nec resurrexisse, sed resurrecturum asseverantes. Mille quoque
annos post resurrectionem in terreno regno Christi, secundum carnales
ventris et libidinis voluptates, futuros fabulantur, unde etiam Chiliastae
sunt appellati.

9 (p. 68)
Nazaraei, cum Dei Filium confiteantur esse Christum, omnia tamen
Veteris Legis observant, quae Christiani per apostolicam traditionem
non observare carnaliter, sed spiritaliter intelligere didicerunt.

10 (p. 68)
Ebionaei Christum etiam ipsi tantummodo hominem dicunt. Man-
 TESTIMONIES — TRANSLATION 239

contra Cresconium

I 31,36
And now, certain heretics exist who call themselves Nazoraeans,
who, however, by some people are named Symmachians and who
practice the circumcision of the Jews and the baptism ofthe Christians ...

epist.

CXVI 16 1
Or do you also want me to say that this is the chief point of the
question, namely of your opinion that the Jews who believe after the
coming of the Gospel of Christ do well if they offer the sacrifices which
Paul, offered, if they circumcise their children, if they observe the
Sabbath as Paul did with Timothy and all the Jews, provided they did
it while simulating and falsely ? If it is like this, we shall not fall away
into the heresy of Ebion or of those who usually are called Nazoraeans
or any other ancient heresy but into some new one of which I do not
know the name but which is the more pernicious because it is not
because an error but intentional and also because of a deceitful will.

de haer.

8
The Cerinthians from Cerinthus, the same ones as the Merinthians
from Merinthus say that the world was made by angels and that the
flesh must be circumcised and that other similar precepts of the Law
have to be kept. They say that Jesus was only a man and that he did
not rise from the dead, but they expect the resurrection. They also
fable that for a thousand years after the resurrection there will be
an earthly kingdom of Christ which offers carnal pleasures of the belly
and lust. Therefore they are also called chiliasts.

9
Although the Nazoraeans confess that the son of God is Christ,
they nevertheless observe everything of the old Law which Christians
learned by the apostolic tradition not to observe carnally but to under­
stand this spiritually.

10
The Ebionites also say that Christ is only a man. They observe
240 TESTIMONIES — TEXT

data carnalia Legis observant, circumcisionem scilicet carnis, et cetera

a quorum oneribus per novum testamentum liberati sumus. Huic
haeresi Epiphanius Sampsaeos et Elcesaeos ita copulat ut sub eodem
numero tamquam una sit haeresis ponat, aliquid tamen interesse
significans. Quamvis et in consequentibus loquatur de illis, ponens
eos sub numero suo. Eusebius vero Elcesaitarum sectam commemorans
fidem in persecutione dicit negandam docuisse et in corde servandam.

32 (p. 78)
Elcesaeos et Sampsaeos hie tamquam ordine suo commemorat Epi­
phanius, quos dicit a quodam pseudopropheta esse deceptos qui
vocabatur Elci, ex cuius genere dua mulieres tamquam deas ab eis
perhibet adoratas. Cetera Ebionaeis tenere similia.

RUFINUS

expos, symb.y ed. Simonetti, in: CC (Ser. Lat.) X X

ca. 404

37 (p. 172)
Multi enim et alii ecclesias congregarunt, ut Marcion ut Valentinus
ut Ebion ut Manichaeus et ceteri omnes haeretici
Concilium uanitatis est quod Ebion docet, ita Christo credi
debere, ut circumcisio carnis et obseruatio sabbati et sacrificiorum
solemnitas ceteraeque omnes obseruantiae secundum legis litteram
teneantur.

CASSIANUS

de incarn. dom. c. Nest., ed. Petschenig, in: CSEL 17

ca. 425

I 2 (p. 237-238)
Non noua enim sunt haec in ecclesiis monstruosi seminis germina.
semper has dominici agri seges lappas sentesque tolerauit et assiduum
in ea suffocatricis zizaniae germen emersit. hinc enim Hebionitae,
hinc Sabelliani, hinc Arriani, hinc denique Eunomiani ... quorum
primus Hebion, dum incarnationem dominicam nimis asserit, diuini-
tatis earn coniunctione nudauit.
 TESTIMONIES — TRANSLATION 241

the carnal mandates of the Law, viz. the circumcision of the flesh,
and the other things from the burden of which we are liberated by
the New Testament. Epiphanius connected the Sampsaeans and the
Elkesaites with this heresy in such a way that he put them under
the same heading as if it were one heresy although making clear
that there is some difference. Though he also speaks about them later
putting them under their own heading. Eusebius, however, mentioning
the sect of the Elkesaites said that they taught that their faith must
be denied during persecution but to be kept in their hart.

32
Epiphanius mentions the Elkesaites and Sampsaeans at this place
according to this order. He says that they were deceived by a certain
pseudo-prophet who was called Elci. He says that of his family two
women are honoured like goddesses by them. For the rest they keep
similar things as the Ebionites.

RUFINUS

expos, symb.

37
For many others also have set up churches like Marcion, Valentinus,
Ebion and Manichaeus, Arius and all the other heretics.
Ebion teaches a futile opinion because he says us to believe in Christ
but also to keep the circumcision of the flesh, the observation of the
Sabbath, the custom of the sacrifices and all the other ordinances
according to the letter of the Law.

CASSIANUS

de incarn. dom. c. Nest.

12
For these germs of the monstrous seed in the churches are not new.
Often the harvest of the field of the Lord endured burdock and thron-
bushes and continuously the seed of the suffocating darnel sprang up.
Here the Ebionites, there the Sabellians, here the Arrians, there the
Eunomians ... of whom the first is Hebion who, although he maintained
the incarnation of the Lord, stripped it of ist connection with the
divinity.
242 TESTIMONIES — TEXT

I 2 (p. 238-239)
nuper quoque, id est in diebus nostris, emersisse haeresim uenenosam
ex maxima Belgarum urbe conspeximus, certi erroris, incerti nominis,
quia, cum recenti capite ex antiqua Hebionitarum stirpe surrexerit ...
solitarium quippe hominem dominum nostrum Iesum Christum
natum esse blasphemans ...

I l l 5 (p. 265-266)
"Sed per Iesum Christum et deum patrem qui suscitauit eum a mor-
1
tuis". ... excludens utique et phantasma Marcionis incarnatione uera
et paupertatem Hebionis diuinitate perfecta ...

V 10 (p. 318)
Manichaeos extra ecclesiam est, quia Iesum deum tantum fuisse
asserit, Hebion, quia hominem.

PRAEDESTINATUS

ed. Oehler, in: Corp. Haer. I

ca. 435

I 8 (p. 235)
Octava haeresis Cerinthianorum, a Cerintho. Dicebant mundum
ab angelis factum, carne circumcidi debere, veteris testamenti secun­
dum litteram debere praecepta servari. Iesum hominem tantummodo
fuisse; nec resurrexisse, sed adhuc resurrecturum esse memorabant.
Hos in Galatia aeterno anathemate beatus apostolus Paulus condemna-
vit. Hos dcnique tangit in sua epistola quam ad Galatas misit.

I 9 (p. 235)
Nona haeresis Nazarenorum, Filium quidem dei confitentur, omnem
autem ritum veteris testamenti Iudaico more conservant. Hos docuit
beatus apostolus Paulus debere spiritaliter scripturas advertere, et
hos in ecclesiis Galatiae deprehendit, atque non consentientes doctrinae
suae anathemati esse constituit.

I 10 (p. 235)
Decima haeresis Ebionaei. Hominem solum fuisse dominum Iesum
Christum adserunt, et legis mandata more Iudaico custodienda consti-

i Gal. 1,1.
 TESTIMONIES — TRANSLATION 243

Recently, which means in our own days, we also saw that in a very
large city of the Belgians there arosed a poisonous heresy. We are
certain of the error, uncertain with regard to the name, because it
came to light with a new head from the old stem of the Ebionites ...
blasphemously asserting that our Lord Jesus Christ was born only
as a man ...

Ill 5
"But through Jesus Christ and God the Father who raised him from
the dead . . . " refuting therefore the phantasy of Marcion with a verit­
able incarnation and the poverty of Ebion with a perfect divinity ...

V10
Manichaeus is outside the Church because he maintained that Jesus
was only God, Hebion because he maintained that he was only man.

PRAEDESTINATUS
18

The eighth heresy is of the Cerinthians, from Cerinthus. They said

the world had been made by angels, that the flesh must be circumcised
and that the commandments of the Old Testament must be kept,
according to the letter. Jesus was only man. He did not rise but they
said that he will yet rise. The blessed apostle Paul condemned them
with an eternal condemnation in Galatia. He finally alluded to them
in his letter which he sent so the Galatians.
19

The ninth heresy is of the Nazoraeans. They confess the Son of

God, but they keep every rule of the Old Testament in the Jewish
fashion. The blessed apostle Paul taught them that they had to focus
their attention on the Scriptures in a spiritual way and he discovered
them in the Churches of Galatia. And he decided, because they did not
agree with his doctrine, that they were to be anathematized.

110

The tenth heresy is that of the Ebionites. They maintain that the
Lord Jesus Christ was only a man and they declared that the command-
244 TESTIMONIES — TEXT

tuunt. Hos Lucas evangelista apud Antiochenam ecclesiam inveniens

condemnavit, docens angelum dixisse ad Mariam (Luke 1,35)

I 32 (p. 243)
Tricesima et secunda haeresis Helceseorum. Hos quidam Helchi
nomine pseudopropheta decepit, ex cuius genere duas mulieres tan-
quam deas ab eis perhibetur adoratas. Cetera Hebioneis similia tenere
ab Epiphanio adseruntur. Hos Papias presbyter Achaiae obtinuit.

MARIUS MERCATOR

app. ad contradic. XII anath. Nest, MPL 48

1st half 5th cent.

13 (c. 927B-928A)
Ibi namque inter Samosatenum Paulum et Photinum, magistros
suos (purgare se studens, tamquam ab eorum doctrina alienus), diffe­
rentia quae sit molitus ostendere est, atque ita ait: "Paulum quidem
in eo quod dicit Christum hominem solum, et tunc initium habere,
ex quo de Virgine natus est", etc. Quod totum impietatis malum Photi-
ni ab Ebione magis stoico philosopho tractum est.

14-15 (c. 928A/B)

14. Hie tempore adhuc Joannis apostoli intra Asiam exstitit, et
Christum hominem communem ex Joseph et Maria natum, et eum
vitae merito omne humanum genus praeivisse, proque hoc in Dei Filium
adoptatum, ausus est praedicare, asserens se Matthaei, Marci et Lucae
evangelistarum auctoritatem secutum. Quo tempore Joannes apostolus
contra hunc condidit evangelium, quo praefatus ait, "in principio
1
esse Verbum, et Verbum esse apud Patrem, et Deum esse verbum".
Postquam praefationem subdescendens, ut ostenderet quern illi tres
Evangelistae hominem scripserant, esse etiam Deum ait: "Quod factum
2 3
est, in illo vita est". Et post pauca: "Et Verbum caro factum est".
15. Hunc itaque Ebionem philosophum secutus Marcellus Galata
est; Photinus quoque, et ultimis temporibus Sardicensis Bonosus,
qui a Damaso urbis Romae episcopo praedamnatus est.

1 John 1,1.
2
John 1,4.
3
John 1,4.
 TESTIMONIES — TRANSLATION 245

ments of the Law have to be kept in the Jewish fashion. Luke the
evangelist condemned them when he found them in the Antiochian
Church, learning that an angel said to Mary ...

132
The thirty-second heresy is that of the Elkesaites. A man with the
name Elxai, a pseudo-prophet has deceived them. It is said that of
his family two women have been honoured as goddesses. Epiphanius
said that they observed other things, like the Ebionites. Papias the
presbyter of Greece had them in his diocese.

MARIUS MERCATOR
app. ad contradic. XII anath. Nest.
13
For here is a difference between Paul of Samosata and Photinus,
his masters, (trying to free himself as if he has nothing to do with
their doctrines) which he takes pain to show. And he says: "Paul in
so far as he says that Christ is a mere man and began from the moment
he was born from the virgin, etc.". Because the whole wickedness
of Photinus' impiety was more due to Ebion, a Stoic philosopher.

14-15
At the time of John the apostle he lived in Asia, and he dared to
preach that Christ was an ordinary man born of Joseph and Mary and
that he excelled all the human race because of his meritorious life and
that for this reason he had been adopted as the son of God, while he
maintained that he followed the authority of the evangelists Matthew,
Mark and Luke. At that time John the apostle composed a Gospel
against him which starts with the words "In the beginning was the
Word and the Word was with the Father and the Word was God".
In order to show about what kind of man the three^evangelists wrote,
he next said after the preface that he was also God: "All that has been
made had life in him". And somewhat later: "And the word became
flesh". Therefore Marcellus of Galatia followed this Ebion the philos­
opher. Also Photinus and very recently the Sardinian Bonosus, who
has been condemned by Damasus the bishop of the city of Rome.
246 TESTIMONIES — TEXT

THEODORET OF CYR

eccl. hist., ed. Parmentier-Schiedweiler, in: GCS

ca. 447

I 4 35 (p. 17-18)
IloXXa Xeyeiv excov, dyarTrjroi, rrapepxopai, <j>opriKOV etvai vopioas

Bid rrXeidvcov SiSaoKaXovs dpd<f>povas VTropipvrjoKeiv. avrol ydp vpeis

OeoSiSaKroi lore, OVK dyvoovvres on rj evayxos erravaordoa rfj
9
eKKXrjoiaoriKfj evoefieiq SiSaoKaXia 'Efiicovds eon Kal Aprepd, Kal
£rjXos rov Kara Avnd\eiav
y
UavXov rod Sapooarecos, ovvdSco Kal
Kpioei rcov diravraxov emoKorrcov drroKTjpvxOevros rrjs eKKXrjoias' ...

V 11 3 (p. 298)
*AvaOepari£opev 0coreivdv, os rrjv rov 'Efticovos alpeoiv dvaKaivi£cov
rov Kvpiov r)pcov 'Irjoovv Xpiorov pdvov €K rrjs Mapias cbpoXdyei.

haer. fab., ed. MPG 83

ca. 453
proL (c. 337D)
Tavrrjs Se rrjs alpeoecos tfpi* pkv 'EfHcov, pexpi Se MapKeXXov Kal
Ocoreivov rds 8ia<f>dpovs emvoias eSe^aro.

prol. lib. II (c. 384C)

Kal KrjpivOov Se <f>aoiv, *Icodwov rov rravevfyrjpov rovro Oelov ovyypd-
tftavros EvayyeXiov en irepidvros, rd rrjs olKeias alpeoecos rrapaorrelpai
X^dvia.

II 1 (c. 388B-389A)
Tavrrjol Se rrjs <f>dXayyos fjp£*v *Ef3icov, rov rrrcoxdv Se OVTCOS
'Efipaioi rrpooayopevovaiv\ OSros eva pev rov dyevvrjrov e<f>rj rraparrXrj"
oicos rjpiv, Kal avrov e8ei£eiv etvai rov Koopov Srjpiovpydv rov Se
Kvpiov *Irjoovv Xpiorov e£ *Icoofj<f> Kal rrjs Mapia <f>r)oe yeyewrjodai,
avOpcorrov pev ovra, dperfj Se Kal KaOapdrrjn rcov dXXcov 8ia<f>epovra*
Kara Se rov McooaiKov noXirevovrai vdpov. Mdvov Se rd Kara 'Eftpaiovs
EvayyeXiov Sexovrai, rov Se 'ArrdoroXov diroordrrjv KaXovoi. *EK
rovrcov fjv Zvppaxos, d rrjv naXaidv rpa</>rjv eK rrjs 'Eftpaicov per a-
reOeiKcbs els rrjv 'EXXdSa <f>covqv. "AXXrj Se napd ravrrjv ovppopia,
9
rrjv avrfjV errcowpiav exovoa 'Efiicovels yap Kal oSroi rrpooayopevovrar
rd dXXa pev dnavra ovvopoXoyel rols rrporepois, rov Se Zcorrjpa Kal
 TESTIMONIES — TRANSLATION 247

THEODORET OF CYR

eccl. hist.

1 4 35
I have many things to say, beloved, but because I believe I cause
weariness by further admonishing teachers who are of one mind with
myself, I pass them by. You, having been taught of God, are not ignor­
ant that the teaching against the religion of the Church, which has
just arisen, is the same as that of Ebion and Artemas, and that it is the
zeal of Paul of Samosata, bishop of Antioch, who was excommunicated
by a council and judgment of all the bishops.

Vll 3
We anathematize Photinus who, renewing the heresy of Ebion,
confessed that our Lord Jesus Christ was only born of Mary.

haer. fab.
prol.
Ebion started this heresy and up to Marcellus and Photinus his
remarkable opinions were accepted.

prol. lib. II
And they say that Cerinthus sowed the darnel of his own heresy
at the time that the praiseworthy John was still living and had written
his divine gospel.

Ill
Of this group Ebion is the first, for thus the Hebrews call the "poor
one". He said that there is one Unborn, similar to what we say, and
he announces that he is the Creator of the world. But the said that the
Lord Jesus Christ was born of Joseph and Mary, but as man excelled
all others in virtue and purity. They live according to the Mosaic Law.
They accept the Gospel of the Hebrews only. The apostle Paul they
call an apostate. To them belonged Symmachus who translated the
old Scripture from the Hebrew into the Greek language. Apart from
this is another group with the same name because they also are called
Ebionites. In all other things they agree with these mentioned above
but they say that the Saviour and Lord was born of a virgin. They
248 TESTIMONIES — TEXT

Kvpiov 4K TlapOevov yeyewrjodai <f>rjoiv. EvayyeXicp Se rep Kara Mar­

y
Oalov Kexprjvrai pdvep, Kal T O pev EafSfiarov K a r a rov Iov8aieov ripeooi
vdpov, rrjv Se KvpiaKrjv KaOiepovoi rraparrXrjoicos rjpiv.

II 2 (c. 389A)
Oi Se Na^copaloi *Iov8aloi eloi, rov Xpiorov ripcovres cbs avOpcorrov
SiKaiov, Kal rep KaXovpevep K a r a Tlerpov EvayyeXicp Kexprjpevoi.
Tavras ovorrjvai rds aipeoeis Aoperiavov fiaoiXevovros d Evoef$ios
etprjKe. Kara rovrcov ovveypaifiev 'Iovorlvos d </>iXdoo<f>os Kal pdprvs,
Kal Elprjvalos d rcov drroordXcov 8id8oxos, Kal *Qpiyevrjs.

II 3 (c. 389A/C)
V0V
Kara Se rov avrov XP°* Kal KrjpivOos erepas rjp^ev alpeoecos*
V0V K a t r
OSros ev Alyvrrrcp rrXelorov Siarpiifias XP^ > ^ <f>iXood<f>ovs
rraiSevOels erriorrjpas, vorepov els rrjv 'Aolav d(f>iKero, Kal rovs OIK€IOVS
paOrjrds eK rrjs olKeias rrpoorjyopias cbvdpaoiv. *E8i8a£e Se oSros, eva
pev etvai rov rcov oXcov ©eov, OVK avrov Se etvai rodKoopov Srjpiovpydv,
dXXd Svvdpeis rivds Kexcopiopevas, Kal rravreXeos avrov dyvoovoas.
Tov 'Irjoovv Se, rots 'Efipalois rraparrXrjoicos, e<f>rjoe Kara <f>voiv e f
dvSpds yeyewrjoOai Kal yvvaiKos, rov 'Icoofj<f> Kal rrjs Maplas, oco<f>po-
ovvrj oe, Kai oiKaioovvrj, Kai TOIS aAAois ayauois oiarrpeipai, lov be
Xpiorov ev eiSei rrepiorepas avcoOev els avrov KareXOelv, Kal rrjviKavra
rov dyvoovpevov Krjpvtjai ©eov, Kal rds dvaypdrrrovs errireXeoai Oavpa-
rovpyias. Kara he rov rov rrdOovs Kaipdv, drroorrjvai pev rov Xpiorov,
rd Se rrdOos vrropelvai rov *Irjoovv. OSros Kal drroKaXvi/jeis rivds cbs
avrds reOeapevos errXdoaro, KOI drreiXeov rivcov SiSaoKaXias ovveOrjKe,
Kal rov Kvpiov rrjv fiaoiXeiav e<f>rjoev erriyeiov eoeoOai' Kal fipcooiv
Kal rrdoiv cbveiporrdXrjoe, Kal </>iXrj8ovias e<f>avrdoOrj, Kal ydpovs, Kal
Ovoias, Kal eoprds, ev 'IepovoaXrjp reXovpevas, Kal ravra errl x^Xiois
ereoi reXeoOrjoeoOai. Tooovrov ydp cpero KaOe£eiv rov Kvpiov rrjv
fiaoiXeiav. Kara rovrov Se ov pdvov ol rrpopprjOevres ovveypaiftav, dXXd
ovv Kelvois KOI Taios, Kal Aiovvoios d rrjs ' AXetjavSpecov errioKorros.
Tovrov, cos <f>aoiv, d Oeorreoios 'Icodwrjs d evayyeXiorrjs Xovdpevov
9
Oeaodpevos' ovve^rj yap Kal avrov Si dppcoorlav xprjaOai rep fiaXaveicp*
Ovycopev, etrrev, evrevOev, pr) Sid KrjpivOov rov fiaXaveiov rreodvros,
rrjs fiXdfirjs Kal r)pets ovpperdoxcopev.

II 7 (c. 393A/B)
01 Se 'EXKeoatoi, eK rivos 'EXKeoat rrjs alpeoecos ap£avros rrjv
rrpoorjyoplav Xafidvres, e/c 8ia<j>dpcov alpeoecov pvOovs epaviodpevoi, rrjv
 TESTIMONIES — TRANSLATION 249

use the Gospel of Matthew only. They also honour the Sabbath accord­
ing to the Jewish Law but the Lord's day they hallow as we do.

112
The Nazoraeans are Jews. They honour Christ as a righteous man
and use the so-called Gospel according to Peter. Eusebius said that
these heresies originated during the time of the emperor Domitian.
Against those Justin the philosopher and martyr has written, as also
Irenaeus, the successor of the apostles and Origen.

113
At the same time Cerinthus started an other heresy. He had spent
a considerable time in Egypt. He had been instructed in the philoso­
phical sciences. Later he came to Asia. He called his own pupils
after his own name. He taught that there is one God over all who
is not the creator of the world. It was created by some powers
removed from him who did not even know him at all. Like the
Hebrews he said that Jesus has been born in a natural way from
a man and a woman, Joseph and Mary, but that he excelled in
insight and righteousness and all other good things. Christ had descend­
ed upon him in the form of a dove. Next he preached the unknown
God and performed well known miracles. At the time of his suffering
Christ left him and Jesus endured the passion. He also invented
some revelations as if he had seen them himself and he composed
doctrines about certain horrors. He also said that the Kingdom of the
Lord would be upon earth. And he dreamt of food and drink and he
also invented delights, marriages, sacrifices and banquets which would
be celebrated in Jerusalem and said that they would last a thousand
years. So long he believed the Kingdom of the Lord would last. Against
him have written not only those mentioned above but with them also
Gaius and Dionysius, the bishop of Alexandria. This one, it is said,
saw the divine John the evangelist when he was bathing. For it happen­
ed that when he was taking a bath because of ill-health, he said:
Let us go away from here lest the bath-house collapse because of
Cerinthus and we also be swept away by the small disaster.

117
The Elkesaites having taken their name from a certain Elkesai
who started a heresy, collected their stories from different heresies
250 TESTIMONIES — TEXT

OLK€LGLV ovvreOeiKaoi nXdvrjv. Kal nepl pev TTJV TCOV dXcov dpxrjv ovp<f>co-

vovoiv rjpiv. "Eva yap dyewryrov Xeyovoi, Kal TOVTOV TCOV dndvrcov
KOXOVOI Ar\piovpydv. Xpiorov Se ovx eva Xeyovoiv, dXXd TOV pev dvco,
TOV Se Karoo* Kal TOVTOV ndXai noXXois ivcpKrjKevai, vorepov Se fcare-
9
XrjXvOevar TOV Se Irjoovv nore pev e/c TOV ©eov etvai <f>rjoi, nore Se
nvevpa KaXei, nore Se napOevov ioxrjKevai prjTepa. 'Ev aXXois Se ovy-
ypdppaoiv ov8e TOVTO. Kal TOVTOV Se ndXiv perevocoparovoOai, Kal
9
els aXXa levai ocbpiaTa Xeyei, Kal KaO e K a o r o v Kaipov 8ia<f>dpcos Se//c-
9
vvodai. Encp8ais Se Kal Saipdvcov iniKXiqoeoi Kal OSTOI Kexprjvrai,
9
Kal fianrlopaoiv inl TJJ TCOV OTOIX^ICOV dpoXoyiq. AorpoXoyiav Se, Kal
payiKrjv, Kal paOrjpariKrjv rjondtpvro nXdvrjv, Kal npoyvcooriKovs
9
iavrovs npoorjydpevov. Tov Se AndoToXov navreXcos r\pvr\0r\oav Kal
fiifiXov Se Tiva ovvreOeiKaoiv, rjv e/c TCOV ovpavcov e<j>aoav nenrcoKevai.
9
TavTrjs TOV aKrjKooTa d</>eoiv dpapricov XapfSdveiv nap rjv d Xpiords
9
iScoprjoaro. Kara ravTtjs Trjs alpeoecos Qpiyevqs ovveypaifjev dXrjOcos*
9 9
UvveKpdrrjoe 8e avrrjv AXKi/3id8'qs, ef Anapeias Trjs Zvpias dppcb-
pevos*

II 11 (c. 397B)
OvSe yap flpaxv rovrcov Siepeive Xeiifsavov ov KqpivOiavcov, OVK
9 9
Efiicovecov, ov @eo8oriavcov, OVK EXKeoaicov ...

V 11 (c. 488D-489A)
c 9 9
O Se KrjpivOos rov piev Irjoovv ef Icoorj<f> Kal Mapias efaoe yewrj-
Orjvai Kara rov KOIVOV TCOV dvOpcbncov vdpov, avcodev Se TOV Xpiorov
9 9
KareXrjXvddra inl rov Irjoovv. Efiicovaioi Se, Kal ©eo8oriavol Kal 3

9
Aprepcoviavol, Kal &coreiviavol, I/JIXOV avdpconov elpr\Kaoiv e/c rrjs
TlapOevov rov Xpiorov yeyewrjoOai.

PSEUDO-HEGEMONIUS

acta archelai, ed. Beesson, in: GCS

425/450

L X V I I I (p. 98-99)
Hoc defuncto (scil. Basilides) aliae rursum multae divcrsae hereses
ebullierunt, quae divinitatem Christi negantes tantummodo confiten-
tur humanitatem eius ex Maria. Ex quibus est Cerinthus, Ebion et
nunc Fotinus, qui eorum heresim instauravit.
 TESTIMONIES — TRANSLATION 251

and composed their own mistaken creed. They agree with us about the
beginning of all things. For they say that there is one Unborn and they
call him the creator of all things. They say that Christ is not one, but
was partly from above and partly from below. Earlier he had already
lived in many persons and in the end he came down. Sometimes he
says that Jesus is from God, then he calls him a Spirit and then again
he says that he had a virgin as mother. In other books he does not
say this. He says that he went from one body to another and that he
went into other bodies and that he showed himself differently each
time. They use incantations and call upon demons in their hymns and
they also used baptisms while they invoke the elements. They indulge
in astrology, magic and mathematical errors. They say that they possess
pre-vision. They deny completely the apostle. They put together
a certain book of which they say it fell from heaven. Whoever obeyed
it, receives the forgiveness of sins, different from the forgiveness
Christ has given. Against this heresy Origen has written truly. Alcibiades
coming from Apamea in Syria adhered to it.

n n

And a remnant of these did a long time remain neither of the Cerin­
thians, nor of the Ebionites, nor oftheTheodotians and the Elkesaites ...

Vll
Cerinthus said that Jesus was born of Joseph and Mary according
to the general law of mankind, but from heaven Christ descended
upon Jesus. The Ebionites, the Theodotians, the Artemonians and the
Photinians said that Christ had been born as a mere man of the virgin.

PSEUDO HEGEMONIUS

acta archelai

LXVIII
After his death many other diffferent heresies welled up again which
denied the godhead of Christ and only accepted his humanity being
from Mary. Of these are Cerinthus, Ebion and at this time Photinus
who renewed their heresy.
252 TESTIMONIES — TEXT

HILARIUS ARELATENSIS

expos, in epist. cathol., ed. Hamman, in: MPL suppl. I l l

ca. 440 ?

I Joh. 1,1 (c. 116)

"Quod fuit ab initio"; id contra Ebionem et Cherinthum. et Photi-
num et Sabellum et Arrium. haec dicta componit. qui Christum ante
Mariam non fuisse dixerunt.

EUGYPPIUS ABBAS AFRICANUS

thesaurus, ed. MPL 62

2nd half 5th cent.

CCXXVI (c. 888B)

Sicut illi qui se christianos Nazarenos vocant, et more judaico car-
nalia praeputia circumcidunt; nati haeretici, ex illo errore in quern
Petrus devians a Paulo revocatus est, in hoc adhuc usque persistunt.

GENNADIUS MASSILIENSIS

de eccl. dogm., ed. Oehler, in: Corp. Haer. I

end 5th cent.
II (p. 336)
Natus est ergo dei filius ex homine, et non per hominem, id est non
ex viri coitu, sicut Hebion dicit, sed carnem ex virginiscorporetrahens...

X X I I (LII) (p. 348)

Neque enim credendum est eos fuisse baptizatos qui non in nomine
patris et filii et spiritus sancti iuxta regulam a domino positam tincti
sunt: vel Christum hominem fuisse absque deo, ut Cerinthus,
Hebion, Artemon et Photinus.

X X V (LV) (p. 349)

In divinis repromissionibus nihil terrenum vel transitorium expecte-
mus, sicut Meletiani sperant, non nuptiarum copulam, sicut Cerinthus
et Marcion delirant ...
 TESTIMONIES — TRANSLATION 253

HILARIUS ARELATENSIS

expos, in epist. cath.

I Joh. 1,1
"What was from the beginning". This is against Ebion, Cerinthus,
Photinus, Sabellius and Arrius. These words he composed. They said
that Christ did not exist before Mary.

EUGYPPUS ABBAS AFRICANUS

thesaurus

CCXXVI
Like those who call themselves Nazarene Christians and circumcise
the carnal foreskin in a Jewish way, they are born heretics. Peter
was called back by Paul from this error when he deviated into it.
In this they persist up to the present day.

GENNADIUS MASSILIENSIS

de eccl. dogm.

2
The Son of God, therefore, is not born of a man and not by a man;
which means not from the intercourse of man, as Hebion said, for he
took flesh from the body of a virgin.

22 (52)
But one must also not believe that those have been baptized who
have not been immersed in the name of the Father and the Son and
the Holy Spirit according to the rule set by the Lord: ... or that Christ
had become man separated from God, as Cerinthus, Hebion, Artemon
and Photinus.

25 (55)
Let us expect from the divine promises nothing earthly or transitory
such as the Melitani hope, nor nuptial bonds such as Cerinthus and
Marcion are raving about ...
254 TESTIMONIES — TEXT

KOLNER-CODEX

ed. Henrichs-Koenen, in: Zeitschr. f. Papyr. u. Epigraph. 5,2

5th cent.

94,1-95,14 (p. 135-136)

€t roivvv 7T€pl rov fSarrrioparos Karrjyopeiri pov, ISov rrdXiv CK TOV
vdpov vpcov SeiKvvpi vpiv Kal c f €K€LVCOV TCOV drro KaXv<f>divr COV TOIS
peitflaiv vpcov, on ov Siov iarl fiarrri^eaOai. SeiKvvai yap 'AXxaaaios
6 dpxrjyos rov vdpov vpcov rropevopivov yap avrov XovoaoOai els
vhara CIKCOV dvSpds co<f>drj avrcoi €K Trjs rrrj[y]rj[s] rcov vSdrcov Xiyov
€L T< G O V
[aa] npds avrov ,,OVK av[rdp]Kcos €X * [rrXr]]rr€iv p€,
dXXd Kal [avrds] av Kararroveis [...Jov Kal rd v[8ardpov djozficis,,,
9
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Kal rj piapdrrjs Kal r) aKaOapala rov Koopov imppirrrerai ooi Kal
OVK drravSqs, err* ipol Si Xvrrrji,,. €<f>r] rrpds avrov ,,et Kal oSroi
rrdvres OVK eyvcoadv pe, rls rvyxdvco, av d <f>daKcov Xdrprjs etvai Kal
SiKaios, Sid ri OVK i<f>vXa£ds pov rrjv npr\v„ ; Kal rdre KivqOefls d]
'AXxaaaios OVK iXova[a]ro els ra vSara.

96,6-16 (p. 143)

„r)p€is KaKeiva rd vSara rd iv rrji OaXdaarj iv rvyxdvopev. tfXdcs
oSv Kal ivravda dpaprrjaai Kal rrXrjtjai rjpas,,* rrdvv Si rpopdaas Kal
Kivrjdels d AXxaaaios rov 7rrj[X]dv rov irrl rrjs K€</>a[Xrj]s avrov eiaaev
9

£r)pav[Ofj]vai.

96,21-97,10 (p. 147)

9 9
i<f>0iy£q[ro S rj yrj XJiyovaa a[vrcp,scil. AXxaoatcp]* „[ri rrp]d[r]r
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9

Xovv IK rrjs yrjs iKelvrjs rrjs XaXrjadarjs rrpds avrov, KXaicov Kar€<f>iXrja€
Kal irridrjKe rco KoXrrcoi Kal r}pia[ro] Xiyeiv „avrrj iarlv rj a a p f Kal
at pa rov Kvpiov pov,,.

97,11-17 (p. 146)

9
€<f>r) 8*av rrdXiv on €$pev rovs paOrjrds avrov AXxaaaios rrirrrovras
dprovs, cos Kal XaXrjaai rov dprov rrpds rov [ AXJxaaaiov. os Si
9

ivere[iXa]ro pr\Kin rrirrrei[v].

 TESTIMONIES — TRANSLATION 255

KOLNER-CODEX

94, 1-95, 14
If you accuse me concerning baptism, see, again I show you from
your Law and from what had been revealed to your leaders that it is
not necessary to baptize oneself. For this is shoun by Alchasaios the
founder of your Law. When he came to wash himself in the water,
a vision appeared to him of a man in the fountain who said to him:
"Is it not sufficient that your living beings beat me ? You also ill-treat
(me) and you sin against my waters". Therefore, Alchasaios was
astonished and said to it: "The fornication, the dirth and the impurity
of the world is cast upon you and you do not forbid it, but you com­
plain of it to me". And it said to him: "Even if everybody does not
know who I am, you who claim to be a servant of God and a righteous
man, why did you not honour me ? Thereupon Alchasaios was moved
and did not wash himself in the waters.

96, 6-16
"We and those waters in the sea are one. You, then, have come here
to sin and to ill-treat us". Alchasaios started to tremble vehemently
and was moved and let the dirt dry upon his head.

96, 21-97, 10
The earth opened its mouth and said to him: "Why do you earn
your living out of m e ? " And Alchasaios took dust from the earth
that spoke to him, cried, kissed it and laid it in his lap and began to
say: "This is the flesh and the blood of my Lord."

97, 11-17
"(Mani) said again that when Alchasaios found his pupils baking
bread, the bread spoke to Alchasaios. And he ordered them to stop
baking.
256 TESTIMONIES — T E X T

PRIMASIUS

comm. in apoc, in: MPL 68

ca. 550

prol lib. I (c. 796C)

Postea vero Evangelium scripsit, cum eum post Domitiani mortem
exsilio liberum multorum precaretur congregatio sacerdotum, ne falso-
rum praedicatorum labe decipi sinisset ignaros. Valentinus enim, Cerin­
thus et Ebion multos suos falsitatibus irretire jam coeperant, quibus
jure cassandis veri Evangelii fuerat novitate resistendum.

CASSIODORUS

hist. eccl. tripart., ed. Jacob-Hanslik, in: CSEL 71

f 583
I 14 (p. 61)
Vos ipsi enim estis divinitus eruditi non ignorantes, quia doctrina,
quae nuper contra pietatem surrexit ecclesiasticam, Ebionis est et
Artemonis et zelus Pauli Samosateni de Antiocha synodali omnium
episcoporum ab ecclesia pulsi.

I X 16 V (p. 519)
Anathematizamus Photinum, qui Ebionis heresem renovans domi-
num nostrum Iesum Christum solum ex Maria confitetur.

TIMOTHY PRESBYTER OF CONSTANTINOPLE

de recept. haer., ed. MPG 86 I

ca. 600
c. 28B/C
9
Tlepl Ej3t,ovaltov.
OSTOL Taireiva rrepl XpiOTov 8o£d£ovoL. WLXOV yap avTov Kal KOLVOV
rjyovvTai avOptoirov, /caret 7TpoK07rr)v rjdovs Se8t/cata)/zeVcn>* e£ dvSpos
8e Koivtovlas Kal TT)S Maplas yeyevrjodaL. Kal iraaai 8e at alpeoeis
TOVTO XeyovoL* Kal OSTOS, 6 KrfpivQos Kal KapTTOKpaTrjs TO avro
XeyovoL Kal <f>povovoLv. "OOev Kal TTTLOXOI 6vopd£ovTai. TOVTO yap Kal
napd TOZS *Efipalois ovopd^eraL *EfiiovaZos. 'AXXd /cat 8oK7]oeL yeveodai
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irepioTepas. OSTOL ov8e epuftvxov Tpcoyovoiv epcoTuypievoL 8e, J tart ov
 TESTIMONIES — TRANSLATION 257

PRIMASIUS

comm. in apoc.

prol. lib. I
Next, however, he wrote the Gospel since a group of priests bade
him to do so, he being freed from exile after the death of Domitian,
lest he permitted those who were ignorant to be deceived by the
destructive action of the false preachers. For Valentinus, Cerinthus and
Ebion already began to ensnare many of their followers with their
lies which had to be withheld by the newness of the true Gospel,
because they deserve to be annihilated.

CASSIODORUS

hist. eccl. tripart.

114
For you yourselves are taught by God and are not ignorant that
the doctrine which not long ago stood up against the ecclesiastical
piety is prompted by Ebion, Artemon and the zeal of Paul of Samosata
from Antioch, banished from the Church by the Synod of all the bishops.

I X 16 V
We anathematize Photinus who renewing the heresy of Ebion,
asserted that our Lord Jesus Christ was from Mary only.

TIMOTHY PRESBYTER OF CONSTANTINOPLE

de recept. haer.

28 B/C
About the Ebionites. They have poor ideas about Christ. For they
suppose him to be a mere man like others, justified by his progress
in his way of life, and born of the intercourse of a man and Mary. And
all heresies say this. Cerinthus and Carpocrates also say and believe
the same thing. Therefore they are called "poor ones". For this is the
significance of the' word Ebionite among the Hebrews. But they also
say that this man became the Lord in appearance and that he was
called the chosen one, named son of God according to election from on
high when Christ came upon him in the form of a dove. They do not
eat meat and when they were asked why they did not, they say: It is
258 TESTIMONIES — TEXT

9
rpcbyere' Errei8rj, <f>aolv, e/c ovvovoias Kal empi^ecos ocopdrcov etvai
avrd, Std TOVTO OV peraXapfidvopev avrcov.

c. 28C-29A
Tlepl Krjpivdov, d<f> oS Kal KrjpivOiavoi. "AXXoi Se Xeyovoiv OTI Ef5io-
9 9

vaios ion.
9
OVTOS Xeyei cbs St* drroKaXvi/jecov peydXcov 8i dyyeXcov SeSeiypevcov.
Wevhdpevos erreiodyei, Xeycov pierd rrjv dvdoraoiv erriyeiov etvai TO
fiaaiXeiov rov Xpiorov'• Kal rrdXiv emOvpiais KOI rjSovaZs rrjv 'lepov-
oaXrjp Trjv Kara odpKa rroXiTevopevrjv dpiOpov \iXiovraerias ev ydpcp
eoprrjs rrXavcov Xeyei yeveoOai. 0aol Se on Kal d ayios TIoXvKaprros
etrrev, on rrore Xovopevov ev fiaXaveicp TOV evayyeXiorov 'Icodvvov,
piaOdvros on Kal KrjpivOos Xoverai drrorrrjhrjoai TOV TOTTOV KOI <j>vyeZv,
rrapaivovvros TOIS pier avrov, Ovycopev, prj Kal TO fiaXaveZov ovprreorj,
evSov OVTOS KrjpivOov rod rrjs dXrjOeias exOpov, Kal Xdfijj TOVS rrdvras.
9
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9 9
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avros Se Kal TCO TIeTpcp SieKpivero rrepl rov KopvrjXiov. "AXXore
Se Kal Kara IlavXov aiTios rrjs rapaxrjs rov iepov yeyovev ev 'IepoooXv-
piois ore eKeiparo. Kal TOV Xpiorov Se Aeyet oravpcoOrjvai piev prjrrco Se
eyrjyepQai, peXXeiv Se dvioraoOai, ore Kal rj KaOdXov yiverai dvdoraois •

c. 32B
c
lie pi EXKeoaircov.
OSTOI dOerovoi riva drro rrdorjs rrjs Oeias rpa<f>fjs. Kexprjvrai Se
9
prjTois rrdXiv drro re FlaXaids Kal Neas. Tov ArrdoToXov reXeov dOerov-
oiv. "En Xeyovoi Kal TO dpveloOai d8id<f)opov etvai' Kal d piev vorjoas,
rep ordpan [ev] dvdyKais dpvrjoerai, TJJ Se Kaphiq ovxi* BifiXov Se
nva rrpo<f>epovoiv, ef ovpavov KararrerrTcoKevai Xeyovres, /cat TOV
aKrjKodra eKeivrjs Kal morevovra, a<f>eoiv XrjifseoOai rcov dpaprrjpdTCov
9 9
dXXrjv Se a<f>€oiv <f>aoiv eaOrjvai, rrap rjv Irjoovs Xpioros d Qeos rjpcov
d<f>rjK€V.

ex Nic. pand., ed. MPG 86 I

2 (c. 69A/B)
9
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9
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 TESTIMONIES — TRANSLATION 259

from the coming together and intermingling of bodies, therefore we

do not partake of it.

28 C-29 A
With regard to Cerinthus, from whom came the Cerinthians. Others
say that he is an Ebionite. He says that he has been shown great
revelations by angels. Being deceitful he introduces the idea that
after the resurrection there will be a kingdom of Christ on earth.
Next he says mistakingly that Jerusalem according to the flesh will
live in lusts and pleasures for a thousand years of marriagefeast. It
is said that the holy Polycarp said: When the evangelist John was
once bathing in the bath-house upon a time and learned that Cerinthus
was also bathing, he left the place and flew away, warning those
who were with him: Let us flee lest the bath-house collapse since Cerin­
thus the enemy of the truth is inside — and he took them all with him.
It is said that he brought about a disturbance when those around
James wrote to Antioch: Some of us have gone out to disturb us.
He also condemned Peter with regard to Cornelius. At another time
he was also the cause of a disturbance against Paul in the temple in
Jerusalem when he had shaved himself. He also says that Christ was
crucified but has not yet risen again but will raise when the general
resurrection takes place.

32 B
About the Elkesaites. They reject some parts of the entire holy
Scripture. But they quote sentences from the Old and New Testament.
They reject the Apostle completely. They also say that to deny their
faith is of no importance. And he who deliberately denies with his
mouth when he is in distress, does not do so with his heart. They
present some book of which they say that it has fallen from heaven
and that the one who ever has obeyed and believed it, has received
forgiveness of sins. They say that another forgiveness is permitted
apart from the one Jesus Christ our God grants us.

ex Nic. pand.
And those who are baptized are these ... the Ebionites, the Cerin­
thians, who come from Cerinthus ... the Elkesaites.
260 TESTIMONIES — TEXT

ISIDORUS OF SEVILLE
de haer. lib., ed. Vega, in: Script. Eccl. V
625/635

VIII (p. 27)

Carpocratiani dicunt hominem fuisse tantummodo Christum de
utroque sexu creatum, et resurrectionem non recipiunt. Hoc et Ebioni­
tae et Theodotiani secuntur.

I X (p. 27)
Cerinthiani similia putant. Resurrexisse etiam Christum abnegant.
Mille quoque annos post resurrectionem in carnis uoluptate libidinique
futuros adfirmant.

X ( p . 27)
Nazaraei Christum deum dicunt et carnaliter Testamentum uetus
accipiunt.

X I (p. 27)
Ebionitae Christum hominem (tantummodo) dicunt et carnaliter
legem accipiunt.

quaest. in vet. test, in Lev., ed. MPL 83

625/636
X I 7 (c. 328B)
In carne et cute gerunt lepram, qui carnalia vel exteriora suadere
conantur, ut Cerinthiani, qui resurrectionem futuram in carnis volup-
tate existimant; ...

etym. lib., ed. Oehler, in: Corp. Haer. I

625/636
VIII VI 8 (p. 304)
Cerinthiani a Cerintho quodam nuncupati. Hi inter cetera circum­
cisionem observant, mille annos post resurrectionem in voluptate
carnis futuros praedicant. Unde et Graece Chiliastae, Latine Milliastae
sunt appellati.

VIII VI 9 (p. 304)

Nazarei dicti qui dum Christum, qui a vico Nazareus est appellatus,
filium dei confiteantur, omnia tamen veteris legis custodiunt.
 TESTIMONIES — TRANSLATION 261

ISIDORUS OF SEVILLE
de haer. lib.

VIII
The Carpocratians say that Christ was only man created from both
sexes and they do not accept the resurrection. This heresy is also follow­
ed by the Ebionites and the Theodotians.

IX
The Cerinthians accept similar things. They also deny that Christ
rose from the dead. They assert also that there will be a thousand years
after the resurrection (spent) in voluptuousness and lust of the flesh.

X
The Nazoraeans say that Christ is God and interpret the Old Testa­
ment carnally.

XI
The Ebionites say that Christ is (only) man and accept the Law
carnally.

quaest. in vet. test, in Lev.

XI 7
They bear leprosy in their flesh and skin who try to propagate carnal
and exterior things like the Cerinthians who believe that the coming
resurrection will be in voluptuousness.

etym. lib.

VIII V I 8
The Cerinthians are so called after a certain Cerinthus. Among
other things these observe circumcision and preach that there will be
a thousand years after the resurrection spent in fleshly voluptuousness.
Therefore they are called in Greek Chiliasts and in Latin Millenarians.

VIII V I 9
Although the so-called Nazoraeans confess that Christ who is called
Nazareus after the village, is the Son of God, they nevertheless keep,
everything of the old Law.
262 TESTIMONIES — TEXT

VIII V I 37 (p. 306)

Ebionitae ab Ebione dicti, sive a paupertate. Christum enim per
profectum solum verum iustum putant effectum. Unde competenter
Ebionitae pro paupertate appellati sunt. Hi Semiiudaei sunt, et ita
tenent evangelium, ut legem carnaliter servent. Adversus quos ad
Galatas apostolus scribens invehitur.

VIII VI 38 (p. 306)

Photiniani a Photino de Gallograecia, Sirmii episcopo, nuncupati,
qui Ebionitarum haeresim suscitans asseruit Christum a Maria per
Ioseph nuptiali coitu fuisse conceptum.

CHRONICON PASCHALE

ed. Dindorf
629

252C/D (p. 471-72)

Tpaiavov K a r a Xpioriavcov Sicoypiov Kivrjoavros Uipicov 6 TOV
KXecona, TTJS iv *TepoooXvpiois iKKXrjoias inioKonos yevdpevos, ipiapTV-
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9 9
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GEORGIUS MONACHUS

chron. breve, ed. MPG 110

638/39

I I 1 3 5 (c. 525B/C)
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 TESTIMONIES — TRANSLATION 263

VIII V I 37
The Ebionites are named after Ebion or poverty. For they think
that Christ became truly righteous by progress in virtue only. There­
fore they are suitable called Ebionites because of their poverty. They
are half-Jews and they keep the Gospel in such a way that they serve
the Law carnally. The apostle attacks them writing against them (in
his letter) to the Galatians.

VIII VI 38
The Photinians are named after Photinus of Gallograecia, bishop
of Sirmium, who revived the heresy of the Ebionites and declared
that Christ has been conceived by Mary through Joseph in matri­
monial intercourse.

CHRONICON PASCHALE

252 C/D
When Trajan set in motion a persecution against the Christians
Simon the son of Cleopas, who had become bishop of the Church in
Jerusalem, became a martyr at the age of a hundred and twenty
during the time that Atticus was the procurator calumniated by those
of the group of Cerinthus and the so-called Nicolaites. He was not
only a Christian but also from the family of David. He had been
tortured during a number of days and had struck with amazement
the judge himself and those with him. He suffered a death at the cross
which was similar to that of the Lord.
During the time of the procurators mentioned above the heresy
of the Ebionites became known, having poor ideas with regard to the
things about Christ saying that Christ was not from before the ages
but came at the end. They received a name which agrees with their
heresy for the word Ebionites means poor ones.

GEORGIUS MONACHOS

chron. breve.

II 135
He died after he had appointed Hadrian as king. During his reign
Simeon the son of Cleopas the bishop in Jerusalem and Ignatius,
264 TESTIMONIES — TEXT

ipiapTvprjoav. Kal BaoiXelSrjs, Kal MevavSpos, Kal KqpivQos, Kal NLKO-

Xaos, els TCOV £' SiaKovcov, ol alpeolapxat, i^Opol TTJS dXrjdelas iyvcopl-
£OVTO. [*0 prjdels NiKoXaos 6 els TCOV £' SiaKovcov Kal ' EfiicovaZos.]

I l l 157 (c. 552C)

'Eirl Je/ctou 6 ayio$ Kvirpiavos ipapTvprjoe Kal 'EXKeoaZos
6 alpeoidpxys iyvcopl£eTo.

JOHN DAMASCENE

de haer., ed. MPG 94

ca. 745

28 (c. 693B)
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29 (c. 696A)
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/CaTCtVOpOV 7roXt,T€VOp,€VOl.

30 (c. 696A/B)
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Zapifjaloi, Kal 'EXKeoaZoi* ert Sevpo TTJV *Apafilav KaToiKovvres,
y
KaOvirepdev TTJS NeKpas OaXdoorjs Keipevrjv oiTives drro TOV EX^a,
TWOS ipev8o7rpo<f>'r)TOV, rjTraTrjpevoL, oS ert /cat Sevpo e/c TTJS ovyyevelas
V7rrjpxov MapOovs Kal MapBZva yvvaZKes, TrpooKVvovpevai VTTO TTJS
alpeoecos cbs deal. IIapaTrXr)olcos TCOV * Efiicovalcov Ta rrdvTa exovres*
 TESTIMONIES — TRANSLATION 265

the "bearer-God", suffered martyrdom. And Basilides, Menander,

Cerinthus, Nicolaus, one of the seven deacons, the arch-heretic, enemies
of the truth, became known. Nicolaus mentioned above was one of the
seven deacons and an Ebionite.

I l l 157
In the time of Decius the holy Cyprian suffered martyrdom ... and
Elkesai the arch-heretic became known.

JOHN DAMASCENE
de haer,

28
The Cerinthians, also called Merinthians. They take their name from
Cerinthus or Merinthus. They are Jews and are proud of circumcision.
They said that the world was created by angels and that Jesus was
called Christ because of his progress in virtue.

29
The Nazoraeans. They confess that Jesus is the Christ, Son of God,
but live in every way according to the Law.

30
The Ebionites. They are similar to the above mentioned Cerinthians
and Nazoraeans. The heresy of the Sampsaeans and Elkesaites united
them in some respect. They say that Christ was created in heaven as
was also the Holy Spirit. Christ dwelt in Adam and in the course of
time withdrew from Adam. They say that then he put him on again.
This brought him to perfection when he came in the flesh. They are
Jews. They use the Gospels. Eating meat is abominable to them.
They consider water to be God. As I said Christ put on man when he
came in the flesh. They often baptize themselves in water,summer and
winter, for sanctification, like the Samaritans.

53
The Sampsaeans and the Elkesaites. They still live in Arabia,
above the Dead Sea. They have been deceived by Elxai, a false prophet,
of whose family even up to now, exist Marthous and Marthina, women
who are honoured by the heresy as goddesses. In everything they are
similar to the Ebionites.
266 TESTIMONIES — TEXT

THEODORE BAR-KHONAI

lib. scholiorum, part II, ed. Sober, in: CSCO 69

791/2

p. 301

:
.rd> U>r^ \ nib G I T - A C r^^vr^ «r3ok\o * .OXMJJL r^l^jj rua,

r€*\2rxsL v^rt* r^ok^nao r ^ ^ m n }qcu A^o .r^cnXrdA.1

p. 301
QOOJtuHcVQ^ ^OC7U53 .\9J .CVJL»&l»Hr^3 ^ A c 7 3 <• CU-»f^Lo Jl^.

y 1^1*7)0 .GOTO r&.IGOXft ^ o m m i ^ n o .CDO^ir^b r^jiwr^b

p. 302

GOO r^Lsii ^»:ncca r<\> 1 T ,-Acn •> r^H^j.i QOA&ioo

p. 307

t^N^r^o * ,r? n *7>cu» rtflsu A I ^ J L ^ . it* i -ir^ir^j 'TIS O

p. 336-337

r^acn rcViT. rtLaAr^ ^ i J ^ r ^ o ^L»6m >Ax."\or^L=>

 TESTIMONIES — TRANSLATION 267

THEODOR BAR-KHONAI

liber scholiorum

p. 301
About the Ebionites. This Ebion agrees more or less with the
Carithians (Cerinthians) and the Nazoraeans. About Christ he said
that he was created and he said the same concerning the Holy Spirit.
Christ put on Adam at the beginning. When Adam sinned, he took
him off. He returned and put him on at the end of time. And since
they were Jews, they used the Gospel and they abhorred eating meat
and they honour water as God and every day they baptize themselves
like the Samaritans, summer and winter.

p. 301
About the Carithians (Cerinthians). Of these Cerinthians, one was
from Courinthos and the other from Caritos. They were of the Jewish
race and taught circumcision. They said about the world that it was
made by angels and about Jesus that he became Christ because of
education and the excellence of his works.

p. 302
The heresy of the Nazoraeans. They confess that Christ is the Son
of God, but they behave themselves as Jews in everything.

p. 307
About the Sampsaeans. The Sampsaeans, whose name also means
"churches" (ecclesiae, cf. Elkesaites). They live in Arabia on the shore
of the Red Sea. They are deceived by a man whose name is Elxai,
who was a false prophet. There were two women of his family, Marthous
and Marthana and they are honoured and worshipped by them as
goddesses. In everything they have the same opinion as the Ebionites.

p. 336-337
The heresy of Cerinthus. He also says that after the resurrection
there will be on earth a kingdom of the Messiah and that we shall
enjoy the pleasures of the flesh in Jerusalem. And they say that the
268 TESTIMONIES — TEXT

A ^

r^L-=> .l^iix r^l^A.i .cn»^.:i ^xLrdA •usprtfa .QjoSfuin

r^ocn r^.tocnu .rfiiM r^Lnza.lls -> chev^zp >ctdoJtv»r^A

PASCHASIUS RADBERTUS

expos, in ev. Matth., ed. MPL 120

ca. 860

II 2 (c. 149B/C)
Caeterum quidem haeretici Nazareni sunt vocati, eo quod in Chris­
tum crediderint, ita tamen, ut omnia Veteris Testamenti instituta
servare contendant. Sic enim Christum praedicant suscipi debere, ne
legalis umbram videantur omittere. Quorum quia schisma specialem
elegit vitam, speciale sibi, nescio quo auctore, Evangelium invenerunt,
quod Nazarenorum proprie nominatur. Qui quasi de religione gloriantes
nomen sibi sanctitatis dederunt, et rei facti sunt, non credentes omnibus
Christum ad justitiam posse sufficere. Unde superstitiosi conantes
nova veteribus assuere, pejorem operati sunt scissuram, et facti sunt
sine Deo, qui sine fide inveniuntur.

V 9 (c. 378C)
Hoc plane Ebionitae non intelligentes, commiscuerunt nova veteri­
bus, non putantes sine lege Moysi Christi Evangelium posse sufficere.
 TESTIMONIES — TRANSLATION 269

marriage-feast will last a thousand years. When at a certain time the

apostle John entered the bath-house, as is known from Irenaeus who
received the report from Polycarp, and when he learned that Cerinthus
was inside, he immediately left it and sat at the door, because
he could not endure to be under the same roof as Cerinthus. And
he said to those who were with him: Flee away lest the bath-house in
which is the enemy of the truth, fall down. He was of Jewish descent
and lived in Corinth. He taught that circumcision was necessary,
and about the world that it was created by angels and about Jesus
that he was Christ because of education and he excellence of his
works.

PASCHASIUS RADBERTUS

expos, in ev. Matth.

112
Furthermore some heretics are called Nazoraeans, because they
believed in Christ but they exerted themselves to keep all the decrees
of the Old Testament. For they preached that Christ must be accepted
but they did not seem to omit the shadow of the Law. Since their schism
decided to choose special life, they invented a special Gospel for them­
selves — I do not know the author — which appropriately is called
the Nazoraean Gospel. As if they gloried in their religion they gave
themselves the reputation of holiness and there was brought a charge
against them because they did not believe that Christ was able to
grant sufficient righteousness for everyone. Since they are superstitious
they try to combine the new with the old and they brought about
a even worse schism and they were bereft of God — those who were
found without faith.

V9
This evidently the Ebionites did not understand. They mixed up
the new with the old and did not think that one could comply with
the Gospel of Christ without observing the Law of Moses.
TESTIMONIES — TEXT
 TESTIMONIES — TRANSLATION 271

THE FIHRIST OF AL-NADlM

transl. Dodge
t 995

9,1 (vol. II, p. 773-774)

One day someone cried to him in the temple of idols with a shout:
"Oh, Futtuq, do not eat meat! Do not drink wine! Do not marry
a human being!" This was repeated for him a number of times during
three days. Then, after Futtuq had perceived this, he became connected
with a group of people in the environs of Dastumisan known as the
Mughtasilah. There is still a remnant of them in those regions and
watered districts, even in this our own time.

9,1 (vol. II, p. 811)

The Mughtasilah. These people are very numerous in the regions of
al-Bata'ih; they are (called) the Sabat al-Bata'ih. They observe
ablution as a rite and wash everything which they eat. Their head is
known as al-Hasih and it is he who instituted their sect. They assert
that the two existences are male and female and that the herbs are
from the likeness of the male, whereas the parasite plants are from
the likeness of the female, the trees being veins (roots). They have
seven sayings, taking the form of fables. His (al-Hasih's) disciple
was named Sham'un. They agreed with the Manichaeans about the
two elemental (principles), but later their sect became separate. Until
this our own day, some of them venerate the stars.

THE NESTORIAN HISTORY

Hist Nestorienne, ed. Scher, in: PO 7

10th cent.

p. 191
Celui-ci (scil. Baboukabr) traduisit l'Ancien Testament de l'hSbreu
en syriaque. II changea ensuite de conduite en s'attachant a la doctrine
d'Ebion, qui pretendait que Thumanite du Christ 6tait dSpouillee
de sa divinite et qu'il 6tait de la race d'un certain charletan, appete
Paul l'apotre.
272 TESTIMONIES — TEXT

DIONYSIUS BAR-SALIBI

in apocalypsim, ed. Sedlacek, in: CSCO 101

11171

p. 4

\ rf\%\ \j<A&rf \ (Juicua ^ a A ^ o r ^ " o W r€\* K'acn «fc^r^A

rd-Ach A n n o l o . ^ o j K ' r^L^cuDor^Hr^ QooJcurd»*ioA rtiArC 4

OC73 rd^iwr^t >cuJa .QocO^Acv^r^ (^Lldca^ }clo eucurd^

crA r ^ i o o ooc\ %\\

J iv^rdA X - ^ QDoiicAA A ^ JhSZLwirvr^o

rtLi-ojiLO V "sr^gao : .*\L»ir\r<' r^iAoJfUD aA.*\a

HONORIUS AUGUSTODUNENSIS

de haer. libell, ed. Oehler, in: Corp. Haer. I

12th cent.

X X I I I (p. 328)
Cerinthiani a Cerintho quodam dicti. Hi circumcisionem. observabant,
mille annos in voluptate carnis post resurrectionem futuros praedica-
bant.

X X I V (p. 328)
Nazarei a Nazareth vico dicti. Hi Christum filium dei confitentur,
omnia tamen veteris legis custodiunt.

LII (p. 329)

Ebionitae ab Ebione vocati. Hi Christum perfectum tantum et
iustum virum putant. Hi Semiiudaei sunt, Evangelium tenent, et
legem carnaliter servant.
 TESTIMONIES — TRANSLATION 273

DIONYSIUS BAR-SALIBI

in apocalypsim

p. i
Hippolytus the Roman says: A man appeared, named Caius, saying
that the Gospel is not by John, nor the Apocalypse but that it is by Ce­
rinthus the heretic. And against that Caius the blessed Hippolytus stood
up and showed that the doctrine of John in the Gospel and in the Apo­
calypse, is one and that of Cerinthus is another. Cerinthus, then,
taught circumcision and was enraged against Paul because he had
not circumcised Titus and he called the Apostle and his pupils in one
of his letters false apostles and deceitful labourers. Further he taught
that the world had been created by angels and that the Lord was not
born of a virgin and about carnal food and drink and other blasphemies.

HONORIUS AUGUSTODUNENSIS

de haer. libell.

XXIII
The Cerinthians are so called after a certain Cerinthus. These observe
circumcision and preach that there will be a thousand years, after
the resurrection, spent in fleshly voluptuousness.

XXIV
The Nazoraeans are so called after the village Nazareth. These
confess that Christ is the Son of God but they observe everything in
the old Law.

LII
The Ebionites are called after Ebion. These believe that Christ
is only a perfect and righteous man. They are half-Jews, keep the Gospel
and serve the Law carnally.
274 TESTIMONIES — TEXT

PSEUDO-AUGUSTINE

sermo CLXIX 5 de sancto I oh. evang., ed. Hamman, in: MPL suppl. II
e codice Vaticano ant. 615,ll/12th cent.

c. 1265
At ubi a Domitiano, qui secundus post Neronem Christianorum
persecutor extitit, exilio missus est, irrumpentes in ecclesiam haeretici,
quasi in destituta a pastore ovilia lupi, Marcion, Cerinthus, et Ebion,
ceterique Antichristi, qui Christum fuisse ante Mariam negabant,
simplicitatem fidei evangelicae perversa maculavere doctrina.

PAULUS

de haer. libell., ed. Oehler, in: Corp. Haer. I

11/12th cent.

IV (p. 314)
Cerinthus, a quo Cerinthiani, et Ebion, a quo Ebionitae, pariter
asseruerunt Christum hominem fuisse natum Maria. Contra hos scribit
Iohannes apostolus evangelium. Praeterea Cerinthiani circumcisionem
observant, mille annos post resurrectionem in voluptate carnis futuros
praedicant, unde et Graece Chiliasti, Latine Miliasti sunt appellati.
Item Ebionitae Semiiudai sunt, et ita tenent evangelium ut legem
carnaliter observent; adversus quos ad Galatas Paulus apostolus scri-
bens invenitur.

V (p. 314)
Nazareni dicti qui dum Christum, qui a vico Nazarenus appellatur,
filium dei confiteantur, omnia tamen veteris legis custodiunt.

X X X V (p. 317-318)
Photiniani a Photino Sirmiensi episcopo nuncupati, qui Ebionitarum
haeresin suscitans asseruit Christum a Maria per Ioseph nuptiali
coitu fuisse conceptum. Contra hos scripsit Audentius Hispanus
episcopus.
 TESTIMONIES — TRANSLATION 275

PSEUDO AUGUSTINE

sermones

CLXIX 5
And when he was sent into exile by Domitian who appeared as
the second persecutor of the Christians after Nero, heretics broke
into the Church as wolves into a flock of sheep deprived of the shepherd,
Marcion, Cerinthus, Ebion and the other antichrists who deny that
Christ existed before Mary, to defile the simplicity of the evangelical
faith with a perverted doctrine.

PAULUS

de haer. libell.

IV
Cerinthus from whom come the Cerinthians, and Ebion from whom
come the Ebionites, equally declare that Christ was a man born of
Mary. John the apostle wrote his Gospel against them. In addition
to this the Cerinthians observe circumcision and preach that there
will be a thousand years after the resurrection spent in fleshly volupt­
uousness. Therefore they are named Chiliasts in Greek and Millenarians
in Latin. The Ebionites are also semi-Jews and keep the Gospel in
such a way that they observe the Law carnally. The apostle Paul attack
them writing against them (in the Letter) to the Galatians.

V
Although the so-called Nazoraeans confess that Christ — who is
named after the village Nazarenus — is the Son of God, they never­
theless keep everything of the old Law.

XXXV
The Photinians, named after Photinus the bishop of Sirmium, who
reviving the heresy of the Ebionites declared that Christ has been
conceived by Mary through Joseph in matrimonial intercourse. Against
those wrote the bishop Audentius Hispanus.
276 TESTIMONIES — TEXT

A L E X A N D E R MINORITA

expos, in apoc, ed. Wachtel, in: Mon. Germ. Hist. I

13th cent.

II 2 2 (p. 24)
Tempore beati Johannis surrexerunt falsi apostoli, id est haeretici,
Marchion, Ebion, Cherinthus in Asia, rectam fidem corrumpere niten-
tes, Christum mi nor em patre praedicantes.

NICEPHORUS CALLISTUS

eccl. hist., ed. MPG 145

1256-1335

III 13 (c. 921C-924A)

9
Ilepl rrjs rcov Efiiovaicov alpeoecos.
Ol pkv ovv OVTCOS drrdrrjs etxov erepoi 8k rrjs rrepl rov Xpiorov
SiaOeoecos rov ©eov Yidv IKCLVCOS drroorraoai prj e'xovres, evreXij
9
So£a£eu> rrepl avrov elorjyovvro. EfSicovaiovs rovrovs ol rrpd rjpcov cbvd-
paoav. Toiavrrjs 8* ervxov rrpoorjyrplas, evordxcos rrjv rrjs Siavoias
9 f
avrcov rrrcox^iav viro<f>aivovorjs' ovrco yap rrap Efipaiois 6 rrrcoxds
dvopd£erar ifsiXdv Kal yap avOpcorrov pdvov rov Xpiorov i8d£a£ov,
Kara rrpoKorrrjv rjOovs 8e8iKaicopevov rjppevov pkv Kal yeyewrjpdvov
9
drro Mapias, Kal e/c ovva<f>elas rov Icoor)<f> rrjv dpxrjv eoxrjKora* Kal
ov pahiov eXeyov Sid pdvrjs rrjs Kara Xpiorov rriorecos rrepieivai rd
ocb£eoOai, et prj Kal rrjs vopiKrjs OprjoKelas ris peroxos eirj, KaKeivrjv
9
8r) rrjv rroXireiav pereioi. Trjs S avrrjs alpeoecos els 8vo 8irjprjpevrjs,
ol pkv ravr eXeyov ol 8k rrpooUvro e/c Ilvevparos pkv dyiov Kal
rrjs TlapOevov Mapias yeyewrjoOai Xpiorov, ov prjv Kal rrpovrrdpxovra
Adyov re Kal oo<f>iav rov dvdpxov etvai ©eov. KdvrevOev Kal oSroi rfj
9
eKelvcov rrepierperrovro doefieia. Erriorjs yap KaKeivois Kal ovroi
9
rrjv Kara vdpov Xarpeiav cos rrXeiorov rrepierrovres rjoav. ApeXei roi
9
Kal rrdoas pkv rov ArroordXov rds errioroXds drreoeiovro, drroordrrjv
9
re rov TIavXov eKaXovv, pdvcp Se rep KaO 'Efipaiovs EvayyeXicp
hiereXovv rrpoorerrjKores' Kal rd pkv 2Jdf}j3arov Kal rrjv dXXrjv avrcov
9
rraparrjprjoiv erriorjs eKeivois e<j>vXarrov TTaparTXrjoicos o rjpiv Kal rds
KvpiaKas eripcov els pvrjprjv rrjs rov Xpiorov dvaordoecos.
 TESTIMONIES — TRANSLATION 277

ALEXANDER MINORITA

expos, in apoc.

II 2 , 2
At the time of the blessed John false apostles arose, that means the
heretics, Marcion, Ebion and Cerinthus in Asia, aiming at corrupting
the right faith and preaching that Christ is less than the Father.

NICEPHORUS CALLISTUS

eccl. hist.

III 13
About the heresy of the Ebionites. Some practised this deceit,
but others taught a simple idea about him since they were not able
to disconnect sufficiently the Son of God from the opinion about
Christ. The people before us called them Ebionites. They received
this title when the poverty of their understanding was successfully
brought to light. For this is the word that means "poor" with the
Hebrews. They believed that Christ was only a mere man, justified
according to his progress in his way of life. He came forth and was
born of Mary and had his beginning in her marriage with Joseph.
And they said that one could not easily attain salvation through
the faith of Christ unless one participated in the legal rituals and
shared in that way of life. This heresy is split up into two parts:
Those who said this and those who keep the idea that Christ was born
of the Holy Spirit and the virgin Mary, though they say he is not the
pre-existent word and wisdom of God, without beginning. Therefore
they perish in their impiety. For they are the same as these and those
were very engaged in the worship according to the Law. They indeed
also rejected all the epistles of the Apostle and called Paul an apostate.
They are continually faithful to the Gospel according to the Hebrews,
to that only. They kept the Sabbath and other observances of the same
kind. Like us they also honour the Lord's day as a remembrance of
the resurrection of Christ.
278 TESTIMONIES — TEXT

III 14 (c. 924A/D)

Ilepl Krjpivdov rod alpeoidpxov.
Tfj S* avrfj rov \povov <f>opa Kal KrjpivOov riva aXXrjs alpioecos dpxrjydv
rdios iKKXrjoiaariKos dvrjp loropei yeveoOai* „*AXXa Kal KrjpivOos
d 6V drroKaXviftecov cbs vrrd drroordXov peydXov yeypapipiivcov repa-
roXoyias rjpuv cbs Si* dyyeXcov avrcp SeSiSaypiivas ipevSdpevos irreiodyei,
Xeycov, pier a rrjv dvdoraoiv irriyeiov etvai rd fiaoiXeiov rov Xpiorov*
t
Kal rrdXiv imOvplais Kal rjSovais ev IepovoaXr)pi rrjv odpKa rroXirevo-
pievrjv SovXeveiv* Kal ixOpds vrrdpxcov rats rpa<f>ais rov ©eov, dpiOpidv
XiXioerias iv ydpiov ioprfj OiXcov irXavav Xeyei yevioOai. „Tov S*
avrov Kal Aiovvoios d *AXe£av8pelas piipivrjrai iv Sevripa rcov 'Erray-
yeXicov rrepl rrjs 'Icodwov 'ArroKaXviftecos' „KqpivOov, Xeycov, rov Kal
rrjv drr* iKeivov KXrjOeioav KrjpivOiavrjv aipeoiv ovorrjodpievov, d£id-
morov im<f>rjpioai OeXrjoavra rep iavrov rrXdopiari ovopia. TOVTO yap
etvai rrjs SiSaoKaXias avrov TO Soypia* irriyeiov eoeoOai rrjv rod
©eov fiaoiXelav Kal cbv avrds cbpiyero, </>iXoocbpiaTos cov Kal rrdvv
oapKiKos, iv TOVTOIS dveiporroXeiv eoeoOai yaorpds Kal rcov vrrd yaorepa
rrXrjopiovcov, rovr* eon oiriois Kal rrorois Kal ydpiois' Kal hi cbv
ev<f>rjpdrepov ravra cprjOrj rropieioOai, ioprais Kal Ovoiais Kal iepeicov
o<f>ayais* ,,Kal Aiovvoios piev ravra* Elprjvaios Se, Kal aXXas IXiyyov
rrXrjpeis <f>avraoias iv rfj rrpcbrrj rcov Tlpds rds aipioeis rrpoOipievos,
iv rep rpircp rrjs avrov npaypiareias Kal aXXrjv rjpZv rrepl avrov XrjOrjs
loropiav OVK dfjiav im<f>ip€i' rjv iK rrapaSdoecos IIoXvKdprrov rod
€
Zpvpvaicov imoKorrov ex^iv <f>rjolv* cbs XP ^ yevopiivrjs, rov
,
drrdoroXov 'Icodvvrjv fiaXaveicp ^/^^o acJ0a^• yvdvra Se, [iv] rep pieXXeiv
elolevai, KrjpivOov evSov ovra, Ovpa£e ooov rdxos avOis dvarrrjSrjoai,
pirjSe rrjs avrov oreyrjs pieraXaxeiv iKeivep SUaiov Kpivavra* elorjyrj-
oaoOai re Kal rots pier* avrov rovro, 0vycopi€v, irreirrdvros, pir) rd
fiaXaveiov rjpuv ovprrreorj, evSov ovros KrjpivOov rov rrjs dXrjOeias
ixOpov.

V 12 (c. 1092B/C)
ElSevai pievroi xp^cbv, cbs rcov ippirjvevrcov d Svpipiaxos rrjs *E/3ico-
vaieov alpeoecos r)v* rj Sfj, cbs avcoOev SieXdpopiev, rrrcoxd riva Kal
evreXrj rrepl Xpiorov 8o£d£ovoa r)v* tpiXdv yap avOpcorrov rov Xpiorov
eXeyev etvai* Kal c £ *Icoor)<f> Kal Mapias rrjv dpxrjv ioxrjKevai* ol
vai
Kal rov vdpiov 'IovSaiKcbrepov <f>vXdrreiv XPl dmoxvpitpvro. *E£i-
Soro Se d Evpipiaxos vrropvrjpiara Kal els rd Kara MarOalov lepdv
EvayyeXiov, d<f>* ofi Kal rrjv avrov aipeoiv ovviorav Kal Kparvveiv
SoKet.
 TESTIMONIES — TRANSLATION 279

III 14
About Cerinthus the arch-heretic. In that same period is it said by
Gaius an ecclesiastic that Cerinthus the leader of another sect appeared.
But Cerinthus also produced some marvellous tales in a deceitful
way — ostensibly based upon apocalypses written by a great apostle
— which were supposed to have been shown to him by angels, saying
that after the resurrection the kingdom of Christ would be established
on earth and the flesh would again enjoy lusts and pleasures living
in Jerusalem. And being an enemy of the Scriptures of God he said,
since he wished to lead men astray, that there would be a marriage-
feast of a thousand years. Dionysius of Alexandria mentions him in
his second book on the Promises also in connection with the Apocalypse
of John. He said: Cerinthus who also made up the heresy which is
called after his name wished to give a trustworthy name to his own
invention. For this is the idea of his doctrine: The kingdom of God will
be on earth and he looked forward to those things — being a lover of
the body and grossly carnal — of which the heart will dream and by
which it is satisfied, viz. food and drink and marriage feasts. And by those
things he believed he would apquire for himself a better reputation:
feasts, sacrificial repasts and sacrifices of animals. So far Dionysius.
And Irenaeus reveals other phantasies, full of absurdities, in the first
book against the Heresies. In the third book of his work he relates
to us also another story in connection with him which is worth keeping
in remembrance. He says that he learned it from the tradition of Poly-
carp the bishop of Smyrna: When it was necessary, John the apostle
made use of a bath-house. When they were about to enter and he knew
that Cerinthus was inside he jumped up again, because he did not
believe it right to be with him under the same roof. He also said to
those with him: "Let us flee lest the bath-house fall upon us, since
Cerinthus the enemy of the truth is inside".

V12
It is necessary to know that of the translators Symmachus belonged
to the heresy of the Ebionites. It was a heresy which had poor and
simple ideas about Christ, as we expounded above. They said that Christ
was a mere man and that he owed his beginning of his life to Joseph and
Mary. They exerted themselves to keep the Jewish law. Symmachus
published commentaries on the holy Gospel according to Matthew with
which he believed he could fortify and strengthen his heresy.
280 TESTIMONIES — TEXT

V I 22 (c. 1173B)
KrjpivOov he rov Kal rrjv an eKeivov KXrjdeioav KrjpivOiavrjv ovorrj-
adpievov aipeoiv, dtjidmorov em<l>rjpiioai OeXrjoavra rep eavrov rrpdypiari
ovopia* rovro yap etvai rrjs hihaoKaXias avrov rd Soypia, erriyeiov
eoeodai rr)v rov Xpiorov flaoiXeiav Kal ctv avrds cbpeyero, <f>iXoocb-
piaros oov Kal rrdvv oapKiKos, ev rovrois dveiporroXeiv eoeoOai* yaorpds
Kal rcov VTTO yaorepa rrXr]opt,ovrjs, rovreori oiriois Kal rrorois Kal
ydpiois, Kal hi* cZv ev<f>rjpidr€pov ravra cprjdrj noieloOai, eoprais Kal
dvoiais Kal iepeicov o<f>ayais.
 TESTIMONIES — TRANSLATION 281

VI 22
See III 14 from: "Cerinthus who also made up... sacrifices of animals".
 INDEX OF NAMES

Aaron Epiphanius, Pan. 30 13 3

Epiphanius, Pan. 19 2 1 Anicetus
3 0 13 6 Jerome, de vir. ill. XXII
3 0 18 4 Annas
Abraham Jerome, in Es. 49,7
Origen, in Matth. X V 14 Antinous
Epiphanius, Pan. 2 9 9 4 Jerome, de vir. ill. XXII
30 3 5 Antioch
3 0 18 4 Alexander of Alexandria, epist. I X
3 0 18 7 Epiphanius, Pan. 28 2 3
3 0 18 8 29 1 3
69 2 3 Jerome, de vir. ill. X V I
Acts of the Apostles Praedestinatus I 10
Origen, Horn, in Jer. X I X 12 Theodoret of Cyr, haer. fab. I 4 3 5
Epiphanius, Pan. 2 9 6 7 Cassiodorus, hist. eccl. trip. I 14
Jerome, de vir. ill. I I Timothy, de recept. haer. C.28C-29A
Filaster, div. her. lib. X X X V I Apelles
Aots of the Apostles (apocr.) Tertullian, de praescr. X 8
Epiphanius, Pan. 3 0 16 6 X X X I I I 3-5
Adam Jerome, in Tit. 3,10-11
Epiphanius, Anac. t. 2 3 0 2 Pacianus, epist. I 1
Pan. 3 0 3 3 Apocalypse of John
30 3 5 Eusebius, hist. eccl. I l l 2 8 3
53 1 8 V I I 25 1
69 2 3 Filaster, div. her. lib. L X
Jerome, in Gal. 3,13-14 Dionysius bar-Salibi, in apoc. p. 4
Marius Vict., in ep. ad Qal. 1,15 Nicephorus Callistus, eccl. hist. V 12
John Damascene, de haer. 3 0 Aquila
Theodor bar-Khonai, lib. schol., p. 301 Irenaeus, adv. haer. I l l 21 1
Adraa Origen, in Matth. X V T 16
Epiphanius, Pan. 3 0 18 1 Eusebius, hist. eccl. V 8 10
Akiba Jerome, epist. 5 7 11 3
Jerome, in Es. 8,11-15 in Gal. 3,13-14
Alcibiades of Apamaea in Hab. 3,10-13
Hippolytus, Ref. I X 13 1 de vir. ill. L I V
I X 17 2 inEs. 8,11-15
Theodoret of Cyr, haer fab. I I 7 49,7
Anabathmoi of James Arabia
Epiphanius, Pan. 3 0 16 6 Epiphanius, Pan. 3 0 2 9
Ananias Anac. t. 3 5 3 1
Origen, Horn, in Jer. X I X 12 John Damascene, de haer. 53
Andrew Theodor bar-Khonai, lib. schol. p . 307
 NAMES 283

Arielitis Barachia
Epiphanius, Pan. 19 1 2 Jerome, in Matth. 2 3 , 3 5
Arius(rians) Bartholomew
Jerome, adv. Luc. 2 6 Eusebius, hist. eccl. V 10 3
Rufinus, expos, symb. 37 Basanitis
Cassianus, de incarn. dom. c. Nest. I 2 Epiphanius, Pan. 2 9 7 7
Hilarius Arel., expos, in epist. cath. I 30 2 7
Joh. 1,1 30 2 8
Arnon (river) 30 18 1
Epiphanius, Pan. 5 3 1 1 Basilides(ians)
Artemas Epiphanius, Pan. 31 2 1
Methodius, conv. V I I I 10 Gregory of Naz., oral. X X V 8
Alexander of Alexandria, epist. I X Constitutions Apost. V I 8 1
Theodoret of Cyr, eccl. hist. I 4 3 5 Georgius Monachus, chron. breve I I
haer. fab. V 11 135
(-onians) al-Bata'ih
Artemis Fihrist 9,1
Epiphanius, Pan. 19 2 1 Batanea
Artemon Epiphanius, Pan. 3 0 2 7
Gennadius, de eccl. dogm. 22 Belgians
Cassiodorus, hist. eccl. trip. 1 14 Cassianus, de incarn. dom. c. Nest. I 2
Asia Beroea
Irenaeus, adv. haer. I 2 6 1 Epiphanius, Pan. 2 9 7 7
Epiphanius, Pan. 2 8 1 4 Jerome, de vir. ill. I l l
28 2 6 Bethlehem
28 6 4 Epiphanius, Pan. 2 9 6 7
28 8 2 Jerome, in Matth. 2 , 5
3 0 18 1 Borosus the Sardinian
30 24 1 Marius M e r c , app. ad contrad. XII
51 2 3 anath. Nest. 14-15
Jerome, de vir. ill. I X Byzantium
in Matth., praef. Hippolytus, Ref. V I I 3 5 1
Monarch. Prologues Caesarea
Marius M e r c , app. ad contrad. XII Jerome, de vir. ill. I l l
anath. Nest. 14-15 adv. Pel. i n 2
Theodoret of Cyr, haer. fab. I I 3 Cainites
Alexander Minorita, exp. in Apoc. H Jerome, adv. Lucif. 2 3
2,2 Caiaphas
Asteroth Epiphanius, Pan. 3 0 13 6
Epiphanius, Pan. 3 0 2 8 3 0 14 3
Atticus Jerome, in Es. 49,7
Chronicon Paschale 2 5 2 C / D Caius
Audentius Hispanus Eusebius, hist. eccl. I l l 28 1
Paulus, de haer. lib. XXXV Theodoret of Cyr, haer. fab. I I 3
Babylon Dionysius bar-Salibi, in Apoc. p . 4
Epiphanius, Pan. 19 2 1 Nicephorus Callistus, eccl. hist. V 12
Barabbas Callistus
Jerome in ,Matlh. 27,16 Hippolytus, Ref. I X 13 1
284 INDEX

I X 13 4 Nicophorus Callistus, eccl. hist. V 12

I X 13 5 Cerinthus
Caphernaum Epistula Apost. 1.(12)
Epiphanius, Pan. 3 0 13 2 7.(18)
Caritos Irenaeus, adv. haer. I 2 6 1
Theodor bar-Khonai, lib. schol. p. 301 126 2
Carpocrates(ians) III 3 4
Irenaeus, adv. haer. I 2 6 1 I I I 11 1
Hippolytus, Ref. V I I 3 4 1 Hippolytus, Ref., prol. V I I 7
Epiphanius, Pan. 28 1 1 VII 9
30 1 3 V I I 33 1
3 0 14 2 VII 34 1
Gregory of Nazianzus, oral. X X V 8 V I I 35 1
Jerome, adv. Luc. 2 3 X21 1
Pseudo-Hieronymus, indie, de haer. X X22 1
Timothy, de rec. haer. 2 8 B / C c. Noet. X I
Isidorus of Seville, de haer. lib. V I I I Pseudo-Tertullian, adv. omn. haer. 3
Cataphrygians Victorinus Poet., comm. in apoc. X I 1
Pacianus, epist. 1 1 XXI 3
Celsus Eusebius, hist. eccl. I l l 2 8 1
Origen, c. Cels. U 1 I I I 28 2
Cerdo(onians) III 28 4
Gregory of Naz., orat. X X V 8 III 28 6
Pacianus, epist. I 1 I V 14 6
Cerinthians VII 25 1
Epiphanius, Ancor. 13 3 Epiphanius, Anac. t. 2 2 8
Anac. t. 2 28 Pan. 28 1 1
t. 2 3 0 1 28 1 4
Pan. 2 8 1 1 28 2 6
28 8 2 28 4 1
30 1 3 28 6 1
30 26 1 28 8 1
69 2 3 29 7 6
Gregory of N a z . , orat. X X V 8 30 3 7
Augustine, de haer. 8 30 14 2
Praedestinatus I 8 31 2 1
Theodoret of Cyr, haer. fab. IL 11 51 2 3
Timothy, de rec. haer. 28C-29A 51 3 6
ex. Nic. pand. 2 51 4 2
Isidorus of Seville, de haer. lib. I X 51 6 7
quaest. in v. t. in 51 7 3
Lev. X I 7 51 10 4
etym. lib. V I I I V I 8 Jerome, epist. 112 13
John Damascene, de haer. 2 8 adv. Luc. 2 3
30 26
Theodor bar-Khonai, lib. schol. p . 301 devir. ill. I X
Honorius August., de haer. lib. X X I T I in Matth., praef.
Paulus, de haer. lib. I V Constitutiones Apost. V I 8 1
 NAMES 285

Filaster, div. her. lib. XXXVI Coba

XXXVII see Kocheba
LX Coele Syria
Monarchian Prologues Epiphanius, Pan. 2 9 7 7
Pseudo Hieronymus, indie, de haer. X Constantino
Augustine, de haer. 8 Epiphanius, Pan. 19 2 4
Praedestinatus I 8 19 2 5
Theodoret of Cyr, haer. fab., Corinth
prol. lib. I I Theodor bar-Khonai, lib. schol. p . 301
113 p. 3 3 6 / 7
Vll Cornelius
Pseudo Hegemonius, acta arch. Epiphanius, Pan. 2 8 2 4
LXVIII Timothy, de rec. haer. 28C-29A
Hilarius Arel., exp. in ep. cath. I Joh. Cyprian
1,1 Georgius Monachus, chron. breve I I I
Gennadius, de eccl. dogm. 2 2 157
25 Cyprus
Primasius, comm. in apoc, praef. lib. I Epiphanius, Pan. 3 0 18 1
Timothy, de rec. haer. 2 8 B / C Damascus
28C-29A
Eusebius, onom. p. 172,1-3
ex Nic. pand. 2
Jerome, in situ 112
Isidorus of Seville, etym. lib. V I I I V I
Damasus
Chronicon Paschale 2 5 2 C / D
Marius Mercator, app. ad contrad. XII
Georgius Monachus, chron. breve I I 1 3 5
anath. Nest. 14-15
John Damascene, de haer. 2 8
Daniel
Theodor bar-Khonai, lib. schol. p. 301
Epiphanius, Pan. 3 0 18 4
p. 3 3 6 / 7
Jerome, in Dan., praef.
Dionysius bar-Salibi, in apoc. p. 4
Darius
Honorius August., de haer. lib. X X I I I
Pseudo Augustine, sermo C L X I X 5 Epiphanius, Pan. 19 2 1

Paulus, de haer. lib. I V Dastumisan

Alexander Minorita, exp. in apoc. I I Fihrist 9,1

22 David
Nicephorus Callistus, eccl. hist. V 12 Tertullian, de came Chr. 14
Choba Eusebius, dem. ev. V I I I 1
see Kocheba Epiphanius, Pan. 3 0 15 2
Chocheba 30 18 4
see Kocheba 30 18 9
Claudius Ambrose, de fide V 8 105
Epiphanius, Pan. 51 6 7 Chronicon Paschale 2 5 2 C / D
Clement Decius
Epiphanius, Pan. 3 0 15 1 Georgius Monachus, chron. breve I I I
30 15 2 157
Cleobios(-bus) Dead Sea
Epiphanius, Pan. 51 6 7 Epiphanius, Pan. 19 1 2
Constitutiones Apost. V I 8 1 Anac. t. 3 5 3 1
Cleoboulos Pan. 5 3 1 1
Epiphanius, Pan. 51 6 7 John Damascene, de haer. 5 3
286 INDEX

Decapolis 30 2 7
Epiphanius, Pan. 2 9 7 7 30 3 1
30 2 7 30 13 1
Demas 30 14 6
Epiphanius, Pan. 51 6 7 30 15 3
Demiurg 30 17 1
Gregory of Naz., orat. X X V 8 30 17 3
Doctrine of Peter 30 17 5
Origen, de princ. I , praef. 8 30 18 1
Desposyni 30 2 4 3
Eusebius, hist. eccl. I 7 14 30 2 4 5
Domitian 30 2 4 6
Monarchian Prologues 30 2 4 7
Theodoret of Cyr, haer. fab. I I 2 30 3 3 3
Primasius, comm. in apoc., praef. lib. I 31 2 1
Pseudo-Augustine, sermo C L X I X 5 512 3
Dionysius of Alexandria 51 6 7
Eusebius, hist. eccl. I l l 2 8 3 51 10 4
I I I 28 6 Ambrose, de fide V 8 105
Theodoret of Cyr, haer. fab. I I 3 Jerome, epist. 112 13
Nicephorus Callistus, eccl. hist. V 12 112 16
Dositheus adv. Luc. 2 3
Constitutiones Apost. V I 8 1 26
Pacianus, epist. I 1 de perp. virg. 17
Ebion in Oal. 1,1
Tertullian, de praescr. X 8 1,11-12
X X X I I I 3-5 3,13-14
XXXIII11 6,3
de virg. vel. 6 1 in Eph. 4,10
de came Chr. 14 in Tit. 3,10-11
18 in. Matth., praef.
24 in Es. 1,3
Hippolytus, Ref. V I I 3 5 1 Pacianus, epist. I 1
Pseudo Tertullian, adv. omn. haer. 3 Filaster, div. her. lib. X X X V I I
Origen, de princ. I V 3 8 Pseudo-Ignatius, ep. ad Phil. V I
in ep. ad Rom. I l l 11 Monarchian Prologues
c. Cels. I I 1 Pseudo Hieronymus, indie, de haer.
Pseudo Tertullian, carmen I X
Victorinus Poet., comm. in apoc. X I 1 XXXVI
Alexander of Alexandria, epist. I X Augustine, epist. C V I 16 1
Hilary of Poitiers, de trin. I 2 6 Eufinus, exp. symb. 37
H 4 Cassianus, de inc. dom. c. Nest. I 2
1123 HI 5
VII 3 V10
VII7 Marius M e r c , app. ad contrad. XII
Optatus of Mil., de schism, donat. IV 5 anath. Nest. 13
Epiphanius, Pan. 3 0 1 1 14-15
30 2 1 Theodoret of Cyr, eccl. hist. I 4 5 3
 NAMES 287

V 11 3 onomasticon p . 172,1-3
haer. fab., prol. de eccl. theol. 1 1 4
II 1 120
Pseudo Hegemonius, acta arch. Epiphanius, Pan. 19 5 4
LXVIII Anac. t. 2 3 0 1
Hilarius Arel., exp. in ep. cath. I J oh. Pan. 3 0 1 1
1,1 30 15 3
Gennadius, de eccl. dogm. 2 Anac. t. 3 5 3 1
22 Pan. 5 3 1 3
Primasius, comm. in apoc, praef. lib. I 69 2 3
Cassiodorus, hist. eccl. trip. I 14 Jerome, epist. 112 13
I X 16 V de situ 112
Isidorus of Seville, etym. lib. V I I I V I in Hab. 3,10-13
37 de vir. ill. I X
Theodor bar-Khonai, lib. schol. p. 301 LIV
Nestorian History, p. 191 in Matth. 12,2
Honorius August., haer. lib. L I I 12,13
Pseudo Augustine, sermo C L X I X 6 in Dan., praef.
Paulus, de haer. lib. I V in Es. 1,12
Alexander Minorita, exp. in apoc. I I 66,20
22 in Hiez. 44,6-8
Ebionite(s) Constitutiones Apost. V I 6 6
Irenaeus, adv. haer. I 26 2 Augustine, de haer. 10
m i l 7 32
I I I 21 1 Cassianus, de inc. dom. c. Nest. I 2
I V 33 4 Praedestinatus 1 1 0
V 1 3 132
Hippolytus, Ref., prol. V I I 8 and 9 Theodoret of Cyr, haer. fab. II1
V I I 34 1 II11
X22 1 Vll
Pseudo Tertullian, adv. omn. haer. 3 Timothy, de rec. haer. 2 8 B / C
Origen, de princ. I V 3 8 28C-29A
horn, in Luc. X V I I ex Nic. pand. 2
horn, in Jer. I l l 5 Isidorus of Seville, de haer. lib. V I I I
in Matth. X I 12 XI
X V I 12 etym. lib. V I I I V I
Ser. 79 3711
in Luc. 14,18ff vni^vi
in ep. ad Titum 38*
c. Cels. I I 1 Chronicon Paschale 2 5 2 C / D
V61 Georgius Monachus, chron. brevell 135
V66 John Damascene, de haer. 3 0
Methodius, conv. V I I I 10 53
Eusebius, dem. ev. V I I 1 Theodor bar-Khonai, lib. schol. p . 301
hist. eccl. I l l 27 1 p. 3 0 7
I I I 27 5 Paschasius Radb., exp. in ev. Matth.
V 8 10 V9
V17 Honorius August., de haer. lib. L I I
288 INDEX

Paulus, de haer. lib. I V 19 2 5

Nicephorus Callistus, eccl. hist. I l l 13 19 5 4
i n 14 19 6 1
Egypt(ians) 30 3 2
Hippolytus, Ref., prol. V I I 7 3 0 17 4
V I I 33 1 30 17 5
I X 17 2 3 0 17 6
X21 1 Anac., t. 3 5 3 1
Epiphanius, Pan. 29 5 4 Pan. 5 3 1 2
30 3 3 3 53 1 3
Theodoret of Cyr, haer. fab. I I 3 53 1 5

Elci Augustine, de haer. 3 2

Praedestinatus I 32
see Elxai
Theodoret of Cyr, eccl. hist. I I 7
Eleutherus
Kolner-Codex 94,1-95,14
Jerome, de vir. ill. X X I I
96,6-16
Elia
96,21-97,10
Epiphanius, Pan. 3 0 15 2
97,11-17
38 18 4
Georgius Monachus, chron. breve I I I
38 18 9
157
Eliezer
John Damascene, de haer. 5 3
Jerome, in Es. 8,11-15
Theodor bar-Khonai, lib. schol. p. 3 0 7
Elisah
Elxai, book of —
Epiphanius, Pan. 3 0 18 4
Fihrist 9,1
Elkesaites Hippolytus, Ref. I X 13 1
Eusebius, hist. eccl. V I 38 I X 13 4
Epiphanius, Anac. t. 2 3 0 1 I X 15 1
Pan. 3 0 3 2 I X 15 2
Anac. t. 3 5 3 1 I X 15 3
Pan. 5 3 1 1 X29 1
Augustine, de haer. 10 Eusebius, hist. eccl. V I 3 8
32 Epiphanius, Pan. 19 3 4
Praedestinatus I 3 2 19 4 3
Theodoret of Cyr, eccl. hist. I I 7 19 6 1
n n 53 1 3
Timothy, de rec. haer. 3 2 B Theodoret of Cyr, haer. fab. I I 7
ex Nic. pand. 2 Enkratites
John Damascene, de haer. 3 0 Origen, c. Cels. V 6 6
53 Ephesus
Theodor bar-Khonai, lib. schol. p. 307 Irenaeus, adv. haer. I l l 3 4
Elxai Eusebius, hist. eccl. I V 14 6
Hippolytus, Ref., prol. I X 4 Monarchian Prologues
I X 13 1 Epiphanius
I X 15 2 Augustine, de haer. 10
I X 17 2 32
X29 1 Praedestinatus I 3 2
Methodius, conv. V I I I 10 Eunomians
Epiphanius, Pan. 19 1 4 Cassianus, de inc. dom. c. Nest. I 2
 NAMES 289

Eusebius i n 27 4
Augustine, de haer. 10 I I I 39 16
Theodoret of Cyr, haer. fab. I I 2 I V 22 8
Eve Epiphanius, Pan. 30 3 7
Tertullian, de virg. vel. 6.1 Didymus the Blind, comm. in Psalm.
Ezechiel Jerome, epist. 20 5 4
Epiphanius, Pan. 3 0 18 4 in Micha 7,6
Faustus de vir. ill. I I
Augustine, c. Faust. X I X 7 in Matth. 6,11
Futtuq 27,16
Fihrist 9,1 in Es. 40,9-11
Gaius praef. 65
see Caius in Ez. 16,13
Galatia(ians) 18,5-9
Tertullian, de praescr. X X X I I I 3-5 adv. Pel. I l l 2
de virg. vel. 6.1 Theodoret of Cyr, haer. fab. I I 1
Epiphanius, Pan. 2 8 6 4 Nicephorus Callistus, eccl. hist. I l l 13
Praedestinatus I 8 — in Hebrew letters or Hebrew Gospel
19 Epiphanius, Pan. 30 13 2
Isidorus of Seville, etym. lib. V I I I V I Jerome, epist. 120 8
37 in Eph. 5,4
Paulus, de haer. lib. I V de vir. ill. I l l
Galilee XVI
Epiphanius, Pan. 29 6 7 in Psalm, tract. 135
Jerome, in situ 143 — of John
Gallograecia Irenaeus, adv. haer. I l l 11 1
Jerome, de vir. ill. CVTI III 11 7
Pseudo Hieronymus, indie, de haer. Epiphanius, Pan. 30 23 2
XXXVI Victorinus Poet., comm. in apoc. X I 1
Isidorus of Seville, etym. lib. V I I I V I Filaster, div. her. lib. L X
38 Marius M e r c , app. ad contrad. XII
Gnostics anath. Nest. 14-15
Hippolytus, Ref. V I I 3 5 1 Theodoret of Cyr, haer. fab., prol. lib.
prol. I X 4 II
X23 1 Primasius, comm. in apoc., praef. lib. I
Epiphanius, Pan. 2 9 6 6 Dionysius bar-Salibi, in apoc, p. 4
Gospel acc. to the Apostles Paulus, de haer. lib. IV
Jerome, adv. Pel. I l l 2 — of Luke
— acc. to the Twelve Apostles Irenaeus, adv. haer. I l l 11 7
Origen, horn, in Luc. 1 1 Epiphanius, Pan. 69 2 3
— acc. to the Egyptians Didymus the Blind, comm. in Psalm.
Origen, horn, in Luc. 1 1 — of the Nazoraeans
— acc. to the Hebrews Jerome, in Matth. 12,13
Clement of Alexandria, strom. I I I X 23,35
45 5 Paschasius B a d b . , expos, in ev. Matth.
Origen, in J oh. I I 12 112
in Matth. X V 14 — of Mark
Eusebius, hist. eccl. I l l 2 5 5 Irenaeus, adv. haer. I l l 11 7
290 INDEX

Eusebius, hist. eccl. I l l 39 16 Timothy, de rec. haer. 2 8 B / C

— of Matthew Nicephorus Callistus, eccl. hist. I l l 13
Irenaeus, adv. haer. I 26 2 Hegesippus
I I I 11 7 Jerome, de vir. ill. X X I I
Eusebius, hist. eccl. I l l 2 4 6 Hermogenes
I I I 39 16 Epiphanius, Pan. 51 6 7
V82 Herod
V 10 3 Epiphanius, Pan. 30 13 6
V 17 30 14 3
V I 25 4 Jerome, de vir. ill. I X
theophanie in Es. 49,7

Epiphanius, Pan. 2 8 5 1 Hillel

29 9 4 Jerome, in Es. 8,11-15

30 3 7 Hippolytus

30 13 1 Dionysius bar-Salibi, in apoc. p. 4

30 13 2 Homerites

30 14 2 Epiphanius, Pan. 30 3 3 3

69 2 3 Idumaeans

Jerome, de vir. ill. L I V Epiphanius, Pan. 30 33 3

adv. Pel. I l l 2 Iessaeans

Filaster, div. her. lib. X X X V I Epiphanius, Pan. 29 1 3

Theodoret of Cyr, haer. fab. I I 1 29 5 4

Nicephorus Callistus, eccl. hist. I l l 14 29 7 1

Iesse
— acc. to Peter
Jerome, in Es. 11,1-3
Theodoret of Cyr, haer. fab. I I 2
Iexai
Greece
Epiphanius, Pan. 19 1 4
Praedestinatus I 32
53 1 3
Greek(s)
Ignatius
Hippolytus, Ref. I X 17 2
Jerome, de perp. virg. 17
Epiphanius, Pan. 28 4 2
Georgius Mon. chron. breve I I 135
9

30 16 9
— to the Ephesians
53 1 3 Jerome, de vir. ill. X V I
Hades — to the Magnesians
Epiphanius, Pan. 3 0 2 4 4 Jerome, de vir. ill. X V I
Hadrian — to the Philadelphians
Eusebius, dem. ev. I l l 5 Jerome, de vir. ill. X V I
Jerome, de vir. ill. XXII — to Polycarpus
Hebrews Jerome, de vir. ill. X V I
Eusebius, hist. eccl. I l l 2 4 6 — to the Smyrnaeans
III 25 5 Eusebius, hist. eccl. I l l 3 6 11
I I I 27 5 Jerome, de vir. ill. X V I
I V 22 8 — to the Romans
V82 Jerome, de vir. ill. X V I
onomasticon p. 172,1-3 — to the Trallians
Jerome, in Es. 40,9-11 Jerome, de vir. ill. X V I
Theodoret of Cyr, haer. fab. I I 1 India

113 Eusebius, hist. eccl. V 10 3

 NAMES 291

Ioiada Jericho
Jerome, in Matth. 23,35 Origen, in Matth. X V I 12
Irenaeus Jerusalem
Eusebius, hist. eccl. I l l 28 6 Irenaeus, adv. haer. I 2 6 2
Jerome, de perp. virg. 17 Origen, in Matth. X V I 16
Theodoret of Cyr, haer. fab. I I 2 Eusebius, dem. ev. I l l 5
Theodor bar-Khonai, lib. schol. p. 3 3 6 / 7 hist. eccl. I l l 5 3
Nicephorus Callistus, hist. eccl. V 12 I I I 28 2
Isaac Epiphanius, Pan. 19 3 5
Epiphanius, Pan. 3 0 3 5 19 3 6
3 0 18 4 28 2 4
3 0 18 7 28 2 5
Isaiah 28 4 1
Epiphanius, Pan. 3 0 18 4 29 7 8
Ismaelites 30 2 7
Epiphanius, Pan. 3 0 33 4 30 13 4
Israel 30 16 9
Origen, de princ. I V 3 8 51 10 4
Epiphanius, Pan. 3 0 13 3 Jerome, in Es. 8,11-15
Jerome, in Es. 1,12 30,6-9
30,6-9 Marius Vict., in ep. ad Gal. 4,12
Filaster, div. her. lib. X X X V I Theodoret of Cyr, haer. fab. I I 3
Iturea Timothy, de rec. haer. 28C-29A
Epiphanius, Pan. 19 1 2 Chronicon Paschale 2 5 2 C / D
53 1 1 Georgius Mon., chron. breve I I 135
Jacob Theodor bar-Khonai, lib. schol. p. 3 3 6 / 7
Epiphanius, Pan. 3 0 3 5 Nicephorus Callistus, eccl. hist. V 12
30 18 4 Jew(8)
3 0 18 7 Tertullian, adv. Marc. I V 8
James Origen, horn, in Gen. I l l 5
Eusebius, dem. ev. I l l 5 in Matth. X I 12
Epiphanius, Pan. 2 8 2 3 X V I 12
30 2 6 Ser. 79
30 13 3 c. Cels. I I 1
30 23 3 V61
78 7 7 Eusebius, dem. ev. I l l 5
Jerome, de vir. ill. I I VII1
IX hist. eccl. I l l 27 5
Marius Vict., in ep. ad Gal. 1,15 Epiphanius, Pan. 19 1 2
4,12 19 1 5
Timothy, de rec. haer. 28C-29A 19 3 6
Joseph Anac. t. 2 28
see Mary 30 2
Jeremiah Pan. 2 9 5 4
Epiphanius, Pan. 3 0 18 4 29 1 7
Jerome, in Matth. 27,9-10 29 7 2
book of — 29 7 4
Jerome, in Matth. 27,9-10 29 7 5
292 INDEX

29 9 1 51 4 2
29 9 2 69 2 3
29 9 3 Jerome, adv. Luc. 23
30 1 3 de vir. ill. I X
30 1 5 XVI
30 2 2 Filaster, div. her. lib. L X
30 2 3 Marius M e r c , app. ad contrad. XII
30 33 3 anath. Nest. 14-15
53 1 3 Theodoret of Cyr, haer. fab.,
53 1 4 prol. lib. I I
Jerome, epist. 112 13 113
112 16 Timothy, de rec. haer. 28C-29A
125 12 Theodor bar-Khonai, lib. schol. p. 301
in Hab. 3,10-13 p. 302
in Ban., praef. p. 3 3 6 / 7
in Es. 1,12 Dionysius bar-Salibi, in apoc. p. 4
5,18-19 Alexander Minorita, expos, in apoc.
49,7 II 2 2
66,20 Paulus, de hier. lib. I V
in Ez. 44,6-8 Nicephorus Callistus, eccl. hist. V 12
Filaster, div. her. lib. XXXVI — first letter of
Marius Vict., in ep. ad Gal. 4,12 Eusebius, hist. eccl. I l l 3 9 16
Augustinus, epist. 116 16 1 John the Baptist
c. Faust. X I X 4 Epiphanius, Pan. 29 5 7
XIX 7 30 13 4
c. Cresc. I 31 36 30 13 6
Theodoret of Cyr, haer. fab. I I 2 30 13 7
John Damascene, de haer. 28 30 13 8
30 30 14 3
Theodor bar-Khonai, lib. schol. p. 301 51 10 4
p. 3 3 6 / 7 Jerome, adv. Pel. I l l 2
Honorius August., de haer. lib. L I I Jonah
Paulus, de haer. lib. I V Tertullian, de came Chr. 18
Johannan ben Zakkai Jordan
Jerome, in Es. 8,11-15 Epiphanius, Pan. 28 1 5
John 30 13 6
Irenaeus, adv. haer. I l l 3 4 30 14 3
I I I 11 1 51 10 4
Eusebius, hist. eccl. I l l 28 6 Joseph and/or Mary
I V 14 6 Irenaeus, adv. haer. I 2 6 1
V I I 25 1 I I I 21 1
Epiphanius, Pan. 3 0 13 3 V 1 3
30 2 3 2 Tertullian, de virg. vel. 6 1
30 2 4 1 Hippolytus, Ref. V I I 3 3 1
30 2 4 3 X21 2
30 24 4 Pseudo Tertullian, adv. omn. haer. 3
30 24 6 Origen, in Matth. X V I 12
51 3 6 in epist. ad Titum
 NAMES 293

Eusebius, hist. eccl. I l l 27 2 Joshua son of Nun

V 8 10 Epiphanius, Pan. 3 0 18 4
V 17 Judaism
Hilary of Poitiers, de trin. I I 4 Epiphanius, Pan. 2 8 1 3
II 23 30 2 2
Epiphanius, Pan. 28 1 2 Judas Iscariot
28 1 5 Epiphanius, Pan. 3 0 13 3
29 5 6 Didymus the Blind, comm. in Psalm.
29 6 7 Filaster, div. her. lib. XXXVI
29 7 6 Judea
30 2 2 Epiphanius, Pan. 3 0 13 6
30 3 1 30 14 3
30 14 2 Jerome, de vir. ill. I l l
Jerome, epist. 112 13 in Matth. 2 , 5 (and Juda)
in Eph. 4,10 in Es. 8,11-15
de vir. ill. I X Juliana
in Es. 11,1-3 Eusebius, hist. eccl. V 17
Constitutiones Apost. V I 6 6 Justin Martyr
Filaster, div. her. lib. XXXVII Jerome, de pert. virg. 17
Monarchian Prologues Theodoret of Cyr, haer. fab. I I 2
Pseudo Hieronymus, indie, de her. X Karnaim
XXXVI Epiphanius, Pan. 3 0 2 8
Praedestinatus I 10 Kochaba, Coba, Choba, Chochaba
Marius Merc., app. ad contrad. X I I Eusebius, hist. eccl. I 7 14
anath. Nest. 14-15 onomasticon p . 172,1-3
Theodoret of Cyr, eccl, hist. V 11 3 Epiphanius, Pan. 2 9 7 7
haer. fab. I I 1 30 2 8
113 30 2 9
Vll 3 0 18 1
Pseudo Hegemonius, acta arch. Jerome, in situ 112
LXVIII Legio
Hilarius Arel., expos, in ep.cath.IJoh. Jerome, in situ 143

1,1 Levi

Cassiodorus, hist. eccl. trip. I X 16 V Epiphanius, Pan. 19 2 1

Timothy, de rec. haer. 2 8 B / C Jerome, de vir. ill. I l l

Isidorus of Seville, etym. lib. V I I I VT Didymus the Blind, comm. in Psalm.

38 Luke

Pseudo Augustine, sermo C L X I X 5 Epiphanius, Pan. 51 1 0 4

Paulus, de haer. lib. I V Praedestinatus I 10
XXXV Marius M e r c , app. ad contrad. XII
Alexander Minorita, expos, in apoc. anath. Nest. 14-15
II 2 2 Mani(chaean)
Nicephorus Callistus, hist. eccl. I l l 13 Epiphanius, Pan. 2 9 6 6
I I I 14 Ambrose, defide V 8 1 0 5
Joseph Galilaeus Jerome, in Gal. 1,1
Jerome, in Es. 8,11-15 in Tit. 3,10-11
Joshua (Rabbi) Rufinus, expos, symb. 3 7
Jerome, in Es. 8,11-15 Cassianus, de inc. dom. c. Nest. V 10
294 INDEX

Fihrist 9,1 Theodor bar-Khonai, lib. schol., p. 3 0 7

Marcellus of Galatia Mary
Jerome, de vir. ill. C V I I see Joseph
Pseudo Hieronymus, indie de her. Mathias
XXXVI Didymus the Blind, comm. in Psalm.
Marius M e r c , app. ad contrad. XII Matthew
anath. Nest. 14-15 Eusebius, hist. eccl. I l l 2 4 6
Theodoret of Cyr, haer. jab., praef. I I I 3 9 16
Marcion V 8 2
Irenaeus, adv. haer. I l l 1 1 7 Epiphanius, Pan. 30 13 3
Tertullian, de praescr. X X X I I I 3-5 30 14 3
X X X I I I 11 30 2 3 1
Hippolytus, c. Noet. X I Didymus the Blind, comm. in Psalm.
Origen, in ep. ad Rom. I l l 11 Jerome, epist. 2 0 5
Methodius, conv. V I I I 10 de vir. ill. I l l
Ambrose, defide, V 8 105 de vir. ill. I l l
Jerome, in Gal. 1,1 in Matth. 12,13
in Tit. 3,10-11 Marius M e r c , app. ad contrad. XII
Pacianus, epist. I 1 anath. Nest. 14-15
Rufinus, expos, symb. 37 Melitani
Cassianus, de incarn. dom. e. Nest. I l l 5 Gennadius, de eccl. dogm. 2 5
Gennadius, de eccl. dogm. 2 5 Meir
Pseudo Augustine, sermo C L X I X 5 Jerome, in Es. 8,11-15
Alexander Minorita, expos, in apoc. Menander
II 2 2 Constitutiones Apost. V I 8 1
Marcionites Pacianus, epist. I 1
Origen, horn, in Luc. X V T I Georgius Monachus, chron. breve I I I
Epiphanius, Pan. 29 6 6 135
Gregory of Naz., orat. X X V 8 Merinthians
Marcus Epiphanius, Ancor. 13 3
Constitutiones Apost. V I 8 1 Anac. t. 2 2 8
Mark Pan. 28 8 1
Eusebius, hist. eccl. I l l 3 9 16 28 8 2
Epiphanius, Pan. 2 9 5 4 69 2 3
Marius M e r c , app. ad contrad. XII Augustine, de haer. 8
anath. Nest. 14-15 John Damascene, de haer. 28
Marthana Merinthus
Epiphanius, Pan. 19 2 5 Epiphanius, A nac. t. 2 2 8
Anac. t. 3 5 3 1 Pan. 2 8 8 1
Pan. 5 3 1 5 29 7 6
John Damascene, de haer. 5 3 (Mar- 30 3 7
thina) 31 2 1
Theodor bar-Khonai, lib. schol. p. 307 51 6 7
Marthous 51 7 3
Epiphanius, Pan. 19 2 5 Augustine, de haer. 8
Anac.t. 3 53 1 John Damascene, de haer. 8
Pan. 5 3 1 5 Minaeans
John Damascene, de haer. 63 Jerome, epist. 112 13
 NAMES 295

Moabitis 30 1 3
Epiphanius, Pan. 19 1 2 78 7 7
19 2 2 Nazoraean
3 0 18 1 Tertullian, adv. Marc. I V 8
53 1 1 Eusebius, onomasticon, p. 138, 2 4 - 2 5
Montanus Epiphanius, Pan. 19 5 4
Jerome, in Tit. 3,10-11 Anac. t. 2 29
Moses 30 1
Hippolytus, Ref. X 2 2 1 Pan. 2 9 1 1
Origen, in ep. ad Rom. Ill 11 29 1 2
Epiphanius, Pan. 19 5 1 29 1 3
30 18 4 29 5 4
30 18 7 29 5 6
3 0 18 8 29 6 2
Paschasius R a d b . , expos, in ev. Matth. 29 6 5
V9 29 6 7
Mughtasilah 29 7 1
Fihrist 9,1 29 7 7
Nabataea(itis) 29 7 8
Epiphanius, Pan. 19 1 2 29 9 2
19 2 2 30 1 3
3 0 18 1 30 2 8
53 1 1 53 1 3
Naphthali and Zebulon 69 2 3
Jerome, in Es. 9,1 Jerome, epist. 112 13
Nasaraeans in situ 143
Epiphanius, Pan. 19 5 1 de vir. ill. I l l
19 5 4 in Matth. 12,13
29 6 1 13,53-54
Nasara(eth) 23,35
Eusebius, hist. eccl. I 7 14 27,9-10
onomasticon p. 138,24-25 in Amos 1,11-12
Epiphanius, Pan. 2 9 5 6 in Es. 5,18-19
29 6 5 8,11-15
29 6 7 8,19-22
29 7 1 9,1
Jerome, de situ 143 11,1-3
Honorius August, de haer lib. XXIV 29,17-21
Nazaraeus 30,6-9
Jerome, in situ 143 40,9-11
Nazarenus 49,7
Tertullian, adv. Marc. I V 8 52,4-6
Eusebius, onomasticon p. 138, 24-25 praef. 6 5
Paulus, de haer. lib. V in Ez. 16,13
Nazareus 16,16
Isidorus of Seville, etym. lib. V I I I V I 9 18,5-9
Naziraean adv. Pel. Ill 2
Epiphanius, Pan. 2 9 5 7 in Hier. 3,14-16
296 INDEX

Augustine, de bapt. V I I 1 1 (Nazarene 19 5 4

Christians) 30 1 3
c. Faust. X I X 4 30 3 2
XIX 7 30 17 8
c. Cresc. I 31 3 6 53 1 3
epist. 116 16 1 Pamphilius
de haer. 9 Jerome, de vir. ill. I l l
Praedestinatus I 9 Paneas
Theodoret of Cyr, haer. fab. I I 2 Epiphanius, Pan. 3 0 18 1
Eugyppus, thes. C C X X V I Pantaenus
Isidorus of Seville, de haer. lib. X Eusebius, hist. eccl. V 1 0 3
etym. lib. V I I I V I Papias
9 Eusebius, hist. eccl. I l l 3 9 16
John Damascene, de haer. 2 9 Praedestinatus I 3 2
30 Parthians
Theodor bar-Khonai, lib. schol. p. 301 Hippolytus, Ref. I X 16 4
Paschasius Radbertus, exp. in ev. Paul
Matth. I I 2
Irenaeus, adv. haer. I 2 6 2
Honorius August., de haer. lib. X X T V
Tertullian, de praescr. X X X I I I 3-5
Paulus, de haer. lib. V
de virg. vet. 6 1
Nero
Origen, horn, in Jer. X I X 12
Pseudo Augustine, sermo C C X I X 6
c. Cels. V 6 6
Nicolaites
Eusebius, hist. eccl. I l l 2 7 4
Irenaeus, adv. haer. I l l 11 1
V 8 2
Chronicon Paschale 252C/D
V I 38
Nicolaus
Epiphanius, Pan. 2 8 4 1
Pacianus, epist. I 1
28 4 2
Georgius Monachus, chron. breveUl35
28 5 3
Noah
28 6 2
Epiphanius, Pan. 3 0 18 7
28 6 5
Novatians
29 6 2
Pacianus, epist. 1 1
29 6 3
Novatus
29 6 5
Jerome, adv. Luc. 2 6
30 16 8
Oblias
Epiphanius, Pan. 78 7 7 Jerome, epist. 112 13

Ophites in Oat. 1,1

Eusebius, hist. eccl. V 17 1,11-12

V I 38 in situ 112
Jerome, de vir. ill. I I de vir. ill. I I
LIV in Matth., praef.
Theodoret of Cyr, haer. fab. I I 2 12,2
117 in Es. 9,1
Ossaeans Filaster, div. her. lib. X X X V I
Epiphanius, Pan. 19 1 1 Augustine, de bapt. V I I 1 1
19 1 3 epist. 116 16 1
19 2 2 Praedestinatus I 8
19 5 1 19
 NAMES 297

Theodoret of Cyr., haer. fab. I I 1 de vir. ill. X V I

117 xxn
Eugyppus, thes. C C X X V I adv. Pel. Ill 2
Timothy, de rec. haer. 28C-29A Augustine, de bapt. V I I 1 1
32B Eugyppus, thes. C C X X V I
Isidorus of Seville, etym. lib. V I I I V I Timothy, de rec. haer. 28C-29A
37 Peter, first epistle of —
Nestorian History p . 191 Eusebius, hist. eccl. Ill 39 16
Dionysius bar-Salibi, in apoc. p. 4 Pharisees
Paulus, de haer. lib. I V Epiphanius, Pan. 3 0 13 4
Nicephorus Callistus, eccl. hist. I l l 13 Ambrosiaster, comm. in ep. ad. Gal.,
Paul of Samosata prol.
Eusebius, de eccl. theol. I 2 0 Jerome, epist. 112 13
Alexander of Alexandria, epist. I X in Matth. 12,2
Ambrose, de fide V 8 105 inEs. 8,11-15
Marius M e r c , app. ad contrad. XII 8,19-22
anath. Nest. 13 9,1
Theodoret of Cyr. eccl. hist. I 4 3 5 29,17-21
Cassiodorus, hist. eccl. trip. I 14 Pacianus, epist. I 1
Paulinians Phineas
Eusebius, de eccl. theol. I 2 0 Epiphanius, Pan. 19 2 1
Pella Photinus(ians)
Eusebius, hist. eccl. I l l 5 3 Hilary of Poitiers, de trin. V I I 3
Epiphanius, Pan. 29 7 7 VII 7
29 7 8 Ambrosiaster, comm. in ep. ad Gal.,
30 2 7 prol.
Perea Ambrose, de fide V 8 105
Eusebius, hist. eccl. HI 5 3 Jerome, in Gal. 1,1
Epiphanius, Pan. 19 2 2 1,11-12
29 7 8 in Eph. 4,10
30 2 7 de vir. iU. C V I I
53 1 1 Pseudo Hieronymus, indie, de haer.
Periodoi of Peter XXXVI
Epiphanius, Pan. 3 0 15 1 Marius M e r c , app. ad contrad. XII
3 0 15 2 anath. Nest. 13
3 0 15 3 14-15
Peter, Simon or Simon Peter Theodoret of Cyr, eccl. hist., prol.
Origen, de princ. I , praef. 8 Vll 13
in Matth. X V 14 haer. fab. V 11
Eusebius, hist. eccl. Ill 36 11 Pseudo Hegemonius, acta arch.
V 8 2 LXVTII
Epiphanius, Pan. 2 8 2 4 Hilarius Arel. expos, in ep. cath. IJ oh.
28 2 5 1,1
3 0 13 2 Gennadius, de eccl. dogm. 2 2
3 0 13 3 Cassiodorus, hist. eccl. trip. I X 16 V
3 0 15 1 Isidorus of Seville, etym. lib. V I I I V I
3 0 15 3 38
Jerome, epist. 112 16 Paulus, de haer. lib. XXXV
298 INDEX

Pilate John Damascene, de haer. 3 0

Jerome, epist. 112 13 Theodor bar-Khonai, lib. schol. p. 301
in Es. 49,7 Sampsaeans
Plato Epiphanius, Pan. 19 2 2
Hippolytus, Ref. I X 17 2 Anac. t. 2 3 0 1
Polycarp Pan. 30 3 2
Eusebius, hist. eccl. Ill 28 6 Anac. t. 3 5 3 1
Jerome, de perp. virg. 17 Pan. 5 3 1 1
de vir. ill. X V I 53 1 3
Timothy, de rec. haer. 28C-29A Augustine, de haer. 10
Theodor bar-Khonai, Zt&.ac/wZ.p.336/7 32
Nicephorus Callistus, eccl. hist. V 12 John Damascene, de haer. 3 0
Pontius 53
see Pilate Theodor bar-Khonai, lib. schol. p. 307
Porphyrius Samson
Jerome, epist. 112 16 Epiphanius, Pan. 29 6 7
Praxeas 30 15 2
Jerome, adv. Luc. 26 30 18 9
Pythagoras Samuel
Hippolytus, Ref. I X 14 1 Epiphanius, Pan. 3 0 18 9
I X 17 2 Saracenes
Red Sea Epiphanius, Pan. 3 0 3 3 3
Theodor bar-Khonai, lib. schol. p. 307 SatorniI(n)us
Rome(ans) Epiphanius, Pan. 31 2 1
Hippolytus, Ref. I X 13 1 Jerome, adv. Luc. 23
Eusebius, hist. eccl. V 8 2
Constitutiones Apost. V I 8 1
Epiphanius, Pan. 3 0 18 1
Scribes
Jerome, de vir. ill. X X I I
Jerome, in Es. 8,11-15
Marius Mercator, app. ad contrad. XII
8,19-22
anath. Nest. 14-15
9,1
§ a b a t al-Bata'ih
29,17-21
Fikrist 9,1
Sea of Tiberias
Sabellius(ians)
Epiphanius, Pan. 3 0 13 3
Methodius, conv. V I I I 1 0
Seres of Parthia
Hilary of Poitiers, de trin. I 2 6
Cassianus, de inc. dom. c. Nest. I 2 Hippolytus, Ref. I X 13 1
Sethians
Hilarius Arel., exp. in ep. oath. I J oh.
Jerome, adv. Luc. 2 3
1,1
Shammai
Sadducaeans
Tertullian, de praescr. X X X I I I 3-5 Jerome, in Es. 8,11-15

Pacianus, epist. I 1 Sham'un

Samaritans Fihr ist 9,1

Epiphanius, Anac. t. 2 3 0 4 Simon
Pan. 3 0 1 3 see Peter
30 1 5 Simon son of Cleopas
30 2 2 Chronicon Paschale
30 2 3 Georgius Monachus, chron. brevell 1 3 5
30 3 3 3 Simon Magus
 NAMES 299

Epistula Apost. 1.(12) Constitutiones Apost. V I 6 6

.7.(18) Filaster, div. her. lib. X X X V I I
Tertullian, de praescr. X 8 Praedestinatus I 9
Constitutiones Apost. V I 8 1 Marius M e r c , app. ad contrad. XII.
Pacianus, epist. I 1 anath. Nest. 14-15
Simon the Zealot Gennadius, de eccl. dogm. 2
Epiphanius, Pan. 30 13 3 Timothy, de rec. haer. 2 8 B / C
Simonites Isidorus of Seville, etym. lib. V I I V I 9
Gregory of Naz., orat. X X V 8 John Damascene, de haer. 29
Sion Theodor bar-Khonai, lib. schol. p . 3 0 2
Jerome, in Es. 30,6-9 Honorius August., de haer. lib. X X I V
Sirmium Paulus, de haer. lib. V
Jerome, de vir. ill. CVH Nicephorus Callistus, eccl. hist. I l l 13
Pseudo Hieronymu8, indie, de haer. Spirit, H o l y —
XXXVI Irenaeus, adv. haer. V 1 3
Isidorus of Seville, etym. lib. V I I I V I Hippolytus, Ref. V I I 3 5 1
38 I X 13 3
Paulus, de haer. lib. X X X V X23 1
Smyrna Origen, de princ. I , praef 8
Jerome, de vir. ill. X V I IV 3 8
Nicephorus Eallistus, eccl. hist. V 12 in Joh. I I 12
Sobiai horn, in Jer. X V 4
Hippolytus, Ref. I X 13 1 in Matth. X V I 12
Solomon Methodius, conv. V I I I 10
Tertullian, de came Chr. 18 Eusebius, hist. eccl. Ill 27 3
Epiphanius, Pan. 3 0 18 4 Epiphanius, Pan. 19 4 2
Solon Anac. t. 2 3 0 2
Hippolytus, Ref. I X 17 2 Part. 2 8 1 5
Son of God 29 7 6
Tertullian, de praescr. X X X I I I 11 30 3 2
de carne Chr. 14 30 3 6
18 30 13 7
Hippolytus, Ref. I X 13 3 3 0 17 6
I X 15 1 30 17 7
Methodius, conv. V I I I 1 0 30 23 2
Eusebius, dem. ev. I l l 5 30 2 4 1
de eccl. theol. I 14 30 24 4
Hilary of Poitiers, de trin. H 4 53 1 9
II 23 Jerome, in Micha 7,6
VII 3 in Es. 11,1-3
Epiphanius, Anac. t. 2 29 40,9-11
Pan. 29 7 3 in Ez. 1 6 , 1 3
30 13 7 adv. Pel. I l l 2
30 16 3 Pseudo Hieronymus, indie, de haer. X
30 18 5 Augustine, c. Faust. X I X 7
30 18 6 Theodoret of Cyr, haer. fab. I I 7
Ambrose, defide V 8 105 Gennadi us, de eccl. dogm. 2 2
Jerome, epist. 112 13 John Damascene, de haer. 3 0
in Es. 29,17-21 Theodor bar-Khonai, lib. schol. p . 3 0 1
3 0 6-9 Nicephorus Callistus, eccl. hist. HI 13
300 INDEX

Susa Theodotus(ians)
Epiphanius, Pan. 19 2 1 Hippolytus, Ref., praef. V I I 9
Stoic VII 35 1
Marius M e r c , app. ad contrad. XII X23 1
anath. Nest. 13 X23 2
Symmachians Theodoret of Cyr, haer. fab. I I 11
Ambrosiaster, comm. in ep. ad Gal., Isidorus of Seville, de haer. lib. V I I I
prol. Timothy
Filaster, div. her. lib. X I I Jerome, epist. 112 13
Marius Vict., in ep. ad Oal. 1,15 Augustine, epist. 116 16 1
4,12 Titus
Augustine, c Faust. X I X 4 Epiphanius, Pan. 28 4 1
XIX 7 28 4 2
c Cresc. I 31 36 Dionysius bar-Salibi, in apoc, p . 4
Symmaohus Trajan
Origen, in Matth. X V I 16 Hippolytus, Ref. I X 13 4
Eusebius, dem. ev. V I I 1 I X 16 4
hist. eccl. V 17 Epiphanius, Pan. 19 1 4
Jerome, in Hab. 3,10-13 30 2 4 6
de vir. ill. L I V Chronicon Paschale 252 C / D
inEs. 11,1-2 Valentinianus
Theodoret of Cyr, haer. fab. I I 1 Jerome, de vir. ill. C V I I
Nicephorus Callistus, eccl. hist. I l l 14 Valentinus(ians)
Syria Irenaeus, adv. haer. I l l 1 1 7
Jerome, de vir ill., I l l Tertullian, de praescr. X 8
Theodoret of Cyr, haer. fab. H 7 x x x i n 3-5
Tarsus Hippolytus, c. Noet. X I
Epiphanius, Pan. 3 0 16 8 Origen, in ep. ad Titum
Telphon Methodius, conv. VIII10
Jerome, in Es. 8,11-15 Victorinus Poet., comm in apoc X I 1
Thabor Epiphanius, Pan. 31 2 1
Origen, in Joh. I I 1 2 Gregory of N a z . , orat. X X V 8
horn, in Jer. X V 14 Jerome, de perp. virg. 17
Jerome, de situ 143 in Tit. 3,10-11
Thaddeus Pacianus, epist. 1 1
Epiphanius, Pan. 3 0 13 3 Rufinus, expos, symb. 3 7
Thales Primasius, comm. in apoc, praef. lib. I
Hippolytus, Ref. I X 17 2 Zacharias and Elisabeth
Jerome, de situ 143 Epiphanius, Pan. 3 0 13 6
Theodotion Zebedee
Irenaeus, adv. haer. I l l 21 1 Epiphanius, Pan. 3 0 13 3
Origen, in Matth. XVI16 Jerome, de vir. ill. I X
Eusebius, hist. eccl. V 8 10 Zebulon
Jerome, de perp. virg. 17 see Naphtahli
in Gal. 3,13-14 Zechariah
in Hab. 3,10-13 Tertullian, de came Chr. 14
in Dan., praef. Origen, in Matth. X V I 16
in Es. 4 9 , 7 Jerome, in Matth. 27,9-10
 INDEX OF SUBJECTS

abolishment of wordly goods 30 15 4

Epiphanius, Pan. 3 0 17 2 30 18 7
adultery (-erer, -eress) Nicephorus Callistus, eccl. hist. V 12

Hippolytus, Ref. I X 15 1 antichrists

I X 15 3 Tertullian, de praescr. X X X I I I 11

I X 15 6 Jerome, in Matth., praef.

Epiphanius, Pan. 2 8 2 2 Pseudo Augustine, sermon C L X I X 5

apostles (books of the N e w Testament
Jerome, adv. Luc. 2 6
apart from the Gospels)
age, this — and the coming —
Epiphanius, Pan. 3 0 1 3
Epiphanius, Pan. 3 0 16 2
apostle(s)
altar
Epistula Apost. 1. (12)
Epiphanius, Pan. 19 3 6
Eusebius, hist. eccl. I l l 28 2
30 16 7
V10 3
angel (Son of God or the Holy Spirit)
V I 25 4
Hippolytus, Ref. I X 13 2
V I I 25 2
angel(s)
Epiphanius, Pan. 28 2 3
Tertullian, de carne Chr. 14
28 6 3
Hippolytus. Ref. I X 13 2
28 8 2
I X 16 4
29 5 4
X21 1
29 5 6
Pseudo Tertullian, adv. omn. haer. 3 3 0 13 3
Eusebius, hist. eccl. I l l 28 2 30 17 2
Epiphanius, Anac. t. 2 28 30 2 3 1
Pan. 2 8 1 2 30 2 4 1
28 1 3 30 24 4
28 2 4 30 2 4 7
30 3 4 63 1 7
30 16 4 Jerome, in Gal. 1,1
30 18 7 de vir. ill. I I
Jerome, in Es. 19,17-21 III
Filaster, div. her. lib. XXXVI IX
Augustine, de haer. 8 XXII
Praedestinatus I 8 in Matth. 12,2
I 10 13,53-54
Timothy, de rec. haer. 28C-29A 27,9-10
John Damascene, de haer. 28 in Es. 5,18-19
Theodor bar-Khonai, lib. schol. p. 2 0 1 , 9,1
p. 3 3 6 / 7 30,6-9
Dionysius bar-Salibi, inapoc. p . 4 praef. 6 5
Nicephorus Callistus, eccl. hist. V 12 Filaster, div. her. lib. X X X V I
animals and animal food LX
Epiphanius, Pan. 3 0 15 3 Marius Vict, in ep. ad Gal. 1,15
302 INDEX

Augustine, c. Faust. X I X 7 X29 3

Theodoret of Cyr., haer. fab. I I 2 Epiphanius, Anac. t. 2 3 0 3
apostle(s) false — , pseudo — Pan. 28 6 4
Epistula Apost. 1.(12) 28 6 5
Epiphanius, Pan. 28 4 1 30 2 4
30 16 8 30 2 5
Constitutiones Apost. V I 8 1 30 13 4
Dionysius bar-Salibi, in apoc., p. 4 30 13 6
Alexander Minorita, exp. in apoc. I I 2 2 30 13 7
archangels 30 14 3
Epiphanius, Pan. 3 0 16 4 30 15 3
archheretic 30 16 1
Jerome, in Oal. 3,13-14 53 1 4
Georgius Mon., chron. brevell 135 Jerome, adv. Luc. 23 1
I I I 157 26
Nicephorus Callistus, eccl. hist. V 12 adv. Pel. I l l 2
archisynagogues Augustine, c. Cresc. I 31 36
Epiphanius, Pan. 3 0 18 2 Theodoret of Cyr, haer. fab. I I 7
ascension Gennadius, de eccl. dogm. 22 (52)
Epiphanius, Pan. 29 5 4 Kolner-Codex 94,1-95,14
30 3 5 Timothy, ex. Nic. pand.
Jerome, in Eph. 4,10 John Damascene, de haer. 3 0
ascetism Theodor bar-Khonai, lib. schol. p. 301
Hippolytus, Ref. I X 13 6 Fihrist 9,1
astrology(ists) birth of Jesus, natural —
Hippolytus, Ref. prol. I X 4 Irenaeus, adv. haer. I 2 6 1
I X 14 2 I I I 21 1
I X 16 1 V 1 3
X29 3 Tertullian, de praescr. X X X I I I 11
Theodoret of Cyr, haer. fab. I I 7 de came Chr. 14
Fihrist 9,1 18 (rejection
baptism of Jesus ofn.b.)
Irenaeus, adv. haer. I 2 6 1 24 (rejection
Hippolytus, Ref. V I I 33 1 of n.b.)
V I I 35 2 Hippolytus, Ref. V I I 3 3 1
X21 3 X14 1
X23 2 X21 2
Epiphanius, Pan. 3 0 13 7 X29 2
Jerome, adv. Pel. I l l 2 Pseudo Tertullian, adv. omn. haer. 3
baptism(s) and purification(s) Origen, horn, in Luc. X V I I
Hippolytus, Ref. I X 13 4 in Matth. X V I 12
I X 15 1 in ep. ad Titum
I X 15 3 Pseudo Tertullian, carmen adv. Marc.l
I X 15 5 Eusebius, hist. eccl. I l l 2 7 2
I X 15 6 V 8 10
I X 16 1 V17
I X 16 2 Hilary of Poitiers, de trin. I I 4
I X 16 3 Epiphanius, Pan. 28 1 2
 SUBJECTS 303

28 1 5 117
29 7 6 V 11
30 2 2 Gennadius, de eccl. dogm. 2
30 3 1 Nicephorus Callistus, eccl. hist. I l l 13
30 14 2 bishop(8)
30 14 4 Victorinus Poet., comm. in apoc. X I 1
30 16 3 Eusebius, hist. eccl. I l l 28 3
51 2 3 Alexander of Alexandria, epist. I X
51 4 2 Jerome, de vir. iU. I X
69 2 3 XVI
Constitutiones Apost. V I 6 6 XXII
Filaster, div. haer. lib. XXXVII CVII
Pseudo Ignatius, ep. ad. Philad. V I in Matth., praef.
Pseudo Hieronymu8, indie, de haer. Monarchian Prologues
X Pseudo Hieronymus, indie, de haer.
XXXVI XXXVI
Cassianus, de incarn. dom. c. Nest. I 2 Marius M e r c , app. ad contrad. XII
Marius Merc., app. ad contrad. X I I anath. Nest. 14-15
anath. Nest. 14-15 Theodoret of Cyr, eccl. hist. I 4 3 5
Theodoret of Cyr, haer. fab. II 1 haer. fab. I I 3
113 Cassiodorus, hist. eccl. trip. I 14
V 11 Chronicon Paschale 2 5 2 C / D
Timothy, de rec. haer. 2 8 B / C Georgius Monachus, chron. brevell 135
Isidorus of Seville, de haer. lib. V I I I Nicephorus Callistus, eccl. hist. V 12
Dionysius bar-Salibi, in apoc. p. 4 Paulus, de haer. lib. XXXV
Paulus, de haer. lib. XXXV chastity
Nicephorus Callistus, eccl. hist. I l l 13 Epiphanius, Pan. 19 1 7
I I I 14 30 2 6
birth of Jesus, virgin — church(es)
Irenaeus, adv. haer. V 1 3 Hippolytus, Ref. V I I 3 5 1
Tertullian, de virg. vel. 6 1 Origen, horn, in Lac. I 1
de came Chr. 18 Eusebius, dem. ev. I l l 5
24 hist. eccl. I l l 5 3
Hippolytus, Ref. V I I 3 5 1 V82
X23 1 V I 25 4
X29 2 V I 38
Origen, horn, in Luc. X V I I V I I 25 2
in Matth. X V I 12 Alexander of Alexandria, epist. I X
c. Cels. V 61 Hilary of Poitiers, de trin. I 2 6
Eusebius, hist. eccl. I l l 27 3 Epiphanius, Pan. 3 0 1 4
Epiphanius, Anac. t. 2 29 30 15 2
Pan. 29 6 7 30 16 1
29 7 6 30 18 2
Jerome, epist. 112 13 30 2 4 4
Marius M e r c , app .ad contrad. XII 51 3 6
anath. Nest. 13 Jerome, in Gal. 1,1
Theodoret of Cyr, eccl. hist. V 11 3 de vir. ill. X V I
haer. fab. I I 1 CVII
304 INDEX

in Matth., praef. de haer. 8

in Dan., praef. 10
in Es. 3 0 6-9 Rufinus, expos, symb. 37
Filaster, div. her. lib. LX Praedestinatus I 8
Monarchian Prologues Eugyppus, thes. C C X X V I
Cassianus, de incarn. dom. c. Nest. I 2 Isidorus of Seville, etym. lib. V T I I V T 8
V 10 John Damascene, de haer. 28
Praedestinatus I 9 Theodor bar-Khonai, schol. lib. p. 301
I 10 Dionysius bar-Salibi, in apoc. p. 4
Theodoret of Cyr, eccl. hist. I 4 3 5 Honorius August., de haer. lib. X X I I I
Cassiodorus, hist. eccl. trip. I 14 Paulus, de haer. lib. I V
Chronicon Paschale 2 5 2 C / D coming of Christ
Pseudo Augustine, sermo C L X I X 5 Epiphanius, Pan. 69 2 3
churches, heretic — Jerome, in Dan., praef.
Rufinus, expos, symb. 37 Augustine, c. Faust. X I X 4
Theodor bar-Khonai, lib. scliol. p. 307 convert
circumcision Eusebius, hist. eccl. I V 2 2 8
Irenaeus, adv. haer. I 2 6 2 V I 25 4
Tertullian, de praescr. X X X I I I 3-5 creation
Hippolytus, Ref. I X 14 1 Irenaeus, adv. haer. I 2 6 1
Origen, horn, in Gen. I l l 5 126 2
Pseudo Tertullian, carmen I I I I 11 1
Epiphanius, Pan. 19 5 1 Hippolytus, Ref. V I I 3 3 1
Anac. t. 2 2 8 V I I 34 1
Pan. 2 8 2 5 V I I 35 1
28 2 6 X21 1
28 4 1-2 X22 1
28 5 2 X23 1
28 5 3 X29 1
29 5 4 c. Noet. X I
29 7 5 Pseudo Tertullian, adv. omn. haer. 3
30 2 2 Epiphanius, Anac. t. 2 2 8
3 0 16 9 Pan. 28 1 2
30 17 5 28 1 3
30 2 6 1 28 1 5
30 2 6 2 28 6 4
30 3 3 3 29 7 3
Jerome, epist. 112 13 30 3 4
in Gal. 5,3 Filaster, div. her. lib. X X X V I
de vir. ill. I l l Augustine, de haer. 8
in Hiez. 4 4 , 6-8 Praedestinatus I 8
Filaster, div. haer. lib. X X X V T Theodoret of Cyr, haer. fab. I I 1
Pseudo Hieronymus, indie, de Jiaer. X 113
Augustine, de bapt. V I I 1 1 117
c. Faust. X I X 4 John Damascene, de haer. 28
XIX 7 Theodor bar-Khonai, lib. schol. p. 301
c. Cresc. I 31 36 p.336/7
epist. C X V I 16 1 Dionysius bar-Salibi, in apoc. p . 4
 SUBJECTS 305

cross Epiphanius, Pan. 29 1 1

Jerome, in Es. 30,6-9 29 6 7
customs, Jewish — 29 7 8
Hippolytus, Ref., prol. V I I 8 3 0 14 5
V I I 34 1 30 2 3 1
day, Lord's — Jerome, in Matth. 12,2
Eusebius, hist. eccl. I l l 2 7 5 adv. Pel. I l l 2
Theodoret of Cyr, haer. fab. I I 1 disease(s)
Nicephorus Callistus, eccl. hist. I l l 13 Hippolytus, Ref. I X 14 3
deacon Epiphanius, Pan. 19 2 5
Jerome, adv. Luc. 2 6 dove (scil. H o l y Spirit)
in vir. ill. X X I I Irenaeus, adv. haer. I 2 6 1
Georgius H o n . , chron. breve I I 1 3 5 Hippolytus, Ref. V I I 3 3 2
demon(s) VII 35 2
Hippolytus, Ref., prol. I X 4 X21 3
I X 14 3 X23 2
I X 16 1 Epiphanius, Pan. 28 1 5
Origen, de princ. I , praef. 8 28 1 7
Eusebius, hist. eccl. I l l 2 7 1 3 0 13 7
I I I 3 6 11 3014 4
Jerome, de vir. ill. X V I 30 16 3
in Es., praef. 6 5 Theodoret of Cyr, haer. fab. I I 3
Theodoret of Cyr, haer. fab. I I 7 Timothy, de rec. haer. 2 8 B / C
devil or satan elders
Victorinus Poet., comm. in apoc. X I 1 Epiphanius, Pan. 3 0 2 6
Epiphanius, Pan. 3 0 16 2 3 0 18 2
Jerome, in Es. 29,17-21 election of Jesus
30,6-9 Epiphanius, Pan. 3 0 3 4
Constitutiones Apost. V I 8 1 3 0 16 3
death and suffering of Jesus Timothy, de rec. haer. 2 8 B / C
Irenaeus, adv. haer. I 2 6 1 eucharist
m n 7 Irenaeus, adv. haer. V 1 3
Hippolytus, Ref. V I I 3 3 2 Epiphanius, Pan. 3 0 16 1
X21 3 Jerome, de vir. ill. I I
Epiphanius, Pan. 2 8 1 6-7 exile of John
28 6 1 Monarchian Prologues
30 3 5 Primasius, comm. in apoc., praef. lib. I
Jerome, epist. 112 13 Pseudo Augustine, sermo C L X I X 5
in Es. 1,12 faith
49,7 Irenaeus, adv. haer. I l l 11 1
Theodoret of Cyr, haer. fab. I I 3 Origen, in Matth. XVI12
Timothy, de rec. haer. 28C-29A in ep. ad Rom. I l l 11
disciple(s) Eusebius, hist. eccl. I l l 2 7 2
Irenaeus, adv. haer. HI 3 4 Hilary of Poitiers, de trin. I 2 6
m n 1 VII 7
Origen, de princ. I , praef 8 Epiphanius, Pan. 2 8 6 3
in Matth. X V 14 3 0 17 1
Eusebius, hist. eccl. I V 1 4 6 3 0 2 4 7 (of Ebion)
306 INDEX

Jerome, in Gal. 1,1 1,11-12

Paschasius Radb., exp. in ev. Matth. 5,3
112 de vir. ill. HE
Pseudo Augustine, sermo C L X I X 5 IX
Alexander Minorita, exp. in apoc. I I XVI
22 in Matth. 27,51
Nicephorus Callistus, eccl. hist. I l l 13 in Es. 1,3
faith, Elkesaite — 9,1
Augustine, de haer. 10 11,1-3
Timothy, de rec. haer. 3 2 B Filaster, div. her. lib. X X X V I
fire Augustine, epist. C X V I 16 1
Epiphanius, Pan. 19 3 6 Primasius, comm. in apoc, praef. lib. I
19 3 7 Isidorus of Seville, etym. lib. V I I I V I
3 0 16 7 37
food, pure and impure — John Damascene, de haer. 3 0
Origen, in Matth. X I 12 Theodor bar-Khonai, lib. schol. p. 301
foreknowledge Paschasius R a d b . , expos, in ev. Matth.
Hippolytus, Ref. X 2 9 3 V9
Theodoret of Cyr, haer. fab. I I 7 Honorius August., de haer. lib. L I I
fornication Paulus, de haer. lib. I V
Hippolyt, Ref. I X 15 1
highpriest
Kolner-Codex 9 4 , 1-95, 14
Origen, horn, in Jer. X I X 12
genealogy
Eusebius, dem. ev. I l l 5
Eusebius, hist. eccl. I 7 14
idols, worship of —
Epiphanius, Pan. 2 8 5 1
Epiphanius, Pan. 19 1 8
29 9 4
19 2 1
30 14 2
Jerome, de vir. ill. X X I I
3 0 14 3
in Es. 8,19-22
69 2 3
9,1
gospel
30,6-9
Epistula Apost. 1. (12)
incantations
Irenaeus, adv. haer. I l l 11 1
Hippolytus, Ref. I X 14 3
Pseudo Tertullian, adv. omn. haer. 3
I X 15 4
Origen, horn, in Luc. 1 1
I X 16 1
in Matth. XVI16
X29 3
Eusebius, hist. eccl. V 8 2
V I 38 Jerome, in Es. 8,19-22

Epiphanius, Anac. t 2 3 0 2 Theodoret of Cyr, haer. fab. I I 7

Pan. 3 0 1 3 incarnation

30 3 7 Irenaeus, adv. haer. I V 3 3 4

3 0 18 4 V 1 3
3 0 18 8 Tertullian, de praescr. X X X I I I 1 1
69 2 3 Hippolytus, Ref. I X 14 1
Jerome, epist. 2 0 5 I X 29 2
112 13 Eusebius, hist. eccl. V 8 10
120 8 Hilary of Poitiers, de trin. I 2 6
adv. Luc. 2 3 114
in Gal. 1,1 U23
 SUBJECTS 307

Epiphanius. Anac. t. 2 30 2 in Matth. comm. ser. 79

30 3 in ep. ad Rom. I l l 11
Pan. 3 0 3 3-6 c. Cels. I I 1
30 14 4 V61
30 16 3 Pseudo Tertullian, carmen I
51 4 2 Eusebius, hist. eccl. I l l 17 3
53 1 8 I I I 27 4
Jerome, in Eph. 4,10 V 17
in Matth., praef. Epiphanius, Pan. 19 5 1
inEs. 11,1-3 Anac. t. 2 29
Cassianus, de inc. dom. c. Nest. I 2 Pan. 2 8 1 3
III 5 28 2 1
Marius Merc., app. ad contrad. XII 28 5 2
anath. Nest. 14-15 28 5 3
Theodoret of Cyr, haer. fab. I I 7 29 5 4
Gennadius, de eccl. dogm. 2 29 7 2
John Damascene, de haer. 3 0 29 7 4
Theodor bar-Khonai, lib. schol. 29 7 5
p. 301 30 2 2
Nestorian History p. 191 30 16 9
intercourse, sexual — or matrimonial — 30 18 8
Hippolytus, Ref. I X 15 1 30 2 6 1
Eusebius, hist. eccl. I l l 27 1 30 33 3
Epiphanius, Pan. 3 0 2 2 Ambrosiaster, comm. in ep. ad Oal.,
30 2 4 prol.
512 3 Jerome, epist. 112 3
69 2 3 112 16
Constitutiones Apost. VI 6 6 in Gal. 5,3
Pseudo Hieronymus, indie, de haer. de situ 112
X in Matth. 12,2
XXXVI inEs. 1,12
Gennadius, de eccl. dogm. 2 8,11-15
Timothy, de rec. haer. 28 B / C 8,19-22
Paulus, de haer. lib. XXXV inHiez. 16,16
king, mighty — or great — in Hier. 3,4-16
Hippolytus, Ref. I X 15 1 Filaster, div. her. lib. X X X V T "
Epiphanius, Pan. 19 3 4 Pseudo Hieronymus, indie, de haer. X
law, Jewish — Marius Vict., in ep. ad Gal. 1,15
Irenaeus, adv. haer. I 26 2 4,12
Tertullian, de praescr. X X X I I I 3-5 Augustine, c. Faust. X I X 4
Hippolytus, Ref., prol. V I I 8 de haer. 8
VII 34 1 9
VII 34 2 10
prol. I X 4 Rufinus, exp. symb. 3 7
1X14 1 Praedestinatus 1 8
X22 1 19
Pseudo Tertullian, adv. omn. haer. 3 I 10
Origen, in Matth. X I 12 Theodoret of Cyr, haer. fab. I I 1
308 INDEX

Isidorus of Seville, de haer. lib. X I mathematics

etym. lib. V I I I V I 9 Hippolytus, Ref. I X 14 2
VIIIVI X29 3
37 Theodoret of Cyr, haer. fab. U 7
John Damascene, de haer. 2 9 meat
Paschasius Radb., Epiphanius, Pan. 19 3 6
exp. in ev. Matth. I I 2 Anac. t. 2 3 0 3
V9 Pan. 3 0 15 3
Honorius August., de haer. lib. X X I V 30 22 3
LII 30 2 2 4
Paulus, de haer. lib. I V 30 2 2 5
V 5314
Nicephorus Callistus, eccl. hist. I l l 13 Augustine, c. Faust. X I X 4
I I I 14 Timothy, de rec. haer. 2 8 B / C
law, of Elxai John Damascene, de haer. 3 0

Kolner-Codex 9 4 , 1-95,14 Theodor bar-Khonai, lib. schol. p. 301

legislation Fihrist 9,1

Epiphanius, Pan. 3 0 16 9 Dionysius bar-Salibi, in apoc. p. 4

30 18 9 millenarianism

legislator Methodius, conv. X X I 3

Epiphanius, Pan. 28 13 3 Victorinus Poet., comm. in apoc. X X I

magic, magician 3
Eusebius, hist. eccl. i n 2 8 2
Hippolytus, Ref., prol. I X 4
I X 14 2 ni28 5

X29 3 VH25 3

Jerome, in Es. 8,19-22 Jerome, in Es. 66,20

Theodoret of Cyr, haer. fab. I I 7 Augustine, de haer. 8

marriage Theodoret of Cyr., haer. fab. H 3

Gennadius, de eccl. dogm. 25(55)
Eusebius, hist. eccl. lU 2 8 2
Timothy, de rec. Jiaer. 28C-29A
III 28 5
Isidorus of Seville, de haer. lib. I X
V I I 25 3
Epiphanius, Pan. 19 1 7 quaest. in V. T. in

3 0 18 2 Lev. XI 7
3 0 18 3 etym. lib. V H I V I
Theodoret of Cyr, haer. fab. I I 3 8
Gennadius, de eccl. dogm. 2 5 (55) Theodor bar-Khonai, lib. schol. p. 3 3 6 / 7
Timothy, de rec. haer. 28C-29A Honorius August., de haer. lib. XXin
Theodor bar-Khonai, lib. schol. p. 3 3 6 / 7 Paulus, de haer. lib. I V
Fihrist 9,1 Nicephorus Callistus, eccl. hist. V 12
Nicephorus Callistus, eccl. hist. V 12 miracles
martyr(8) Irenaeus, adv. haer. I 2 6 1
Filaster, div. her. lib. XXXVI Hippolytus, Ref. V I I 3 3 2
Theodoret of Cyr, haer. fab. U 2 I X 13 3
Chronicon Paschale 2 5 2 C / D X213

martyrdom Epiphanius, Pan. 2 9 5 6

Georgius Mon. ,chron. breve U 135 Gregory of N a z . , orat. X X V 8
i n 157 Theodoret of Cyr, haer. fab. H 3
 SUBJECTS 309

New Testament X29 2

Epiphanius, Pan. 29 7 2 Origen, in ep. ad Titum
30 3 7 Hilary of Poitiers, de trin. I 2 6
Augustine, de haer. 10 114
Timothy, de rec. haer. 3 2 B Epiphanius, Anac. t. 2 28
Old Testament Pan. 3 0 3 4
Eusebius. hist. eccl. VT 38 51 4 2
Epiphanius, Pan. 29 7 2 Jerome, in Eph. 4,10
29 7 4 de vir. ill. X V I
Jerome, de vir. ill. I l l Filaster, div. her. lin. XXXVI
in Matth. 27,9-10 Theodoret of Cyr, heer. fab. I I 7
Praedestinatus I 8 Hilarius Arel., exp. in ep. cath I J oh.
19 1,1
Theodoret of Cyr, haer. fab. I I 1 Chronicon Paschale 2 5 2 C / D
Timothy, de rec. haer. 3 2 B John Damascene, de haer. 3 0
Isidorus of Seville, de haer. lib. X Theodor bar-Khonai, lib. schol. p. 301
Nestorian History p. 191 Nicephorus Callistus, eccl. hist. I l l 13
passover presbyter
Origen, in Matth. comm. ser. 79 Praedestinatus I 32
Epiphanius, Pan. 30 32 3 priest(s)
30 22 4 Epiphanius, Pan. 3 0 16 9
30 22 5 Jerome, de vir. ill. I I
patriarchs Primasius, comm. in apoc, praef. lib. I
Epiphanius, Pan. 30 3 5 priests, Egyptian —
30 26 1 Hippolytus, Ref. I X 17 2
pentateuch prophecy
Epiphanius, Pan. 19 5 1 Tertullian, adv. Marc. IV 8
30 18 7 Epiphanius, Pan. 3 0 17 3
persecution 30 18 4
Epiphanius, Pan. 19 1 8 prophecy, supposed —
Augustine, de haer. 10 Epiphanius, Pan. 19 1 4
Chronicon Paschale 2 5 2 C / D prophet (Christ)
philosophy, philosopher Epiphanius, Pan. 3 0 18 5
Hippolytus, Ref. I X 17 2 3 0 18 6
Jerome, in Es. 30,6-9 Pseudo Hieronymu8, indie, de haer. X
Marius M e r c , app. ad contrad. XII prophetical writings and prophet
anath. Nest. 13 Irenaeus, adv. haer. I 26 2
14-15 Tertullian, de carne Chr. 14
Theodoret of Cyr, haer. fab. I I 2 Methodius, conv. V I I I 1 0
113 Epiphanius, Pan. 2 8 1 3
prayer 29 7 2
Hippolytus, Ref. I X 15 6 29 7 3
Epiphanius, Pan. 19 3 5 3 0 15 2
19 3 6 3 0 18 4
19 4 3 3 0 18 5
29 9 2 30 23 2
pre-existence 53 1 7
Hippolytus, Ref. I X 14 1 Jerome, adv. Pel. HI 2
310 INDEX

Filaster, div. her. lib. X X X V I I de vir. ill. I I

Augustine, c. Faust. X I X 4 XVI
prophets, false — Filaster, div. her. lib. X X X V I
Hippolytus, Ref. I X 15 3 Augustine, de haer. 8
Epiphanius, Anac. t. 3 5 3 1 Praedestinatus I 8
John Damascene, de haer. 5 3 Timothy, de rec. haer. 28C-29A
Theodor har-Khonai, lib. schol. p. 307 Isidorus of Seville, de haer. lib. V I I I

proselyte(s) IX

Irenaeus, adv. haer. I l l 21 1 Nicephorus Callistus, eccl. hist. I l l 13

Eusebius, hist. eccl. V 8 10 resurrection of men

Epiphanius, Pan. 3 0 16 9 Tertullian, de praescr. X X X I I I 3-5

Jerome, epist. 57 11 3 Eusebius, hist. eccl. I l l 2 8 2

Epiphanius, Pan. 28 6 1
de vir. ill. X X I I
in Es. 8,11-15 28 6 2

pseudo-prophet 28 6 3
28 6 4
Epiphanius, Pan. 19 1 4
28 6 5
30 3 2
28 6 6
Augustine, de haer. 3 2
29 7 3
publican
Augustine, de haer. 8
Eusebius, hist. eccl. V I 2 5 4
Timothy, de rec. haer. 28C-29A
Jerome, de vir. ill. I l l
32B
Pythagorean idea or art
Isidorus of Seville, de haer. lib. V I I I
Hippolytus, Ref. I X 14 1
quaest. in V. T. in
I X 14 2
Lev. X I 7
remission of sin
etym. K6. V I I I V I 8
Hippolytus, Ref. I X 13 4
Theodor bar-Khonai, lib. schol. p. 3 3 6 / 7
I X 15 1
Honorius August., de haer. lib. X X I I I
I X 15 3
Paulus, de haer. lib. I V
Eusebius, hist. eccl. V I 3 8
Nicephorus Callistus, eccl. hist. V 12
Epiphanius, Pan. 2 8 6 5 revelation(8)
Jerome, adv. Pel. I l l 2
Epistula Apost. 1. (12)
Theodoret of Cyr, haer. fab. I I 7
Hippolytus, Ref. I X 13 2
Timothy, de rec. haer. 3 2 B Eusebius, hist. eccl. I l l 5 3
resurrection of Jesus III 28 2
Irenaeus, adv. haer. I 2 6 1 VII 25 1
Hippolytus, Ref. V I I 3 3 2 Epiphanius, Pan. 19 1 7
VII 35 2 28 1 5
X21 3 30 18 9
Eusebius, hist. eccl. I l l 27 5 Jerome, in Gal. 1,11-12
I I I 3 6 11 Theodoret of Cyr, haer. fab. I I 3
Epiphanius, Pan. 2 8 1 7 Kblner-Codez 94,1-95,14
28 6 1 Timothy, de rec. haer. 28C-29A
28 6 2 sabbath
28 6 3 Hippolytus, Ref. I X 16 3
28 6 6 Eusebius, hist. eccl. I l l 2 7 5
30 3 5 Epiphanius, Pan. 19 5 1
Jerome, epist. 112 13 29 7 5
 SUBJECTS 311

30 2 2 in Dan., praef.
30 16 9 inEs. 11,1-3
30 17 5 49,7
Jerome, epist. 112 13 8in(s)
in Matth. 12,2 Hippolytus, Ref. I X 15 3
Filaster, div. her. lib. X X X V I Eusebius, hist. eccl. I l l 39 16
Pseudo Hieronymus, indie, de haer. X Epiphanius, Pan. 19 1 8
Augustine, c. Faust. X I X 4 Jerome, in Es. 30,6-9
epist. C X V I 16 1 adv. Pel. I l l 2
Rufinus, exp. symb. 37 stars
Theodoret of Cyr, haer. fab. I I 1 Hippolytus, Ref. I X 16 2
Nicephorus Callistus, hist. eccl. I l l 13 Methodius, conv. V I I I 10
sacrifice(s) suffering of the Father
Epiphanius, Pan. 19 3 6 Methodius, conv. V I I I 10
30 16 5 Optatus of Milevis, de schism, don. I V 5
30 16 7 synagogue
Jerome, epist. 112 13
Epiphanius, Pan. 29 9 2
in Hier. 3 , 14-16 30 1 4
Augustine, epist. C X V I 16 1 30 18 2
Rufinus, expos, symb. 37 Jerome, epist. 112 13
Theodoret of Cyr, haer. fab. I I 3
in Matth. 13,53-54
Nicephorus Callistus, eccl. hist. V 12
in Amos 1,11-12
8aint(s)
in Es. 5,18-19
Eusebius, hist. eccl. V I I 2 5 2 49,7
salvation 52,4-6
Irenaeus, adv. haer. I V 33 4
temple, man as —
Jerome, in Hab. 3,10-13
Jerome, in Hier. 3,14-16
epist. 112 16
temple in Jerusalem
Nicephorus Callistus, eccl. hist. I l l 13
Epiphanius, Pan, 3 0 16 7
Scriptures, H o l y —
Jerome, epist. 120 8
Hippolytus, Ref., prol. V I I 7
in Matth. 27,51
Origen, de princ. I , praef. 8
Timothy, de rec. her. 28C-29A
in Matth. X I 12
temple(s), heathen —
Eusebius, hist. eccl. I l l 28 2
Jerome, de vir. ill. X X I I
V 8 10
Fihrist 9,1
V17
tradition
V I 38
Eusebius, hist. eccl. I l l 28 3
Epiphanius, Pan. 19 1 2
Jerome, in Es. 8,19-22 VI 25 4

Filaster, div. her. lib. X X X V I I Epiphanius, Pan. 19 1 2

LX 28 6 4

Praedestinatus I 9 28 6 5
Timothy, de rec. haer. 3 2 B Augustine, de haer. 9
Nicephorus Callistus, eccl. hist. V 12 tradition, unwritten Hebrew — , Jewish —
Septuagint Eusebius, hist. eccl. I V 22 8
Origen, in Matth. X V I 16 Jerome, in Es. 8,19-22
Eusebius, hist. eccl. V 8 10 9,1
Jerome, de vir. iU. I l l 29,17-21
312 INDEX

trinity Epiphanius, Pan. 19 1 7

Methodius, conv. V I I I 10 30 2 6
truth 3 0 15 2
Irenaeus, adv. haer. I l l 3 4 virtues of Jesus
Eusebius, hist. eccl. I l l 2 8 6 Irenaeus, adv. haer. I 2 6 1
I V 14 6 Tertullian, de came Chr. 14
Hilary of Poitiers, de trin. V I I 3 Hippolytus, Ref. V I I 3 3 1

Epiphanius, Pan. 2 8 2 1 V I I 34 1

3 0 13 5 V I I 35 2

3 0 16 6 X212

3 0 17 3 Eusebius, hist. eccl. I l l 2 7 2

30 24 1 Epiphanius, Anac. t. 2 2 8
t. 2 3 0 2
30 24 4
Pan. 3 0 18 5
Jerome, in Es. 8,19-22
30 18 6
Georgius Mon., chron. breve I I 135
51 10 4
Theodor bar-Khonai,K6.*cM., p.336/7
Marius M e r c , app. ad contrad. XII
Nicephorus Callistus, eccl. hist. V 12
anath. Nest. 14-15
unleavened bread
Theodoret of Cyr, haer. fab. I I 1
Origen, in Matth. comm. ser. 79
112
Epiphanius, Pan. 3 0 16 2
113
virgin
Timothy, de rec. haer. 2 8 B / C
Irenaeus, adv. haer. I 2 6 1
Isidorus of Seville, etym. lib. V I I I VT
Tertullian, de virg. vel. 6 1
37
Hippolytus, Ref. V I I 3 3 1
John Damascene, de haer. 2 8
V I I 35 2
30
I X 14 1
Theodor bar-Khonai, lib. schol. p. 301
X21 2
p.336/7
X23 1
Honorius August., de haer. lib. L I I
X23 2
Nicephorus Callistus, eccl. hist. I l l 13
X29 2
water
Origen, horn, in Luc. I 1
Epiphanius, Pan. 19 3 7
c. Cels. V 61
Anac. t. 2 3 0 3
Eusebius, hist. eccl. V 8 10
Pan. 5 3 1 7
Hilary of Poitiers, de trin. H 4 John Damascene, de haer. 3 0
Epiphanius, Pan. 2 9 6 7 Theodor bar-Khonai, lib. schol. p. 301
30 2 6 Wisdom
Jerome, epist. 112 13 Origen, in ep. ad Titum
in Es. 11,1-3 Eusebius, hist. eccl. I l l 2 7 3
Pseudo Hieronymus, indie, de haer. X Pseudo Ignatius, ep. ad Philad. V I
Marius M e r c , app. ad contrad. XII Nicephorus Callistus, eccl. hist. I l l 13
anath. Nest. 13 witnesses, seven —
Theodoret of Cyr, haer. fab. II1 Hippolytus, Ref. I X 15 2
117 I X 15 5
Gennadius, de eccl. dogm. 2 I X 15 6
Dionysius, in apoc. p . 4 Epiphanius, Pan. 19 1 6
Nicephorus Callistus, eccl. hist. I l l 13 19 6 4
virginity 30 17 4
 SUBJECTS 313

W o r d (scil. Jesus) Epiphanius, Pan. 3 0 2 3 2

Origen, in ep. ad Titum 51 4 2
Eusebius, hist. eccl. I l l 27 3 Pseudo Ignatius, ep. ad Philad. V I
Hilary of Poitiers, de trin. I I 4 Marius M e r c , app ad contrad.. XII
I I 23 anath. Nest. 14-15
Nicephorus Callistus, eccl. hist. I l l 13