Gospel of the Hebrews / Marcion parallels

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Gospel of the Hebrews / Marcion parallels

Post by Peter Kirby »

Came to Capernaum

Epiphanius, Pan. 30.13.2–3.
[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 came to Capernaum, he entered the house of Simon, also called Peter, and opened his mouth and said: When I went by the sea of Tiberias I chose John and James, the sons of Zebedee, and Simon and Andrew and Thaddeus and Simon the Zealot and Judas the Iskariot and you Matthew, who was sitting at the custom-house; I called you and you followed me. I wish you to be twelve apostles for the testimony to Israel.

Against Heresies 1.27.2.
Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father.

Against Marcion 4.6-7.
But we now advance a step further on, and challenge (as we promised to do) the very Gospel of Marcion, with the intention of thus proving that it has been adulterated. ... Marcion has laid down the position, that Christ who in the days of Tiberius was, by a previously unknown god, revealed for the salvation of all nations, is a different being from Him who was ordained by God the Creator for the restoration of the Jewish state, and who is yet to come. ... In the fifteenth year of the reign of Tiberius (for such is Marcion's proposition) he "came down to the Galilean city of Capernaum," of course meaning from the heaven of the Creator, to which he had previously descended from his own.

It's likely that Epiphanius is preserving the beginning of a gospel in Pan. 30.13.2-3, with the way that it introduces Jesus & the author. This introduction of Jesus makes sense as a start. And the reference to twelve apostles helps explain alternate titles for this gospel. But then this means we have an existing example of a Gospel beginning in Capernaum.

Tertullian seems to be applying his own sense of irony when talking about "that Christ who in the days of Tiberius" and "In the fifteenth year of the reign of Tiberius (for such is Marcion's proposition)," with a sense for the ridiculousness that the extra detail tends to provide. Epiphanius is clear on this point, but he may have gotten it from Tertullian. If so, it's possible to cut the "fifteenth year" reference from the Gospel used by Marcion.

Incidentally, Justin Martyr knows the detail of the thirty years of age of Jesus. And Justin talks about "memoirs of the apostles," better fitting a gospel claiming to be by Matthew than one claiming to be by Luke.

Not a spirit

Jerome, On Illustrious Men, 16.
In this last he bore 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 he is," 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 an incorporeal spirit" and straightway they touched him and believed.

Against Marcion 4.43.
But as touching the reality of His body, what can be plainer? When they were doubting whether He were not a phantom--nay, were supposing that He was one--He says to them, "Why are ye troubled, and why do thoughts arise in your hearts? See my hands and my feet, that it is I myself; for a spirit hath not bones, as ye see me have." Now Marcion was unwilling to expunge from his Gospel some statements which even made against him--I suspect, on purpose, to have it in his power from the passages which he did not suppress, when he could have done so, either to deny that he had expunged anything, or else to justify his suppressions, if he made any. But he spares only such passages as he can subvert quite as well by explaining them away as by expunging them from the text. Thus, in the passage before us, he would have the words, "A spirit hath not bones, as ye see me have," so transposed, as to mean, "A spirit, such as ye see me to be, hath not bones;" that is to say, it is not the nature of a spirit to have bones. But what need of so tortuous a construction, when He might have simply said, "A spirit hath not bones, even as you observe that I have not?" ... And now, as I would venture to believe, we have accomplished our undertaking.

Jerome is referring to Ignatius as being one who referred to the Gospel of the Hebrews. Jerome's reference casts it in the first person and with an author who isn't Peter. This would fit well with the implied authorship of Matthew at the beginning.

Tertullian chooses to end on a similar episode, which he says is in Marcion's text.

Are there other parallels?
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Re: Gospel of the Hebrews / Marcion parallels

Post by Ben C. Smith »

Peter Kirby wrote: Tue Apr 13, 2021 6:44 amAre there other parallels?
Both the Ebionite Gospel and the Marcionite Gospel begin with a synchronism.

The Ebionite Gospel is attested as calling the main body of water in Galilee the Sea of Tiberias, and "sea" is also attested for Marcion, in agreement with Matthew and Mark but not with Luke.

The Ebionite Gospel and Marcion apparently agree with Matthew and Mark against Luke in phrasing Jesus' response to his family standing outside as a question, "Who are my mother and my brothers?"

The second two, especially, seem pretty minor, particularly given that Matthew and Mark agree, as well, but that is what I have so far.
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Re: Gospel of the Hebrews / Marcion parallels

Post by Secret Alias »

This is likely because - as I have noted many times before - the source material behind Tertullian is developed from Justin who cited from his own gospel against Marcion presuming the heretic to have corrupted his text. The Syriac fragment which cites from the actual Marcionite gospel presumes he came down between Jericho and Jerusalem where the Good Samaritan episode occurs.
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Re: Gospel of the Hebrews / Marcion parallels

Post by Bernard Muller »

to Ben,
"sea" is also attested for Marcion, in agreement with Matthew and Mark but not with Luke.
gMarcion has 'sea' instead of 'water' in 8:24 & 25, but has 'lake' in 8:23 as in gLuke.
Note: gMark & gMatthew have no 'lake' anywhere.

Cordially, Bernard
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Re: Gospel of the Hebrews / Marcion parallels

Post by Ben C. Smith »

Bernard Muller wrote: Tue Apr 13, 2021 2:56 pm to Ben,
"sea" is also attested for Marcion, in agreement with Matthew and Mark but not with Luke.
gMarcion has 'sea' instead of 'water' in 8:24 & 25, but has 'lake' in 8:23 as in gLuke.
Yes, I can see that Roth attests "lake" in 8.23. In his book, he puts the relevant phrase, including "lake," in verse 23 in parentheses (page 417), which indicates that the "precise wording is not attested" (page 411), whereas he does not put "sea" in verse 24 in parentheses.

At any rate, what in Tertullian and Epiphanius do you think led him to this judgment, and do you agree with it?
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Re: Gospel of the Hebrews / Marcion parallels

Post by Bernard Muller »

to Ben,
Yes, I can see that Roth attests "lake" in 8.23. In his book, he puts the relevant phrase, including "lake," in verse 23 in parentheses (page 417), which indicates that the "precise wording is not attested" (page 411), whereas he does not put "sea" in verse 24 in parentheses.
Nothing in Tertullian and Epiphanius. It is not attested. I wonder why Roth and yourself went for 'Lake' in 8:23. Do you know?
I have to think now what is not in underlined in blue boldface is not attested, except by Roth's opinion.
Or did Roth think Marcion knew about gLuke and went by "the lake of Gennesaret" (Lk 5:1)?

Cordially, Bernard
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Re: Gospel of the Hebrews / Marcion parallels

Post by Ben C. Smith »

Bernard Muller wrote: Tue Apr 13, 2021 5:17 pmNothing in Tertullian and Epiphanius. It is not attested. I wonder why Roth and yourself went for 'Lake' in 8:23. Do you know?
Roth and myself? Roth only, you must mean. All of the blue text is from Roth; none of it is my judgment on the matter.
I have to think now what is not in underlined in blue boldface is not attested, except by Roth's opinion.
Everything in blue boldface comes from Roth in one way or another.

The main point of those threads I assembled was to present the ancient evidence from the likes of Tertullian and Epiphanius. Adding Roth's and BeDuhn's own reconstruction is for general guidance only; we are free to evaluate the ancient evidence for ourselves and disagree with Roth or BeDuhn (or both) to our hearts' content.

For my part, it appears that Tertullian, when dealing with verse 25 of Marcion's text in Against Marcion 4.20.1, says "sea" (the mari, though the translation I borrowed for my page says "waters," in quis autem iste est qui et ventis et mari imperat), but when speaking in his own words uses "lakes" instead. And Epiphanius explicitly attests "sea" for Marcion's text in verse 24. So, if we can tell anything from Tertullian and Epiphanius, Marcion used "sea" at least twice, and "lake" is not attested for him here.

Roth suggests that we cannot necessarily tell anything from Tertullian and Epiphanius, though. He thinks that Tertullian may be under the influence of the Matthean text and Epiphanius may just be copying that influence from Tertullian. If he is correct, then we know nothing of which word Marcion actually had in his text. And Roth may be correct. I note, however, that Epiphanius is not slavishly copying from Tertullian here, since he attests to a different verse than Tertullian does. And the fact that what Tertullian apparently quotes says "sea" while his comments on that quote revert to "lake" at times suggests to me that his quote may be accurate in its wording. So I am slightly in favor of Marcion having retained "sea" in his pericope. There is no smoking gun. It is all a matter of the most detailed, careful, and then ultimately tentative interpretation.
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Re: Gospel of the Hebrews / Marcion parallels

Post by Stuart »

I think the gospel of the Hebrews is distinct from the Marcionite gospel for a number of reasons:

1. The Marcionite gospel's author deliberately removed John's baptism of Jesus from his gospel, as he could not accept the notion that Jesus' authority came from John, whom accepted as the prophet of the creator. [1] All three synoptic gospels are very clear on the implications of John baptizing Jesus in the passage about the source his authority (Matthew 21:23-27, Mark 11:27-33, Luke/Marcion 20:1-8), which he explicitly ties to John's baptism. [2]

John's baptism of Jesus is a story of John, prophet of the creator, recognizing Jesus as the Christ and baptizing him, whereupon the Spirit, by which he will baptize, descends upon him (Mark 1:7-11). At that point Jesus ministry begins, his authority established.

The Marcionite author accepted this John, the one who is Elijah come again from the Malachi prophecy. But he rejects the notion that Jesus was known to the creator. And so in addition to removing the baptism scene he sets out to denigrate John's character and show that he was unable to recognize the true Christ. He accomplishes this in the passage Luke 7:11-28 (specifically Luke 7:18-28) by having John through his disciples ask if Jesus is the one he is looking for. This of course is ridiculous if John had baptized Jesus. But it shows the prophet of the creator, and thus the creator did not recognize Jesus. Then the author takes aim at the story of John's virtuous lifestyle in the desert, asking "What did you go out into the wilderness to behold?" This is of course a reference to John's life in the desert (Mark 1:4), Jesus mocks the power of John's authority by calling his staff or rod of power nothing more than a limp "reed shaken in the wind." He then comments on his clothes (Mark 1:6), but the mocking is indirect. He then refers to John as more than a prophet, the greatest born of women (by the way implying that Jesus, who is of course greater is not born of woman). And the author makes it clear he is referring to the baptism passage and to John filling the Elijah come again role by referencing the same Malachi 3:1 passage as the baptism scene (Mark 1:2). [3]

Luke 18-28 makes the most sense with the baptism story removed, precisely what is reported about the Marcionite gospel. [4] With the baptism story present it's contradictory, with John seeing the spirit on Jesus, knowing who he is (e.g., Matthew 3:14-15) but then suffering amnesia and having to ask later again, sending his disciples out to so.

2. The Marcionite Gospel appears to have been the first gospel to put a fixed date on Jesus' mission. But it is calculated using Roman authorities, Caesar Tiberius, and governor of Judea Pontius Pilate. There is no reckoning based on Jewish authorities. In the Marcionite gospel of the Jewish authorities only Herod is identified, the others are merely chorus (Pharisees or scribes and chief priests). [5] The Ebionite list is drawn entirely from Jewish authorities.

The Marcionite author, his sect siding with those Christians wishing to fully separate Christianity from the Jewish religion and the Jewish books (Law and Prophets), would have no reason to date his Christ by reckoning from Jewish authorities. The Ebionite gospel author on the other hand had the opposite intent and so used Jewish authorities to set his date.
Panarion 30:13.6
And the beginning of their gospel goes:

It came to pass in the days of Herod the king of Judea, when Caiaphas was high priest, that there came one, John by name, who baptized with the baptism of repentance in the river Jordan.
-- It was said of him that he was the seed of Aaron the priest, a son of Zacharias and Elizabeth,--
and all went out to him.

The Ebionite passage cannot possibly have been in Marcion. I mention the Ebionite passage because Peter Kirby seems to conflate the gospel of the Hebrew's with that of the Ebionites. But this may be fair, as the commentary of Jerome on Isaiah book 4 (on Isaiah 11:2) describes a rather similar baptism scene in the gospel of the Hebrews. But the age of Jesus being 30 is from the Ebionite gospel. So it's confusing which source we are talking about here or if we are assuming the two gospels are one.

Anyway the age of Jesus being around thirty seems to be associated with a tradition found in the Ebionite gospel in the passage about the calling of the fishermen after coming into Capernaum. But it is also stated flat out by Epiphanius to have been after start of the gospel, as it begins with the appearance of John baptizing in the Jordan. This would align the appearance in Capernaum with roughly the order found in Mark.

The appearnce of Jesus descending into Capernaum as the start of the Marcionite gospel only occurs because the author removed John's baptizing scene entirely and moved the calling of the fishermen a bit later in the seuquence (Luke 5:1-11). This is not what is going on in the Ebionite or Hebrew's gospel(s). [6]

Luke most likely conflated the Ebionite and Marcionite traditions in his gospel. And he more or less comes out and says so (Luke 1:1-4). I come to the conclusion that there is no overlap with the Marcionite gospel. Further Jesus age of thirty makes no sense in the Marcionite gospel, as he is not born of woman.

(tired, losing my train of thought, good night)


Notes:
[1] The church fathers rant not about the various heretics different beliefs in Jesus, as that was not a definitive line between orthodoxy and heresy in their minds, but about the how the heretics "blaspheme the creator," as Gnostics of various sorts and Marcionites separated the property of creation from the high God, father of Jesus Christ.
[2] It is ironic that the Marcionite gospel's author left the source of authority passage in, while removing the baptism. Luke 20:1-8 only makes sense if Jesus is baptized by John. This is a case of editorial fatigue. It is also strong evidence that both this passage and that of John baptizing Jesus were part of the common prototype gospel all the synoptic gospels built upon.
[3] Mark seems to be conflating two versions of the story, one from the common prototype source as the Marcionite/Luke with Malachi 3:1, and one source common with Matthew 3:3 that quotes Isaiah 40:3 (Mark 1:3) -- Mark doesn't realize it's two different prophets and attributes Malachi also to Isaiah. Matthew's author spells out the prophecy concerning John as Elijah come again (Matthew 17:9-13 and 11:13-14), but Mark doesn't connect the dots (Mark 9:9-13), or at least not explicitly.
[4] I am slightly perplexed why Matthew copied Marcion/Luke 7:18-28 (Matthew 11:2-11). He does at least tie it to Luke 16:16 (Matthew 11:12-13) and turns it with his identification of John as Elijah come (11:14-15). The use of kingdom of heaven vouchsafes that the author lifted it from the Marcionite and not some later redactor, as does the Elijah identity passage. I guess he didn't recognize the purpose of Luke 7:18-28.
[5] Curiously "elders" seems to be missing entirely from the Marcionite gospel and Paul. It is one of several ecclesiastic positions missing in Marcion, suggesting the text froze at an earlier stage of church organization than when the received text froze.
[6] the reported Ebionite and Hebrew's text is quite late, suffrering expansion and betraying knowledge of the Canonical gospels.
Last edited by Stuart on Wed Apr 14, 2021 8:48 am, edited 1 time in total.
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Re: Gospel of the Hebrews / Marcion parallels

Post by Peter Kirby »

Here is a more complete list of the quotations from Epiphanius relating to the beginning of this gospel.

In the Gospel that is in general use among them which is called "according to Matthew",
which however is not whole and complete but forged and mutilated - they call it the
Hebrews Gospel-it is reported:

There appeared a certain man named Jesus of about thirty years of age, who chose us.
And when he came to Capernaum, he entered into the house of Simon whose surname
is Peter, and opened his mouth and said: "As I passed the Lake of Tiberias, I chose John
and James the sons of Zebedee, and Simon and Andrew and Thaddeus and Simon the
Zealot and Judas the Iscariot, and you, Matthew, I called as you sat at the receipt of
custom, and you followed me. You, therefore, I will to be twelve apostles for a testimony
unto Israel." (Epiphanius, Panarion 30.13.2-3)

And:

It came to pass that John was baptizing; and there went out to him Pharisees and were
baptized, and all of Jerusalem.
And John had a garment of camel`s hair and a leather girdle about his loins, and
his food, as it is said, was wild honey, the taste if which was that of manna, as a cake
dipped in oil.
Thus they were resolved to pervert the truth into a lie and put a cake in the place of locusts.
(Epiphanius, Panarion 30.13.4-5)

And the beginning of their Gospel runs:

It came to pass in the days of Herod the king of Judaea, when Caiaphas was high priest,
that there came one, John by name, and baptized with the baptism of repentance in
the river Jordan. It was said of him that he was of the lineage of Aaron the priest, a
son of Zacharias and Elisabeth : and all went out to him.
(Epiphanius, Panarion 30.13.6)

And after much has been recorded it proceeds:

When the people were baptized, Jesus also came and was baptized by John.
And as he came up from the water, the heavens was opened and he saw the
Holy Spirit in the form of a dove that descended and entered into him.
And a voice sounded from Heaven that said:
"You are my beloved Son, in you I am well pleased. "
And again: " I have this day begotten you".
And immediately a great light shone round about the place.
When John saw this, it is said, he said unto him :
"Who are you, Lord?"
And again a voice from Heaven rang out to him:
"This is my beloved Son in whom I am well pleased."
And then, it is said, John fell down before him and said:
"I beseech you, Lord, baptize me."
But he prevented him and said:
"Suffer it; for thus it is fitting that everything should be fulfilled."
(Epiphanius, Panarion 30.13.7-8)

Against Heresies 1.27.2.
Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father.

Against Marcion 4.6-7.
But we now advance a step further on, and challenge (as we promised to do) the very Gospel of Marcion, with the intention of thus proving that it has been adulterated. ... Marcion has laid down the position, that Christ who in the days of Tiberius was, by a previously unknown god, revealed for the salvation of all nations, is a different being from Him who was ordained by God the Creator for the restoration of the Jewish state, and who is yet to come. ... In the fifteenth year of the reign of Tiberius (for such is Marcion's proposition) he "came down to] the Galilean city of Capernaum," of course meaning from the heaven of the Creator, to which he had previously descended from his own.

We can extend this with a few more parallels.

Mark 1
16 Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. 17 And Jesus said to them, “Follow me, and I will make you become fishers of men.” 18 And immediately they left their nets and followed him. 19 And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. 20 And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.
21 And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. 22 And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. 23 And immediately there was in their synagogue a man with an unclean spirit. And he cried out, 24 “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” 25 But Jesus rebuked him, saying, “Be silent, and come out of him!” 26 And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. 27 And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.” 28 And at once his fame spread everywhere throughout all the surrounding region of Galilee.
29 And immediately he left the synagogue and entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law lay ill with a fever, and immediately they told him about her. 31 And he came and took her by the hand and lifted her up, and the fever left her, and she began to serve them.
32 That evening at sundown they brought to him all who were sick or oppressed by demons. 33 And the whole city was gathered together at the door. 34 And he healed many who were sick with various diseases, and cast out many demons. And he would not permit the demons to speak, because they knew him.

Luke 4
31 And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath, 32 and they were astonished at his teaching, for his word possessed authority. 33 And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, 34 “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” 35 But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm. 36 And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” 37 And reports about him went out into every place in the surrounding region.
38 And he arose and left the synagogue and entered Simon’s house. Now Simon’s mother-in-law was ill with a high fever, and they appealed to him on her behalf. 39 And he stood over her and rebuked the fever, and it left her, and immediately she rose and began to serve them.
40 Now when the sun was setting, all those who had any who were sick with various diseases brought them to him, and he laid his hands on every one of them and healed them. 41 And demons also came out of many, crying, “You are the Son of God!” But he rebuked them and would not allow them to speak, because they knew that he was the Christ.

Luke 5
2 Jesus saw two boats on the shore. The fishermen were not there because they were washing their nets. 3 Jesus got into a boat which belonged to Simon. Jesus asked him to push it out a little way from land. Then He sat down and taught the people from the boat.
4 When He had finished speaking, He said to Simon, “Push out into the deep water. Let down your nets for some fish.” 5 Simon said to Him, “Teacher, we have worked all night and we have caught nothing. But because You told me to, I will let the net down.” 6 When they had done this, they caught so many fish, their net started to break. 7 They called to their friends working in the other boat to come and help them. They came and both boats were so full of fish they began to sink. 8 When Simon Peter saw it, he got down at the feet of Jesus. He said, “Go away from me, Lord, because I am a sinful man.” 9 He and all those with him were surprised and wondered about the many fish. 10 James and John, the sons of Zebedee, were surprised also. They were working together with Simon. Then Jesus said to Simon, “Do not be afraid. From now on you will fish for men.” 11 When they came to land with their boats, they left everything and followed Jesus.

Matthew 4:12–14
12 When Jesus heard that John the Baptist had been put in prison, He went to the country of Galilee. 13 He left Nazareth and went to live in the city of Capernaum. It is by the lake in the land of Zebulun and Naphtali.
14 This happened as the early preacher Isaiah said it would happen. He said, 15 “The land of Zebulun and Naphtali is along the road to the lake. It is on the other side of the Jordan River in Galilee. These people are not Jews. 16 The people who sat in darkness saw a great light. Light did shine on those in the land who were near death.”
17 From that time on, Jesus went about preaching. He said, “Be sorry for your sins and turn from them. The holy nation of heaven is near.”
18 Jesus was walking by the Sea of Galilee. He saw two brothers. They were Simon (his other name was Peter) and Andrew, his brother. They were putting a net into the sea for they were fishermen. 19 Jesus said to them, “Follow Me. I will make you fish for men!” 20 At once they left their nets and followed Him.
21 Going from there, Jesus saw two other brothers. They were James and John, the sons of Zebedee. They were sitting in a boat with their father, mending their nets. Jesus called them. 22 At once they left the boat and their father and followed Jesus.

John 2
12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

Heracleon
Fragment 11, on John 2:12 (In John 2:12, “After this he went down to Capernaum, with his mother and his brothers and his disciples; and there they stayed for a few days.”) The words, "After this he went down to Capernaum," indicate the beginning of a new dispensation, for "he went down" is not said idly. Capernaum, means these farthest-out parts of the world, the material realm into which he descended. And since the place was alien to him, he is not reported either to have done anything or said anything in it.

Summary:

Epiphanius' Gospel of the Hebrews (discussed with regards to the Ebionites):

Begins with John the Baptist (Panarion 30.13.6)
Introduces Jesus "about 30" with his coming down to Capernaum, entering Simon's house (Panarion 30.13.2-3)
Possibly narrates the calling of the fishermen obliquely mentioned here
Later on, narrates the baptism of Jesus (Panarion 30.13.7-8)

Marcion's Gospel

Introduces the Gospel with Jesus coming down to Capernaum (Against Marcion 4.6-7)
Teaches in the synagogue on the sabbath

Mark

Begins with John, the baptism, and the temptation (Mark 1:1-15)
Narrates the calling of the fishermen (Mark 1:16-20)
Comes to Capernaum and teaches in the synagogue on the sabbath (Mark 1:21-28)
Enters Simon's house and heals his mother-in-law (Mark 1:29-31)

Luke

Begins with the infancy narrative (Luke 1-2)
Proceeds with John and the baptism (Luke 3:1-22)
Mentions that Jesus was "about 30" and gives a genealogy (Luke 3:21-38)
Narrates the temptation (Luke 4:1-13)
Jesus is rejected at Nazareth (Luke 4:14-30), apparently transposed to be before "what we have heard that you did in Capernaum"
Comes to Capernaum and teaches in the synagogue on the sabbath (Luke 4:31-37)
Enters Simon's house and heals his mother-in-law (Luke 4:38-39)
Has to preach to other towns also, preaches in the synagogues of Judea (Luke 4:40-44)
Narrates the calling of the fishermen in the fullest form known (Luke 5:1-11)

Matthew

Begins with the infancy narrative (Matthew 1-2)
Proceeds with John, the baptism, and the temptation (Matthew 3:1 - 4:11)
Puts Jesus in Capernaum but narrates nothing that happens there (Matthew 4:12-17)
Narrates the calling of the fishermen (Matthew 4:18-22)
Much later, narrates the healing of Peter's mother in law (Matthew 8:14-17)

John

Begins with a prologue and John (John 1:1-34)
Jesus calls the disciples of John (John 1:35-42)
Jesus calls the disciples from Galilee (John 1:43-51)
Jesus performed the first miracle at Cana (John 2:1-11)
Jesus went down to Capernaum but narrates nothing that happens there (John 2:12)

With the way that some of the canonical gospels treat Jesus in Capernaum, there appears to be something scandalous about the tradition that Jesus "came down to Capernaum" and about what happened there, which the various authors resolve in their own ways. Given that we have both Origen reading the interpretation of Heracleon that this phrase meant "coming down" from heaven and also Tertullian reading the interpretation of Marcion also that this phrase meant "coming down" from heaven, being positioned at the start of the gospel they used, this is a prime candidate for what could have motivated the story to be changed and muted in different ways. We can see that none of them drop the tradition entirely, with it being more useful to reframe the statement in their own narrative in a way that contradicts Marcion.

John is the most extreme example of this tendency, in that it retains the reference to Jesus coming down to Capernaum but leaves it as a bare reference when first encountered.

Luke's strategy is different but dramatic in its own way: the various traditions relating to Capernaum have been rearranged. The calling of Simon (Luke 5:1-11) is placed after the healing of his mother in law (Luke 4:38-39), with other material intervening that takes Jesus on a tour of other towns, a somewhat odd order that essentially makes Jesus still a stranger to Peter after performing a miracle in his home. Likewise, a story about Jesus being rejected at Nazareth (Luke 4:14-30) has been placed before the story of Jesus preaching at Capernaum (Luke 4:31-37), when the opposite order apparently was in Luke's source. The Gospel of Luke is very valuable in that it gives as much detail as it does in the material that it reworks, giving us some probability in guessing the more original outline. An explanation for this kind of strategy could be that the gospel materials being reworked were popular in the early church but had been embedded in a text that was seen as too convenient for heretical interpretation, so the author has reframed the source material into a new text that would be more difficult to use for those interpretations. This would allow the stories to continue to be read while also allowing the other gospel, from which they came, to be condemned.

Marcion's text seems to be, therefore, prior to Luke and John.

It's not clear to me yet what relationship the Gospel of the Hebrews, Matthew, and Mark have.

I agree that the Gospel of the Hebrews isn't the one used by Marcion. They may be part of a synoptic problem though.
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Ben C. Smith
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Re: Gospel of the Hebrews / Marcion parallels

Post by Ben C. Smith »

Peter Kirby wrote: Wed Apr 14, 2021 2:06 amMarcion's text seems to be, therefore, prior to Luke and John.
This is how it appears to me, as well.
I agree that the Gospel of the Hebrews isn't the one used by Marcion. They may be part of a synoptic problem though.
Agreed on both.
Here is a more complete list of the quotations from Epiphanius relating to the beginning of this gospel....
Of course I have my thread from a while back dedicated to the Ebionite Gospel for convenience: viewtopic.php?f=3&t=1853. But here are the same passages formatted more thoroughly from my own notes and with some other parallels and such thrown in, as well. These parallels have a certain logic to them in my notes, but I am not by any means finished connecting them all in a more obvious or formal way. Hopefully their purpose will be evident enough:

1

Epiphanius, Panarion 30.13.6: 6 But the beginning of their Gospel is, “It happened in the days of Herod, king of Judea, that a man, John, came baptizing with the baptism of repentance in the river Jordan, and he was said to be of the lineage of Aaron the priest, the son of Zacharias and Elizabeth, and all went out unto him” (= Luke 1.5; 3.1; Mark 1.4-5). / 6 Ἡ δὲ ἀρχὴ τοῦ παρ´ αὐτοῖς εὐαγγελίου ἔχει ὅτι, «Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας, ἦλθέν Ἰωάννης βαπτίζων βάπτισμα μετανοίας ἐν τῷ Ἰορδάνῃ ποταμῷ, ὃς ἐλέγετο εἶναι ἐκ γένους Ἀρὼν τοῦ ἱερέως, παῖς Ζαχαρίου καὶ Ἐλισάβετ, καὶ ἐξήρχοντο πρὸς αὐτὸν πάντες.»

Epiphanius, Panarion 30.14.3-4: 3 But these people have something else in mind. They falsify the genealogical tables in Matthew’s Gospel and make its opening, as I said, “It happened in the days of Herod, king of Judaea, in the high priesthood of Caiaphas, that a certain man, John by name, came baptizing with the baptism of repentance in the river Jordan” (= Luke 1.5; 3.1; Mark 1.4-5), and the rest. 4 This is because they maintain that Jesus is really a man, as I said, but that Christ, who descended in the form of a dove, has entered him, as we have found already in other sects, <and> been united with him. Christ himself <is from God on high, but Jesus> is the offspring of a man’s seed and a woman. / 3 Οὗτοι δὲ ἄλλα τινὰ διανοοῦνται. παρακόψαντες γὰρ τὰς παρὰ τῷ Ματθαίῳ γενεαλογίας ἄρχονται τὴν ἀρχὴν ποιεῖσθαι ὡς προείπομεν, λέγοντες ὅτι, «Ἐγένετο,» φησίν, «ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἐπὶ ἀρχιερέως Καϊάφα, ἦλθέν τις Ἰωάννης ὀνόματι βαπτίζων βάπτισμα μετανοίας ἐν τῷ Ἰορδάνῃ ποταμῷ,» καὶ τὰ ἑξῆς· 4 ἐπειδὴ γὰρ βούλονται τὸν μὲν Ἰησοῦν ὄντως ἄνθρωπον εἶναι, ὡς προεῖπον, Χριστὸν δὲ ἐν αὐτῷ γεγενῆσθαι τὸν ἐν εἴδει περιστερᾶς καταβεβηκότα, καθάπερ ἤδη καὶ παρ´ ἄλλαις αἱρέσεσιν εὑρήκαμεν, συναφθέντα <τε> αὐτῷ, καὶ εἶναι αὐτὸν τὸν Χριστὸν ἐκ σπέρματος ἀνδρὸς καὶ γυναικὸς γεγεννημένον.

Matthew 3.1-2, 5-6: 3 Now in those days John the Baptist comes, preaching in the wilderness of Judea, saying, 2 “Repent, for the kingdom of heaven is at hand.” .... 5 At that time Jerusalem was going out to him, and all Judea and all the region around the Jordan; 6 and they were being baptized by him in the Jordan River, as they confessed their sins. / 1 Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας 2 καὶ λέγων, «Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.» .... 5 Τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου, 6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ᾽ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.

Mark 1.4-5: 4 John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. 5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. / 4 Ἐγένετο Ἰωάννης ὁ βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπ᾽ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.

Luke 1.5: 5 There was in the days of Herod, king of Judea, a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters of Aaron, and her name was Elizabeth. / 5 Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ.

Luke 3.1-3: 1 And in the fifteenth year of the hegemony of Tiberius Caesar, while Pontius Pilate had hegemony of Judea, and Herod was tetrarch of Galilee, and Philip his brother was tetrarch of Ituraea and of the country of Trachonitis, and Lysanias was tetrarch of Abilene, 2 in the high priesthood of Annas and Caiaphas, there came the word of God upon John the son of Zacharias in the desert, 3 and he came to every region of the Jordan, preaching a baptism of repentance for the forgiveness of sins. / 1 Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετρααρχοῦντος, 2 ἐπὶ ἀρχιερέως Αννα καὶ Καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ. 3 καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.

Code: Select all

1: ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας                        ἦλθέν     Ἰωάννης
2: ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας, ἐπὶ ἀρχιερέως Καϊάφα, ἦλθέν τις Ἰωάννης ὀνόματι

1: βαπτίζων βάπτισμα μετανοίας ἐν τῷ Ἰορδάνῃ ποταμῷ,
2: βαπτίζων βάπτισμα μετανοίας ἐν τῷ Ἰορδάνῃ ποταμῷ.

1: ὃς ἐλέγετο εἶναι ἐκ γένους Ἀρὼν τοῦ ἱερέως, παῖς Ζαχαρίου καὶ Ἐλισάβετ, καὶ ἐξήρχοντο πρὸς αὐτὸν πάντες.
2: —

[καὶ τὰ ἑξῆς]
A. F. J. Klijn, Jewish-Christian Gospel Tradition, page 69: 69 Luke, however, does not say that John the Baptist is from the family of Aaron. This is not completely unknown from other sources because in the Commentary of Ephrem on the Diatessaron it is said that Jesus received the priesthood of the house of Levi because of his “second birth which was bestowed upon him by the son of Aaron.”

2

Epiphanius, Panarion 30.13.1-5: 1 But I shall resume the thread of my argument against Ebion — because of the Gospel according to Matthew the course of the discussion obliged me to insert the whole of the knowledge which I had gained. 2 Now in what they call a Gospel according to Matthew, though it is not the entire Gospel but is corrupt and mutilated — and they call this thing “Hebrew” — the following passage is found: “There was a certain man named Jesus, and he was about thirty years of age (= Luke 3.23), who chose us. And coming to Capernaum he entered into the house of Simon surnamed Peter, and opened his mouth and said, 3 “Passing beside the Sea of Tiberias I chose John and James, the sons of Zebedee, and Simon and Andrew and <Philip and Bartholomew, James the son of Alphaeus and Thomas>, Thaddaeus, Simon the Zealot, and Judas Iscariot. You too, Matthew, seated at the receipt of custom, did I call, and you followed me. I will, then, that you be twelve apostles (= Clementine Recognitions 1.40.4; Clement of Alexandria, Miscellanies 6.6.48) for a testimony to Israel,” 4 and, “John came baptizing, and there went out unto him Pharisees and were baptized, and all Jerusalem. And John had a garment of camel’s hair, and a girdle of skin about his loins. And his meat,” it says, “was wild honey, whose taste was the taste of manna, as a wafer in oil” (= Matthew 2.4-5; Numbers 11.8). 5 This, if you please, to turn the account of the truth into falsehood, and substitute “a wafer [ἐγκρίδα] in honey” for “locusts [ἀκρίδων].”

Epiphanius, Panarion 30.13.4-5: 4 And, “John came baptizing, and there went out unto him Pharisees and were baptized, and all Jerusalem. And John had a garment of camel’s hair, and a girdle of skin about his loins. And his meat,” it says, “was wild honey, whose taste was the taste of manna, as a wafer in oil” (= Matthew 2.4-5; Numbers 11.8). 5 This, if you please, to turn the account of the truth into falsehood, and substitute “a wafer in honey” for “locusts.” / 4 Καί, «Ἐγένετο Ἰωάννης βαπτίζων, καὶ ἐξῆλθον πρὸς αὐτὸν Φαρισαῖοι καὶ ἐβαπτίσθησαν καὶ πᾶσα Ἱεροσόλυμα. καὶ εἶχεν ὁ Ἰωάννης ἔνδυμα ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ. καὶ τὸ βρῶμα αὐτοῦ, φησί, μέλι ἄγριον, οὗ ἡ γεῦσις ἡ τοῦ μάννα, ὡς ἐγκρὶς ἐν ἐλαίῳ,» 5 ἵνα δῆθεν μεταστρέψωσι τὸν τῆς ἀληθείας λόγον εἰς ψεῦδος καὶ ἀντὶ ἀκρίδων ποιήσωσιν ἐγκρίδα ἐν μέλιτι.

Matthew 3.4: 4 Now John himself had a garment of camel’s hair and a leather belt around his waist; and his food was locusts and wild honey [ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον].

Mark 1.6: 6 John was clothed with camel’s hair and wore a leather belt around his waist, and he was eating locusts and wild honey [καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον].

Epiphanius, Panarion 18.1.4: 4 And so, though they (= the Nasaraeans) were Jews who kept all the Jewish observances, they would not offer sacrifice or eat meat; in their eyes it was unlawful to eat meat or make sacrifices with it. They claimed that these books are forgeries and that none of these customs were instituted by the fathers.

Epiphanius, Panarion 53.1.4: 4 They (= Sampsaeans or Elkasaites) say that God is one, and supposedly worship him by the administration of some sort of baptisms. They are devoted to the Jewish religion — not in all ways. Some of them even abstain from meat.

Clementine Homilies 8.15: 15 But from their unhallowed intercourse spurious men sprang, much greater in stature than ordinary men, whom they afterwards called giants; not those dragon-footed giants who waged war against God, as those blasphemous myths of the Greeks do sing, but wild in manners, and greater than men in size, inasmuch as they were sprung of angels; yet less than angels, as they were born of women. Therefore God, knowing that they were barbarized to brutality, and that the world was not sufficient to satisfy them (for it was created according to the proportion of men and human use), that they might not through want of food turn, contrary to nature, to the eating of animals, and yet seem to be blameless, as having ventured upon this through necessity, the Almighty God rained manna upon them, suited to their various tastes; and they enjoyed all that they would. But they, on account of their bastard nature, not being pleased with purity of food, longed only after the taste of blood. Wherefore they first tasted flesh.

Clementine Homilies 12.6: 6 Then Peter, hearing, smiled and said, What think you, then, O Clement? Do you not think that you are placed by very necessity in the position of my servant? For who else shall take care of those many splendid tunics, with all my changes of rings and sandals? And who shall make ready those pleasant and artistic dainties, which, being so various, need many skilful cooks, and all those things which are procured with great eagerness, and are prepared for the appetite of effeminate men as for some great wild beast? However, such a choice has occurred to you, perhaps, without you understanding or knowing my manner of life, that I use only bread and olives, and rarely pot-herbs; and that this is my only coat and cloak which I wear; and I have no need of any of them, nor of anything else: for even in these I abound. For my mind, seeing all the eternal good things that are there, regards none of the things that are here. However, I accept of your good will; and I admire and commend you, for that you, a man of refined habits, have so easily submitted your manner of living to your necessities. For we, from our childhood, both I and Andrew, my brother, who is also my brother as respects God, not only being brought up in the condition of orphans, but also accustomed to labour through poverty and misfortune, easily bear the discomforts of our present journeys. Whence, if you would obey me, you would allow me, a working man, to fulfil the part of a servant to you.

Clementine Recognitions 7.6: 6 Then Peter, laughing, said: And do you not think, Clement, that very necessity must make you my servant? For who else can spread my sheets, and arrange my beautiful coverlets? Who will be at hand to keep my rings, and prepare my robes, which I must be constantly changing? Who shall superintend my cooks, and provide various and choice meats to be prepared by most recondite and various art; and all those things which are procured at enormous expense, and are brought together for men of delicate up-bringing, yea rather, for their appetite, as for some enormous beast? But perhaps, although you live with me, you do not know my manner of life. I live on bread alone, with olives, and seldom even with pot-herbs; and my dress is what you see, a tunic with a pallium: and having these, I require nothing more. This is sufficient for me, because my mind does not regard things present, but things eternal, and therefore no present and visible thing delights me. Whence I embrace and admire indeed your good mind towards me; and I commend you the more, because, though you have been accustomed to so great abundance, you have been able so soon to abandon it, and to accommodate yourself to this life of ours, which makes use of necessary things alone. For we — that is, I and my brother Andrew — have grown up from our childhood not only orphans, but also extremely poor, and through necessity have become used to labour, whence now also we easily bear the fatigues of our journeyings. But rather, if you would consent and allow it, I, who am a working man, could more easily discharge the duty of a servant to you.

Exodus 16.31: 31 The house of Israel named it man [μαν], and it was like coriander seed, white, and its taste was like a wafer with honey [τὸ δὲ γεῦμα αὐτοῦ ὡς ἐγκρὶς ἐν μέλιτι].

Numbers 11.7-8: 7 Now the manna [μαννα] was like coriander seed, and its appearance like that of bdellium. 8 The people would go about and gather it and grind it between two millstones or beat it in the mortar, and boil it in the pot and make cakes with it; and its sweetness/pleasure was as the taste of a wafer with oil [καὶ ἦν ἡ ἡδονὴ αὐτοῦ ὡσεὶ γεῦμα ἐγκρὶς ἐξ ἐλαίου].

Assyrian Dictionary of the Oriental Institute of the University of Chicago, volume 4 (E), erbu, page 257:

...and the locusts for which I asked you, do not forget the... and the locusts!

....

I have forwarded to my lord as many locusts as they were able to catch for me.

....

[S]end me as many locusts as you have been able to collect and kill.

Romans 14.1-4, 21: 1 Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. 2 One person has faith that he may eat all things, but he who is weak eats vegetables only. 3 The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him. 4 Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand. .... 21 It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles.

1 Timothy 5.23: 23 No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments.

Epiphanius, Panarion 30.19.1-3: 1 But the tramp is completely exposed by the Savior, who refutes the whole of his deceitful teaching expressly and as though in summary form with one utterance when he says, “John came in the way of righteousness, neither eating nor drinking, and they say, ‘He has a devil.’ The Son of Man came eating and drinking, <and they say, ‘Behold, a gluttonous man and a winebibber’>” (= Matthew 11.18-19). 2 And he certainly does not mean that John never by any chance ate, or that the Savior ate anything and everything — with the suspicion of forbidden foods as well. 3 The passage makes the meaning of the truth plain, since “he is a glutton and a winebibber” can mean only the eating of meat and the drinking of wine; and “neither eating nor drinking” means that John did not partake of meat and wine, but only of locusts and honey — water, too, obviously.

Mishnah, Chullin 8.1: 1 All types of flesh are forbidden to be cooked in milk, except for the flesh of fish and of locusts [כָּל הַבָּשָׂר אָסוּר לְבַשֵּׁל בְּחָלָב, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים]; and it is forbidden to place upon the table with cheese, except for the flesh of fish and of locusts [חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים]. If one vowed to abstain from flesh, he may eat the flesh of fish and of locusts [הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בִּבְשַׂר דָּגִים וַחֲגָבִים]. "Fowl may be placed upon the table together with cheese, but may not be eaten together with it." These are the words of the School of Shammai. The School of Hillel says, "It may not be placed, nor may it be eaten with it." Rabbi Yose says, "This is one of the cases where the School of Shammai adopts the more lenient ruling while the School of Hillel adopts the stricter ruling." What kind of table were they referring to? On a table where one eats. But on the table where food is set out to be served one may place one beside the other without any fears.

Mishnah, Keritot 5.1: 1 The blood of slaughter of cattle, of animals, and of birds, either kosher or nonkosher species, or the blood of a stabbed animal, or the blood of the animal whose esophagus and trachea were severed, the blood of bloodletting, the blood of arteries with which the soul expires, he is liable. But the blood of the spleen, blood of the heart, or blood found in eggs, or the blood of fish, or the blood of locusts [דַּם דָּגִים, דַּם חֲגָבִים], or secondary blood he is not liable. Rabbi Yehudah maintains he is liable for secondary blood.

Mishnah, Kelim 24.15: 15 There are three different types of leather gloves. Those used by the hunters of animals and birds are susceptible to midras uncleanness; those used by locust [חֲגָבִין] gatherers are susceptible to corpse uncleanness; and those used by fig pickers are free from all uncleanness.

CD-A, column 12, lines 11b-15a: 11b No one should defile his soul 12 with any living or creeping animal by eating them, from the larvae of bees to every living 13 being which creeps in water. And fish they should not eat unless they have been opened up 14 alive and their blood poured away. And all the locusts according to their kinds [וכל החגבים במיניהם] shall be put into fire or into water 15a while they are still alive, as this is the regulation for their species.

3

Epiphanius, Panarion 30.13.7-8: 7 And after saying a good deal it adds, “When the people had been baptized Jesus came also and was baptized of John. And as he came up out of the water the heavens were opened, and he saw the Holy Spirit in the form of a dove which descended and entered into him. And a voice from heaven saying, ‘You are my beloved Son; in You I am well pleased,’ and again, ‘This day have I begotten You’ (= Luke 3.21-22; Psalm 2.7; Hebrews 1.5). And straightway a great light shone round about the place (= Justin Martyr, Dialogue 88.3). Seeing this,” it says, “John said unto him, ‘Who are You, Lord’ (= Acts 95)? And again a voice to him from heaven, ‘This is my beloved Son, in Whom I am well pleased’ (= Matthew 3.17). 8 And then,” it says, “John fell down before him and said, ‘I pray You, Lord, baptize me.’ But he forbade him saying, ‘Let it alone, for thus it is meet that all be fulfilled’ (= Matthew 3.15).” / 7 Καὶ μετὰ τὸ εἰπεῖν πολλὰ ἐπιφέρει ὅτι, «Τοῦ λαοῦ βαπτισθέντος ἦλθεν καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. καὶ ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίγησαν οἱ οὐρανοὶ καὶ εἶδεν τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς, κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. καὶ φωνὴ ἐκ τοῦ οὐρανοῦ λέγουσα, ‹Σύ μου εἶ ὁ υἱὸς ὁ ἀγαπητός· ἐν σοὶ ηὐδόκησα,› καὶ πάλιν, ‹Ἐγὼ σήμερον γεγέννηκά σε.› καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. ὃ ἰδών,» φησίν, «ὁ Ἰωάννης λέγει αὐτῷ, ‹Σὺ τίς εἶ, κύριε;› καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν, ‹Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐφ´ ὃν ηὐδόκησα.› 8 καὶ τότε,» «φησίν, ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγεν, ‹Δέομαί σου, κύριε, σύ με βάπτισον.› ὁ δὲ ἐκώλυσεν αὐτὸν λέγων, ‹Ἄφες, ὅτι οὕτως ἐστὶ πρέπον πληρωθῆναι πάντα.›»

Matthew 3.13-17: 13 Then Jesus arrives from Galilee at the Jordan to John, to be baptized by him. 14 But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” 15 But Jesus answering said to him, “Allow it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he allows Him. 16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17 and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well pleased.”

Mark 1.9-11: 9 In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10 Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending into Him; 11 and a voice came out of the heavens: “You are My beloved Son; in You I am well pleased.”

Luke 3.21-22: 21 Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened, 22 and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, “You are My beloved Son; in You I am well pleased.” / 21 Εγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν, 22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπ᾽ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι· «σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.»

Luke 3.21-22 (Bezae): 21 Now when all the people were baptized, Jesus was also baptized, and while He was also praying, heaven was opened, 22 and the Holy Spirit descended into Him in bodily form like a dove, and a voice came out of heaven, “You are My Son; today I have begotten you.” / 21 Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ καὶ προσευχομένου ἀνοιχθῆναι τὸν οὐρανὸν, 22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν εἰς αὐτόν, καὶ φωνὴν ἐκ τοῦ οὐρανοῦ γενέσθαι· «υἱός μου εἶ σὺ· εγω σημερον γεγεννηκα σε.»

Jerome, Against the Pelagians 3.2: § In the gospel according to the Hebrews, which indeed is written in Chaldean and Syrian speech, but with Hebraic letters, which the Nazarenes use until this day, according to the apostles, or as most term it according to Matthew, which is also held in the Caesarean library, it narrates the story, “Behold, the mother of the Lord and his brothers were saying to him, ‘John the baptist is baptizing for the remission of sins. Let us also be baptized by him.’ But he said to them, ‘How have I sinned, that I should go and be baptized by him? Unless perchance this that I have just said is ignorance.’” / § In evangelio iuxta Hebraeos, quod Chaldaico quidem Syroque sermone sed Hebraicis litteris scriptum est, quod utuntur usque hodie Nazareni, secundum apostolos, sive ut plerique autumant iuxta Matthaeum, quod et in Caesariensi habetur bibliotheca, narrat historia, «Ecce, mater domini et fratres eius dicebant ei, ‹Joannes baptista baptizat in remissionem peccatorum; eamus et baptizemur ab eo.› dixit autem eis, ‹Quid peccavi, ut vadam et baptizer ab eo? nisi forte hoc ipsum quod dixi ignorantia est.›»

Jerome, Commentary on Isaiah 11.2 (book 4): § But according to the gospel which the Nazaraeans [Nazaraei] read, written up in Hebrew speech, “The whole fount of the Holy Spirit shall descend over Him....” Further on in the gospel of which we made mention above we find these things written, “But it happened that, when the Lord ascended from the water, the whole fount of the Holy Spirit descended and rested over Him, and said to Him, ‘My Son, in all the prophets I was expecting You, that You should come and I might rest in You. You indeed are my rest. You are my Firstborn Son, Who reigns in eternity.’” / § Sed iuxta evangelium quod Hebrao sermone conscriptum legunt Nazaraei, «Descendet super eum omnis fons spiritus sancti....» porro in evangelio cuius supra fecimus mentionem haec scripta reperimus, «Factum est autem cum ascendisset dominus de aqua descendit fons omnis spiritus sancti, et requievit super eum, et dixit illi, ‹Fili mi, in omnibus prophetis exspectabam te, ut venires et requiescerem in te. tu es enim requies mea. tu es filius meus primogenitus, qui regnas in sempiternum.›»

Origen, Against Celsus 1.41: 41 But, that we may not have the appearance of intentionally passing by his charges through inability to refute them, we have resolved to answer each one of them separately according to our ability, attending not to the connection and sequence of the nature of the things themselves, but to the arrangement of the subjects as they occur in this book. Let us therefore notice what he has to say by way of impugning the bodily appearance of the Holy Spirit to our Savior in the form of a dove. And it is a Jew who addresses the following language to Him whom we acknowledge to be our Lord Jesus: “When you were bathing [λουομένῳ σοί],” he says, “beside John, you say that what had the appearance of a bird from the air alighted upon you [παρὰ τῷ Ἰωάννῃ φάσμα ὄρνιθος ἐξ ἀέρος λέγεις ἐπιπτῆναι].” And then this same Jew of his, continuing his interrogations, asks, “What credible witness beheld this appearance, or who heard a voice from heaven declaring you to be the Son of God [τίς τοῦτο εἶδεν ἀξιόχρεως μάρτυς τὸ φάσμα, ἢ τίς ἤκουσεν ἐξ οὐρανοῦ φωνῆς εἰσποιούσης σε υἱὸν τῷ θεῷ]? What proof is there of it save your own assertion and the statement of another of those individuals who have been punished along with you [πλὴν ὅτι σὺ φῂς καί τινα ἕνα ἐπάγῃ τῶν μετὰ σοῦ κεκολασμένων]?”

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Epiphanius, Panarion 30.13.1-3: 1 But I shall resume the thread of my argument against Ebion — because of the Gospel according to Matthew the course of the discussion obliged me to insert the whole of the knowledge which I had gained. 2 Now in what they call a Gospel according to Matthew, though it is not the entire Gospel but is corrupt and mutilated — and they call this thing “Hebrew” — the following passage is found, “There was a certain man named Jesus, and he was about thirty years of age (= Luke 3.23), who chose us. And coming to Capernaum he entered into the house of Simon surnamed Peter, and opened his mouth and said, 3 ‘Passing beside the Sea of Tiberias I chose John and James, the sons of Zebedee, and Simon and Andrew and <Philip and Bartholomew, James the son of Alphaeus and Thomas>, Thaddaeus, Simon the Zealot, and Judas Iscariot. You too, Matthew, seated at the publican booth, did I call, and you followed me. I will, then, that you be twelve apostles (= Clementine Recognitions 1.40.4; Clement of Alexandria, Miscellanies 6.6.48) for a testimony to Israel.’” / 1 Ἐπάνειμι δὲ τὴν κατὰ Ἐβίωνος ποιούμενος ἀκολουθίαν· διὰ γὰρ τὸ κατὰ Ματθαῖον εὐαγγέλιον προϊὼν ὁ λόγος τὴν ἀκολουθίαν τῆς εἰς ἡμᾶς ἐλθούσης γνώσεως παραθέσθαι ἠνάγκασεν. 2 ἐν τῷ γοῦν παρ´ αὐτοῖς εὐαγγελίῳ κατὰ Ματθαῖον ὀνομαζομένῳ, οὐχ ὅλῳ δὲ πληρεστάτῳ, ἀλλὰ νενοθευμένῳ καὶ ἠκρωτηριασμένῳ — Ἑβραϊκὸν δὲ τοῦτο καλοῦσιν — ἐμφέρεται ὅτι, «Ἐγένετό τις ἀνὴρ ὀνόματι Ἰησοῦς, καὶ αὐτὸς ὡς ἐτῶν τριάκοντα, ὃς ἐξελέξατο ἡμᾶς. καὶ ἐλθὼν εἰς Καφαρναοὺμ εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος τοῦ ἐπικληθέντος Πέτρου καὶ ἀνοίξας τὸ στόμα αὐτοῦ εἶπεν, 3 ‹Παρερχόμενος παρὰ τὴν λίμνην Τιβεριάδος ἐξελεξάμην Ἰωάννην καὶ Ἰάκωβον, υἱοὺς Ζεβεδαίου, καὶ Σίμωνα καὶ Ἀνδρέαν καὶ Θαδδαῖον καὶ Σίμωνα τὸν ζηλωτὴν καὶ Ἰούδαν τὸν Ἰσκαριώτην, καὶ σὲ τὸν Ματθαῖον καθεζόμενον ἐπὶ τοῦ τελωνίου ἐκάλεσα καὶ ἠκολούθησάς μοι. ὑμᾶς οὖν βούλομαι εἶναι δεκαδύο ἀποστόλους εἰς μαρτύριον τοῦ Ἰσραήλ.›»

Luke 3.23a: 23a When He began, Jesus Himself was about thirty years old. / 23a Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα.

Matthew 9.9: 9 As Jesus went on from there, He saw a man called Matthew sitting in the publican booth, and He says to him, “Follow Me,” and he got up and followed Him. / 9 Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Μαθθαῖον λεγόμενον, καὶ λέγει αὐτῷ, «Ἀκολούθει μοι,» καὶ ἀναστὰς ἠκολούθησεν αὐτῷ.

Mark 2.13-14: 13 And He went out again by the seashore; and all the people were coming to Him, and He was teaching them. 14 As He passed by, He saw Levi the son of Alphaeus sitting in the publican booth, and He says to him, “Follow Me,” and he got up and followed Him. / 13 Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν, καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς. 14 καὶ παράγων εἶδεν Λευεὶν τὸν τοῦ Ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ, «Ἀκολούθει μοι,» καὶ ἀναστὰς ἠκολούθησεν αὐτῷ.

Luke 5.27-28: 27 After that He went out and noticed a publican named Levi sitting in the publican booth, and He said to him, “Follow Me,” 28 and he left everything behind, and got up and began to follow Him. / 27 Καὶ μετὰ ταῦτα ἐξῆλθεν καὶ ἐθεάσατο τελώνην ὀνόματι Λευεὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ, «Ἀκολούθει μοι,» 28 καὶ καταλιπὼν πάντα ἀναστὰς ἠκολούθει αὐτῷ.

Matthew 10.2-4: 2 Now the names of the twelve apostles are these: the first, Simon, who is called Peter, and his brother Andrew; and James the son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the publican; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who also betrayed Him. / 2 Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ, 3 Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, 4 Σίμων ὁ Καναναῖος καὶ Ἰούδας ὁ Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.

Mark 3.13-19: 13 And He goes up on the mountain and summons those whom He Himself wanted, and they came to Him. 14 And He appointed twelve, so that they would be with Him and that He could send them out to preach, 15 and to have authority to cast out the demons. 16 And He appointed the twelve: Simon, to whom He gave the name Peter; 17 James the son of Zebedee and John the brother of James — to them He gave the name Boanerges, which means, “Sons of Thunder” — 18 and Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, and Simon the Zealot; 19 and Judas Iscariot, who also betrayed Him. / 13 Καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν. 14 καὶ ἐποίησεν δώδεκα [οὓς καὶ ἀποστόλους ὠνόμασεν] ἵνα ὦσιν μετ᾽ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν 15 καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια· 16 [καὶ ἐποίησεν τοὺς δώδεκα,] καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πέτρον, 17 καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν τοῦ Ἰακώβου καὶ ἐπέθηκεν αὐτοῖς ὀνόμα[τα] Βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς· 18 καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον 19 καὶ Ἰούδαν Ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν.

Luke 6.12-16: 12 Now it was at this time that He went off to the mountain to pray, and He spent the whole night in prayer with God. 13 And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: 14 Simon, whom He also named Peter, and his brother Andrew; and James and John; and Philip and Bartholomew; 15 and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor. / 12 Ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι, καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ. 13 καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπ᾽ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν· 14 Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον, καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, καὶ Ἰάκωβον καὶ Ἰωάννην καὶ Φίλιππον καὶ Βαρθολομαῖον 15 καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον Ἁλφαίου καὶ Σίμωνα τὸν καλούμενον ζηλωτὴν 16 καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριώθ, ὃς ἐγένετο προδότης.

Acts 1.12-13: 12 Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s journey away. 13 When they had entered the city, they went up to the upstairs room where they were staying, that is, Peter, John, James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. / 12 Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν. 13 καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῷον ἀνέβησαν οὗ ἦσαν καταμένοντες, ὅ τε Πέτρος καὶ Ἰωάννης καὶ Ἰάκωβος καὶ Ἀνδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Μαθθαῖος, Ἰάκωβος Ἁλφαίου καὶ Σίμων ὁ ζηλωτὴς καὶ Ἰούδας Ἰακώβου.

Matthew 4.12-13: 12 Now when Jesus heard that John had been taken into custody, He withdrew into Galilee; 13 and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali.

Matthew 4.18-22: 18 Now as He was walking by the Sea of Galilee, He saw two brothers, Simon, who was called Peter, and his brother Andrew, casting a net into the sea; for they were fishermen. 19 And He say to them, “Follow Me, and I will make you fishers of people.” 20 Immediately they left their nets and followed Him. 21 Going on from there He saw two other brothers, James the son of Zebedee, and his brother John, in the boat with their father Zebedee, mending their nets; and He called them. 22 Immediately they left the boat and their father, and followed Him.

Mark 1.21, 28: 21 They go into Capernaum; and immediately on the Sabbath Jesus entered the synagogue and began to teach. .... 28 And immediately after they left the synagogue they entered the house of Simon and Andrew, with James and John.

Luke 4.31: 31 And He came down to Capernaum, a city of Galilee; and He was teaching them on the Sabbath.

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Epiphanius, Panarion 30.14.5: 5 But again they deny that he is a man, supposedly from the word the Savior spoke when it was announced to him, “Behold, your mother and your brothers stand outside,” to wit, “Who are my mother and my brothers?” And he stretched out his hand to the disciples and said, “These are my brothers and mother and sisters, those who do the will of my Father.” / 5 Πάλιν δὲ ἀρνοῦνται εἶναι αὐτὸν ἄνθρωπον, δῆθεν ἀπὸ τοῦ λόγου οὗ εἴρηκεν ὁ σωτὴρ ἐν τῷ ἀναγγελῆναι αὐτῷ ὅτι «Ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν,» ὅτι, «Τίς μού ἐστι μήτηρ καὶ ἀδελφοί;» καὶ ἐκτείνας τὴν χεῖρα ἐπὶ τοὺς μαθητὰς ἔφη, «Οὗτοί εἰσιν οἱ ἀδελφοί μου καὶ ἡ μήτηρ καὶ ἀδελφαὶ, οἱ ποιοῦντες τὰ θελήματα τοῦ πατρός μου.»

Matthew 12.46-50: 46 While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. 47 [Someone said to Him, “Look, Your mother and Your brothers are standing outside, seeking to speak to You.”] 48 But Jesus replied to the one who was telling Him and said, “Who is My mother, and who are My brothers?” 49 And extending His hand toward His disciples, He said, “Behold, My mother and My brothers! 50 For whoever does the will of My Father who is in heaven, he is My brother, and sister, and mother.” / 46 Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ, ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ λαλῆσαι. 47 [εἶπεν δέ τις αὐτῷ, «Ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι.»] 48 ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ, «Τίς ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου;» 49 καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, «Ἰδοὺ, ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. 50 ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.»

Mark 3.31-35: 31 Then His mother and His brothers come, and while standing outside they sent word to Him, calling for Him. 32 And a crowd was sitting around Him, and they say to Him, “Behold, Your mother and Your brothers are outside looking for You.” 33 Answering them, He says, “Who are My mother and My brothers?” 34 And looking around at those who were sitting around Him, He says, “Behold My mother and My brothers! 35 For whoever does the will of God, this is My brother, and sister, and mother.” / 31 Καὶ ἔρχεται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν. 32 καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ, «Ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου καὶ αἱ ἀδελφαί σου ἔξω ζητοῦσίν σε.» 33 καὶ ἀποκριθεὶς αὐτοῖς λέγει, «Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου;» 34 καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει, «Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. 35 ὃς γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.»

Luke 8.19-21: 19 Now His mother and brothers came to Him, and they were unable to get to Him because of the crowd. 20 And it was reported to Him, “Your mother and Your brothers are standing outside, wishing to see You.” 21 But He answered and said to them, “My mother and My brothers are these who hear the word of God and do it.” / 19 Παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον. 20 ἀπηγγέλη δὲ αὐτῷ, «Ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντές σε.» 21 ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς, «Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν οἱ τὸν λόγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες.»

Luke 8.19-21 (Marcion): 19 — 20 Ἀπηγγέλη δὲ αὐτῷ, «Ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντές σε.» 21 ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς, «Τίς μοι μήτηρ καὶ τίνες μοι ἀδελφοί, εἰ μὴ οἱ τοὺς λόγους μου ἀκούοντες καὶ ποιοῦντες αὐτούς;»

John 15.14: 14 “You are My friends if you do what I command you.”

2 Clement 9.10-11: 10 And so we should give him praise, not from our mouth alone but also from our heart, that he may welcome us as children. 11 For the Lord also said, “My brothers are these who do the will of my Father.” / 10 Δῶμεν οὖν αὐτῷ αἶνον μὴ ἀπὸ στόματος μόνον ἀλλὰ καὶ ἀπὸ καρδίας ἵνα ἡμᾶς προσδέξηται ὡς υἱούς. 11 καὶ γὰρ εἶπεν ὁ κύριος, «Ἀδελφοί μου οὗτοί εἰσιν οἱ ποιοῦντες τὸ θέλημα τοῦ πατρός μου.»

Thomas 99.1-3: 1 The disciples said to him, “Your brothers and your mother are standing outside.” 2 He said to them, “Those who are here who do the will of my Father — these are my brothers and my mother. 3 It is they who will enter the kingdom of my Father.”

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  Ebion: —
Matthew: ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ,                      ἡ μήτηρ       καὶ οἱ ἀδελφοὶ αὐτοῦ
   Mark: καὶ                                   ἔρχεται               ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ
Marcion: —
   Luke:                                    παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ       καὶ οἱ ἀδελφοὶ αὐτοῦ

  Ebion: —
Matthew:         εἱστήκεισαν ἔξω                   ζητοῦντες αὐτῷ λαλῆσαι
   Mark: καὶ ἔξω   στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν
Marcion: —
   Luke: καὶ οὐκ   ἠδύναντο  συντυχεῖν                       αὐτῷ

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  Ebion:                              ἐν τῷ ἀναγγελῆναι     αὐτῷ
Matthew:                 || τοῖς ὄχλοις ||  εἶπεν    δέ τις αὐτῷ
   Mark: καὶ ἐκάθητο περὶ αὐτὸν  ὄχλος, καὶ λέγουσιν        αὐτῷ
Marcion:                                    ἀπηγγέλη δὲ     αὐτῷ
   Luke:              διὰ   τὸν  ὄχλον.     ἀπηγγέλη δὲ     αὐτῷ

  Ebion: ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου                    ἔξω ἑστήκασιν
Matthew: ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου                    ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι
   Mark: ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου καὶ αἱ ἀδελφαί σου ἔξω           ζητοῦσίν  σε
Marcion:       ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου          ἑστήκασιν ἔξω                         ἰδεῖν θέλοντές σε
   Luke:       ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου          ἑστήκασιν ἔξω                         ἰδεῖν θέλοντές σε

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  Ebion:   || ἀπὸ    τοῦ λόγου οὗ εἴρηκεν ||    τίς μού ἐστι    μήτηρ     καὶ                ἀδελφοί
Matthew: ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ, τίς     ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου
   Mark:  καὶ ἀποκριθεὶς      αὐτοῖς λέγει,     τίς     ἐστιν ἡ μήτηρ μου καὶ             οἱ ἀδελφοί μου
Marcion: ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς,     τίς μοι         μήτηρ     καὶ τίνες      μοι ἀδελφοί
   Luke: ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς,

  Ebion: καὶ       ἐκτείνας τὴν χεῖρα       ἐπὶ τοὺς μαθητὰς       ἔφη
Matthew: καὶ       ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, ἰδοὺ, ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου
   Mark: καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους       λέγει, ἴδε   ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου
Marcion: —
   Luke: —

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  Ebion: οὗτοί    εἰσιν οἱ ἀδελφοί μου            καὶ ἡ μήτηρ καὶ ἀδελφαὶ
Matthew: αὐτός μου         ἀδελφὸς     καὶ ἀδελφὴ καὶ   μήτηρ            ἐστίν
   Mark: οὗτος             ἀδελφός μου καὶ ἀδελφὴ καὶ   μήτηρ            ἐστίν
Marcion: —
   Luke: οὗτοί    εἰσιν |  μήτηρ   μου            καὶ   ἀδελφοί μου

  Ebion:       οἱ                                    ποιοῦντες τὰ θελήματα τοῦ πατρός μου
Matthew:       ὅστις γὰρ ἂν                          ποιήσῃ    τὸ θέλημα   τοῦ πατρός μου τοῦ ἐν οὐρανοῖς
   Mark:       ὃς    γὰρ ἂν                          ποιήσῃ    τὸ θέλημα   τοῦ   θεοῦ
Marcion: εἰ μὴ οἱ τοὺς λόγους μου      ἀκούοντες καὶ ποιοῦντες αὐτούς
   Luke:       οἱ τὸν  λόγον  τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες
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Epiphanius, Panarion 30.16.4-5: 4 But they say that he is not begotten of God the Father but created as one of the archangels, and that he is ruler both of angels and of all creatures of the Almighty; and that he came and instructed us, 5 as their so called Gospel says, “I came to abolish the sacrifices; and if you cease not from sacrifice wrath will not cease from you” (= Clementine Homilies 2.44.2; 3.26.3; 3.45.1-2; 3.56.4; Recognitions 1.37.1-5; 1.39.12; Mandaean Ginza 9.83; 33.2; 43.8-10). Both these and certain things of the kind are guileful inventions which are current among them. / 4 Οὐ φάσκουσι δὲ ἐκ θεοῦ πατρὸς αὐτὸν γεγεννῆσθαι, ἀλλὰ κεκτίσθαι ὡς ἕνα τῶν ἀρχαγγέλων, αὐτὸν δὲ κυριεύειν καὶ ἀγγέλων καὶ πάντων <τῶν> ὑπὸ τοῦ παντοκράτορος πεποιημένων, καὶ ἐλθόντα καὶ ὑφηγησάμενον, 5 ὡς τὸ παρ´ αὐτοῖς εὐαγγέλιον καλούμενον περιέχει, ὅτι, «Ἦλθον καταλῦσαι τὰς θυσίας, καὶ ἐὰν μὴ παύσησθε τοῦ θύειν, οὐ παύσεται ἀφ´ ὑμῶν ἡ ὀργή.» καὶ ταῦτα καὶ τοιαῦτά τινά ἐστι τὰ παρ´ αὐτοῖς δόλια ἐπινοήματα.

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Epiphanius, Panarion 30.22.1-5: 1 And how can their stupidity about the eating of meat not be exposed out of hand? First of all, because the Lord ate the Jewish Passover. Now the Jewish Passover was a sheep and unleavened bread — sheep’s flesh roasted with fire and eaten, 2 as his disciples say to him, “Where do you wish that we prepare for you to eat the Passover?” And the Lord himself says, “Go into the city, and you shall find a man bearing a pitcher of water and shall follow whithersoever he goes, and say to the goodman of the house, ‘Where is the guest chamber where I shall keep the Passover with my disciples?’ And he shall show you an upper room furnished; there make ready” (= Mark 14.12-15). 3 And again, the Lord himself says, “With desire I have desired to eat this Passover with you” (= Luke 22.15). And he did not simply say “Passover” but “this Passover,” so that no one could play with it in his own sense. A Passover, as I said, was meat roasted with fire and the rest. 4 But to destroy deliberately the true passage these people have altered its text — which is evident to everyone from the expressions that accompany it — and represented the disciples as saying, “Where do you wish that we prepare for you to eat the Passover?” and he supposedly saying, “Did I really desire to eat meat as this Passover with you?” 5 But how can their tampering go undetected, when the passage cries out that the mu and the eta are additions? Instead of saying ἐπιθυμίᾳ ἐπεθύμησα, they have put in the additional μή. Christ truly said, “With desire I have desired to eat this Passover with you” (= Luke 22.15). But they misled themselves by writing in meat and making a false entry, and saying, “Did I really want to eat meat with you as this Passover?” But it is plainly demonstrated that he both kept the Passover, and, as I said, ate meat. / 1 Πῶς δὲ περὶ κρεοφαγίας οὐκ εὐθὺς ἡ αὐτῶν ἄνοια ἐλεγχθήσεται; πρῶτον μὲν τοῦ κυρίου ἐσθίοντος τὸ πάσχα τῶν Ἰουδαίων. πάσχα δὲ τῶν Ἰουδαίων πρόβατον ἦν καὶ ἄζυμα, κρέα προβάτου ὀπτὰ πυρὶ ἐσθιόμενα, 2 ὡς καὶ οἱ μαθηταὶ αὐτῷ λέγουσι, «Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα;» καὶ αὐτὸς ὁ κύριος λέγει, «Ἀπέλθετε εἰς τὴν πόλιν καὶ εὑρήσετε ἄνθρωπον βαστάζοντα κεράμιον ὕδατος καὶ ἀκολουθήσατε αὐτῷ ὅπου ὑπάγει καὶ εἴπατε τῷ οἰκοδεσπότῃ, ποῦ ἐστι τὸ κατάλυμα ὅπου ποιήσω τὸ πάσχα μετὰ τῶν μαθητῶν μου; καὶ δείξει ὑμῖν ὑπερῷον ἐστρωμένον· ἐκεῖ ἑτοιμάσατε.» 3 πάλιν δὲ αὐτὸς ὁ κύριος λέγει, «Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ´ ὑμῶν,» καὶ οὐκ εἶπεν ἁπλῶς πάσχα, ἀλλὰ τοῦτο τὸ πάσχα, ἵνα μή τις μεθοδεύσῃ εἰς τὴν ἑαυτοῦ ὑπόνοιαν. πάσχα δὲ ἦν, ὡς εἶπον, κρέα ὀπτὰ πυρὶ καὶ τὰ ἄλλα. 4 αὐτοὶ δὲ ἀφανίσαντες ἀφ´ ἑαυτῶν τὴν τῆς ἀληθείας ἀκολουθίαν ἤλλαξαν τὸ ῥητόν, ὅπερ ἐστὶ πᾶσι φανερὸν ἐκ τῶν συνεζευγμένων λέξεων, καὶ ἐποίησαν τοὺς μαθητὰς μὲν λέγοντας, «Ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ πάσχα φαγεῖν,» καὶ αὐτὸν δῆθεν λέγοντα, «Μὴ ἐπιθυμίᾳ ἐπεθύμησα κρέας τοῦτο τὸ πάσχα φαγεῖν μεθ´ ὑμῶν;» 5 πόθεν δὲ οὐ φωραθήσεται ἡ αὐτῶν ῥᾳδιουργία, τῆς ἀκολουθίας κραζούσης ὅτι τὸ μῦ καὶ τὸ ἦτά ἐστι πρόσθετα; ἀντὶ τοῦ γὰρ εἰπεῖν, «Ἐπιθυμίᾳ ἐπεθύμησα,» αὐτοὶ προσέθεντο τὸ «μή» ἐπίρρημα. αὐτὸς δὲ ἀληθῶς ἔλεγεν, «Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ´ ὑμῶν,» αὐτοὶ δὲ ἐπιγράψαντες τὸ κρέας ἑαυτοὺς ἐπλάνησαν, ῥᾳδιουργήσαντες καὶ εἰπόντες, «Μὴ ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα κρέας φαγεῖν μεθ´ ὑμῶν;» σαφῶς δὲ δείκνυται ὅτι καὶ πάσχα ἐπετέλεσε καὶ κρέα βέβρωκεν, ὡς προεῖπον.

Oskar Skarsaune, “The Ebionites,” in Jewish Believers in Jesus, pages 459-460: 459-460 Still, if the saying by Jesus reported in Pan. 30.22.4 derives from the Ebionite Gospel, it would be clear evidence for abstention from meat on the part of the author of this Gospel. Luke 22:15 is changed to read: “‘Where do you wish that we should prepare for you to eat the Passover?’ ‘I have no desire whatsoever to eat this Passover meat with you.’” It is far from certain, however, that this saying derives from the Ebionite Gospel. It does not occur in the passage which Epiphanius has devoted to this Gospel, 30.13-14, but rather in a passage where the whole context shows he is quoting Pseudo-Clementine material from the Journeys of Peter (introduced as Epiphanius’s source in 30.15.1). In 15.3 Epiphanius mentions two practices attributed to Peter in the Journeys: daily baptisms for purification and abstention from “that which had life in it and from meats.” After adding more clearly Pseudo-Clementine material in 16, and some Elxaite in 17, and still more Pseudo-Clementine or other material in 18.1-3, he continues with Pseudo-Clementine material in 18.4-6. He now turns to an extensive discussion and refutation of the Ebionite abstention from meat in 18.7-19.5, digresses into a discussion of the virginal birth in 20, and picks up the theme again in 21.1. He then treats Peter’s alleged daily baptisms, 21.1-6, and finally finishes his discussion of abstention from meat, 22.1-11. In this whole discussion, Peter is the constant point of reference. Peter was taught to abstain from baptisms by Jesus in John 13. Peter was taught by the Lord to eat even unclean meat in Acts 10, which clearly presupposes that until then Peter had eaten clean meat. There can therefore hardly be any doubt at all that in 15.3-4; 18.7-19.5 and 21.1-22.11 Epiphanius is working with the Journeys of Peter as his source and that it is from this source he takes the following: “But they [the Ebionite falsifiers of the Journeys] destroyed the true order and changed the passage [Luke 22:15], that is clear to everyone because of the words that belong to each other. They made the disciples say: ‘Where... [Luke 22:15a],’ and they made him [Jesus] answer: ‘I do not at all desire to eat meat....’” / The probability that Epiphanius took this from the same source he is exploiting in the context — the Pseudo-Clementine Journeys — seems to me so great that attributing this saying to the Ebionite Gospel is the less likely hypothesis.

Oskar Skarsaune, “The Ebionites,” in Jewish Believers in Jesus, pages 461: 461 But there is much to commend in Schmidtke’s juxtaposition of (1) “and also in Cyprus” being an addition to Epiphanius’s list of where Ebionites had their roots, and (2) the clear indications that the fragments from the Ebionite Gospel were added at a late stage in the writing of Panarion 30. Epiphanius may have obtained his “Ebionite” Gospel from someone on the island of Cyprus and may have concluded from this Gospel that it should be reckoned as one of the sources of Ebionite doctrine. It seems clear, however, that he was quite mistaken in identifying the group authoring or using this Gospel with the Irenaean Ebionites. The prophet-Christology of the Gospel would rather point to the group behind the Pseudo-Clementine Grundschrift as near theological relatives.

Matthew 26.17: 17 Now on the first day of Unleavened Bread the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?” / 17 τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες, «Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα;»

Mark 14.12: 12 On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples say to Him, “Where do You want us to go and prepare for You to eat the Passover?” / 12 καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, «Ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα;»

Luke 22.8-9: 8 καὶ ἀπέστειλεν Πέτρον καὶ Ἰωάννην εἰπών, «Πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν.» 9 οἱ δὲ εἶπαν αὐτῷ, «Ποῦ θέλεις ἑτοιμάσωμεν;» / 8 And Jesus sent Peter and John, saying, “Go and prepare the Passover for us, so that we may eat it.” 9 They said to Him, “Where do You want us to prepare it?”

Luke 22.15-16: 15 And He said to them, “I have earnestly desired to eat this Passover with you before I suffer; 16 for I say to you, I shall not eat it until it is fulfilled in the kingdom of God.” / 15 καὶ εἶπεν πρὸς αὐτούς, «Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν πρὸ τοῦ με παθεῖν· 16 λέγω γὰρ ὑμῖν ὅτι [Ephraemicorrector, Bezae, & Washingtonianus + οὐκέτι] οὐ μὴ φάγω αὐτὸ ἑως ὁτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ.»

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