Kloppenborg, 1994, pp. 435–9; p. 435 – «This belief, known as ‹adoptionism›, held that Jesus was not divine by nature or by birth, but that God chose him to become his son, i.e., adopted him». Kloppenborg, John S. (1994) [1992]. «The Gospel of the Ebionites». En Miller, Robert J., ed. The Complete Gospels. Polebridge Press. pp. 435–40. ISBN0-06-065587-9.
Luomanen, 2007, pp. 101–2,115; pp. 101–2 – «Thus, we may have to reckon with the possibility that, from very early on, there may have been at least two types of Ebionites: (1) Hebrew/Aramaic-speaking Ebionites (Irenaeus Ebionites?) who shared James the Just's positive attitude toward the temple, used only Matthew's Gospel and accepted all the prophets; and (2) Hellenistic-Samaritan Ebionites (Epiphanius' Ebionites) who totally rejected worship in the temple, used only the Pentateuch, and, carrying with them the memory of Stephen's execution, perceived Paul as one of their major opponents». p. 115 – «The Jewish Christianity of Irenaeus' Ebionites involved obedience to Jewish laws (including circumcision), anti-Paulinism, rejection of Jesus' virginal conception, reverence for Jerusalem (direction of prayer), use of Matthew's Gospel, Eucharist with water, and possibly the idea that Christ/Spirit entered Jesus at his baptism. ... However, the explicit rejection of the temple and its cult, the idea of the True Prophet and the (selective) acceptance of the Pentateuch only, show that Epiphanius' Ebionites were not direct successors of Irenaeus' Ebionites. Because it is not easy to picture a linear development from Irenaeus' Ebionites to Epiphanius' Ebionites, and because the Samaritans seem to link Epiphanius' Ebionites with the Hellenists of the early Jerusalem community, I am inclined to assume that Epiphanius' Ebionites were in fact successors of the Hellenistic ‹poor› of the early Jerusalem community, and that Irenaeus' Ebionites were successors of the Hebrews (see Acts 6–8) of the same community». Luomanen, Petri (2007). «Ebionites and Nazarenes». En Jackson-McCabe, Matt, ed. Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Fortress Press. pp. 81–118. ISBN978-0-8006-3865-8.
Luomanen, 2007, p. 95 – «there is such a fundamental agreement among the Pseudo-Clementine sources (especially Rec. 1.27–71), ‹the Gospel of the Ebionites›, and Epiphanius' description of the Ebionites that there has to be a connection between them. The idea that Jesus came to abolish the sacrifices and that the temple was destroyed because the people were reluctant to cease sacrificing is unique within the early Christian tradition, making its appearance both in Rec. 1.27–71 and the ‹Gospel of the Ebionites› hardly coincidental». (Bauckham, 2003, p. 168) Luomanen, Petri (2007). «Ebionites and Nazarenes». En Jackson-McCabe, Matt, ed. Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Fortress Press. pp. 81–118. ISBN978-0-8006-3865-8.Bauckham, Richard (2003). «The Origin of the Ebionites». En Tomson, Peter J.; Lambers-Petry, Doris, eds. The Image of the Judeo-Christians in Ancient Jewish and Christian Literature. Brill. pp. 162-81. ISBN978-3-16-148094-2.
Kloppenborg, 1994, pp. 435–9; p. 439 – «In saying, ‹I did not come to do away with the law›, and yet doing away with something, he indicated that what he did away with had not originally been part of the law». (Ps-Cl Homilies 3.51.2) Kloppenborg, John S. (1994) [1992]. «The Gospel of the Ebionites». En Miller, Robert J., ed. The Complete Gospels. Polebridge Press. pp. 435–40. ISBN0-06-065587-9.
Luomanen, 2007, p. 92 – «The idea that Jesus, the True Prophet, came to abolish the sacrifices is central to the Pseudo-Clementines. In this regard, it is clear that the 'Gospel of the Ebionites' agreed with them». Luomanen, Petri (2007). «Ebionites and Nazarenes». En Jackson-McCabe, Matt, ed. Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Fortress Press. pp. 81–118. ISBN978-0-8006-3865-8.
Luomanen, 2007, p. 93 – «Scholars also largely agree that one section of the Recognitions, Rec. 1.27–71, is based on an independent source, but there is no consensus about the possible original title of the writing. Some think that this section of the Recognitions (Rec. 1.27–71) may indeed preserve the Ascents of James, which Epiphanius ascribes to the Ebionites in Pan. 30.16.7 (Van Voorst 1989)». Luomanen, Petri (2007). «Ebionites and Nazarenes». En Jackson-McCabe, Matt, ed. Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Fortress Press. pp. 81–118. ISBN978-0-8006-3865-8.
Luomanen, 2007, p. 88 – «Much of what Epiphanius reports about the Ebionites is consistent with the accounts of his predecessors, Irenaeus, Hippolytus, Origen, and Eusebius». p. 314, anota: «See Irenaeus, Haer. 1.26.2; 3.11.7; Hippolytus, Haer. 7.34.1–2; 10.22; Origen, Cels. 5.65; Hom. Gen. 3.5; Hom. Jer. 19.12.2; Eusebius, Hist. eccl. 3.27.1–6; 6.17». Luomanen, Petri (2007). «Ebionites and Nazarenes». En Jackson-McCabe, Matt, ed. Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Fortress Press. pp. 81–118. ISBN978-0-8006-3865-8.
Vielhauer y Strecker, 1991, pp. 166–71; p. 168 – «Jesus' task is to do away with the 'sacrifices'. In this saying (16.4–5), the hostility of the Ebionites against the Temple cult is documented». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Vielhauer y Strecker, 1991, pp. 166–71; p. 169 – «The place of origin is uncertain. It was possibly composed in the region east of Jordan». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Klijn, 1992, pp. 27–30; p. 27 – «we have to reckon with at least two different Gospels because we meet two different versions of the Baptism of Jesus, one referred to by Epiphanius, Panarion 30.13.7–8 and another one by Jerome, in Es. 11,1–3. At present it is generally assumed that Epiphanius quoted from a Gospel that was known to him only». Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN90-04-09453-9.
Luomanen, 2007, p. 95 – «there is such a fundamental agreement among the Pseudo-Clementine sources (especially Rec. 1.27–71), ‹the Gospel of the Ebionites›, and Epiphanius' description of the Ebionites that there has to be a connection between them. The idea that Jesus came to abolish the sacrifices and that the temple was destroyed because the people were reluctant to cease sacrificing is unique within the early Christian tradition, making its appearance both in Rec. 1.27–71 and the ‹Gospel of the Ebionites› hardly coincidental». (Bauckham, 2003, p. 168) Luomanen, Petri (2007). «Ebionites and Nazarenes». En Jackson-McCabe, Matt, ed. Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts. Fortress Press. pp. 81–118. ISBN978-0-8006-3865-8.Bauckham, Richard (2003). «The Origin of the Ebionites». En Tomson, Peter J.; Lambers-Petry, Doris, eds. The Image of the Judeo-Christians in Ancient Jewish and Christian Literature. Brill. pp. 162-81. ISBN978-3-16-148094-2.
Williams, 1987, p. xix – «In Epiphanius' view, then, the three bases of the Panarion are observation, documentation, and oral testimony. In some cases we should add a fourth to these: historical conjecture on Epiphanius' own part. ... In other words, Epiphanius may not without further investigation be assumed to be in possession of much historical information about the origins of the sects he discusses». Williams, Frank (1987). The Panarion of Epiphanius of Salamis Book 1 (Sections 1–46). Brill. ISBN90-04-07926-2.
Klijn, 1992, p. 41 – «The Gospel according to the Ebionites was quoted by Epiphanius to show its absurdities. The selection of the references is, therefore, arbitrary and probably does not indicate the real contents of the Gospel». Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN90-04-09453-9.
Vielhauer y Strecker, 1991, p. 140 – «That the two cannot be identical and are not so for Epiphanius, is shown by another note on the Gospel of the Ebionites: 'In the Gospel used by them'». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Jones, 2000, p. 364 – «Epiphanius connects his Ebionites with the Pseudo-Clementines, with the anti-Pauline Ascents of James, and with a gospel conveniently called the Gospel of the Ebionites by modern scholars». Jones, F. Stanley (2000). «Ebionites». En Freedman, David Noel; Myers, Allen C.; Beck, Astrid B., eds. Eerdman's Dictionary of the Bible. Wm. B. Eerdmans Publishing. p. 364. ISBN978-0-8028-2400-4.
Vielhauer y Strecker, 1991, pp. 166–71; Vielhauer & Strecker; New Testament Apocrypha de Schneemelcher, (6ª edición alemana) es considerada la edición estándar para los escritos apócrifos del Nuevo Testamento. Tres testimonios en este sentido son las siguientes: 1. Christopher R. Matthews (2002). Philip, Apostle and Evangelist: configurations of a tradition «given the high visibility of Schneemelcher's assessment in the standard edition of the New Testament Apocrypha, ...»; 2. Helmut Koester (2007). From Jesus to the Gospels: interpreting the New Testament. p. 311. «The new standard edition of the New Testament Apocrypha in English translation is somewhat more cautious. Wilhelm Schneemelcher grants that some of the apocryphal writings "appear in ...»; 3. Michael J. Wilkins, James Porter Moreland (1995). Jesus under fire. «The standard edition is the two-volume work of E. Hennecke and W. Schneemelcher, New Testament Apocrypha, trans. R. McL. Wilson (Philadelphia: Westminster, 1965)». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Klijn, 1992, pp. 67–8 – «The quotation shows the influence of the LXX. This and the word-play with regard to ἐγκρίς and ἀκρίς definitely shows that we are dealing with an original Greek work». Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN90-04-09453-9.
Ehrman, 2005, p. 102 – «this particular Gospel of the Ebionites appears to have been a "harmonization" of the New Testament Gospels of Matthew, Mark and Luke. Evidence that it harmonized the earlier sources comes in the account that it gave of Jesus' baptism. As careful readers have long noticed, the three Synoptic Gospels all record the words spoken by a voice from heaven as Jesus emerges from the water; but the voice says something different in all three accounts: "This is my Son in whom I am well pleased" (Matt. 3:17); "You are my Son, in whom I am well pleased" (Mark 1:11); and, in the oldest witness to Luke's Gospel, "You are my Son, today I have begotten you" (Luke 3:23). ... In the Gospel of the Ebionites ... the voice speaks three times, saying something different on each occasion». Ehrman, Bart D. (2005) [2003]. Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford University Press. ISBN978-0-19-514183-2.
Klijn, 1992, pp. 6,28; p. 6 – «The Gospel of the Twelve is sometimes identified with the Gospel of the Ebionites mentioned by Epiphanius. If this were true, the Gospel could be called Jewish–Christian, but this identification is a matter of dispute». p. 28 – Klijn sigue a Waitz y Zahn al asignar tentativamente este texto como el Evangelio de los Doce, «At the beginning of this quotation there is a mention of us, viz. the twelve apostles, who also seem to be responsible for the contents of this Gospel. This would mean that the Gospel could be called 'Gospel of the Twelve', which is the name of a Gospel mentioned in a passage in Origen. (Origen, Comm. Matt. 1:1–10)». Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN90-04-09453-9.
Vielhauer y Strecker, 1991, pp. 166–71; p. 166 – «Despite the arguments advanced by Waitz, it remains questionable whether the fragment cited by Epiphanius is to be reckoned with the GE». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Koester, 1990, p. 351 – «The same harmonization of Matthean and Lukan redactional changes of Mark's text of this saying appears in its quotation in Clement of Alexandria (Eclogae propheticae 20.3) and the Gospel of the Ebionites. 2 Clem. 9.11 thus presupposes a more widely known document or a tradition in which this saying already appeared in a harmonized version». Koester, Helmut (1990). Ancient Christian Gospels: Their History and Development. Trinity Press. ISBN978-0-334-02459-0.
Ehrman, 1993, pp. 49–51,62–7; p. 49 – «With respect to other New Testament traditions concerning Jesus' baptism, the earliest textual witnesses of the Gospel according to Luke preserve a conspicuously adoptionistic formula in the voice from heaven, ‹You are my son, today I have begotten you› (Luke 3:22)». p. 62 – «This is the reading of codex Bezae and a number of ecclesiastical writers from the second century onward». Ehrman, Bart D. (1993). The Orthodox Corruption of Scripture. Oxford University Press. ISBN0-19-508078-5.
Lapham, 2003, pp. 84–7; p. 86 – «Christ was no more than a man (albeit the most righteous and wisest of all) upon whom, after his baptism by John, the eternal Christ of the heavens descended and rested upon him until the time of his Passion. This idea is clearly represented in another of Epiphanius' quotations from the Ebionite Gospel». (Panarion 30.13.7) Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum International Publishing Group. ISBN978-0-8264-6979-3.
Häkkinen, 2008, pp. 267–8; Häkkinen proporciona una descripción detallada de la cristología del evangelio ebionita. Una traducción del comentario de Epifanio relevante a la adopción de Jesús dice lo siguiente:: p. 267 - (1) «This is because they mean 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 product of a man's seed and a woman». (Pan. 30.14.4); (2) «And they say that this is why Jesus was begotten of the seed of a man and chosen, and thus named the Son of God by election, after the Christ, who had come to him from on high in the form of a dove». (Pan. 30.16.3); (3) «They say, however, that Christ is prophet of truth and Christ; <but> that he is Son of God by promotion, and by his connection with the elevation given to him from above. ... He alone, they would have it, is prophet, man, Son of God, and Christ - and yet a mere man, as I said, though owing to virtue of life he has come to be called the Son of God». (Pan. 30.18.5-6); para detalles adicionales, véase Verheyden, 2003, pp. 193–4. Häkkinen, Sakari (2008) [2005]. «Ebionites». En Marjanen, Antti; Luomanen, Petri, eds. A Companion to Second Century Christian Heretics. Brill. pp. 247-78. ISBN978-90-04-17038-4.Verheyden, Joseph (2003). «Epiphanius on the Ebionites». En Tomson, Peter J.; Lambers-Petry, Doris, eds. The Image of the Judeo-Christians in Ancient Jewish and Christian Literature. Brill. pp. 182-208. ISBN978-3-16-148094-2.
Klijn, 1992, p. 41 – «During his baptism, Jesus is chosen as God's son. At that moment, God generated him. ... He is the Chosen One, and at the moment that this becomes evident a light radiates». Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN90-04-09453-9.
Luomanen, 2012, pp. 153–4; p. 153 – «The Ebionites did not believe that the sacrifices could be abolished by replacing them with Jesus' own once-and-for-all sacrifice. In this regard, the Ebionites theology clearly differed from the theology expressed in the Letter to the Hebrews». p. 154 – «To summarize the conclusions of the reconstruction: Epiphanius' quotation from the Gospel of the Ebionites indicates that there was a description of preparations for the Last Supper where Jesus says he does not want to eat meat. Because another quotation from the Gospel of the Ebionites reveals that the Ebionites opposed sacrifices, it is unlikely that they would have granted a sacrificial value to Jesus' blood. Thus, it is also unlikely that the Gospel of the Ebionites would have included the institution of the Eucharistic cup of blood. Epiphanius' remark a bit earlier in the Panarion about the Ebionites practice of celebrating Passover year after year with unleavened bread and water confirms that the assumption that there could not have been any institution of the Eucharistic cup of blood in the Gospel of the Ebionites». Luomanen, Petri (2012). Recovering Jewish Christian Sects and Gospels. Brill. ISBN978-90-04-20971-8.
Ehrman y Pleše, 2011, p. 211 – «In particular, it is clear that they maintained that Jesus was the perfect sacrifice for sins, so that there was no longer any need for the Jewish sacrificial cult». Ehrman, Bart D.; Pleše, Zlatko (2011). «The Gospel of the Ebionites». The Apocryphal Gospels: Texts and Translations. Oxford University Press. pp. 210-5. ISBN978-0-19-973210-4.
Klijn, 1992, pp. 67–8; p. 68 – J«ohn the Baptist is supposed to have followed a vegetarian life-style» con una referencia a S. Brock, (1970) The Baptists Diet in Syriac Sources, Oriens Christianus, vol. 54, pp. 113–24 Klijn, Albertus F.J. (1992). Jewish–Christian Gospel Tradition. Brill. ISBN90-04-09453-9.
Gregory, 2008, pp. 61–66; p. 65 – «There may also be evidence for vegetarianism elsewhere in Epiphanius' citations from the Gospel of the Ebionites, for it has Jesus deny that he wished to eat meat with his disciples at Passover (Pan. 30.22.4). Yet care must be taken in assessing this evidence. The link between those whose practices are reflected in the Pseudo-Clementines and in the Gospel of the Ebionites is by no means certain, and Jesus' statement about the Passover may reflect an aversion primarily to sacrifices and to meat associated with sacrifices rather than to meat as such». Gregory, Andrew (2008). «Jewish–Christian Gospels». En Foster, Paul, ed. The Non-Canonical Gospels. T&T Clark. pp. 54-67. ISBN978-0-567-03302-4.
Paget, 2010, pp. 331–2,341; pp. 321-2 - «Epiphanius seems simply to have combined the claim of Irenaeus and many others that the Ebionites used Matthew only, the claim of Papias that Matthew was written in Hebrew (Eusebius, Hist. eccl. 3.39.16), and the claim of Eusebius that they called their Gospel ‹according to the Hebrews›». p. 341 - «most scholars would accept that Epiphanius' introduction to the Gospel is an odd amalgam of different statements about the Ebionite gospel». Paget, James Carleton (2010). «The Ebionites in recent research». Jews, Christians, and Jewish–Christians in Antiquity. Mohr Siebeck. pp. 325-80. ISBN978-3-16-150312-2.
Luomanen, 2012, pp. 206–12,223–5; Luomanen ofrece un análisis textual crítico detallado de los paralelismos sinópticos y no canónicos con el Evangelio de los ebionistas, fragmento Pan. 30.14.5, incluyendo el logion 99 del Evangelio de Tomás. Concluye que el Evangelio de los ebionistas, el Evangelio de Tomás y 2 Clemente son dependientes de una tradición de armonía del Evangelio anterior al Diatessaron. Luomanen, Petri (2012). Recovering Jewish Christian Sects and Gospels. Brill. ISBN978-90-04-20971-8.
Bellinzoni, 1967, pp. 140–1; Bellinzoni firma que Justino dependía principalmente de la catequesis cristiana primitiva y un manual de consulta (vade mecum) de dichos contra herejías de sus fuentes de los dichos evangélicos armonizados. De acuerdo con Bellinzoni, p. 141 – «It must, however, be emphasized that there is absolutely no evidence that Justin ever composed a complete harmony of the Synoptic Gospels; his harmonies were of limited scope and were apparently composed for didactic purposes». Bellinzoni, Arthur J. (1967). The Sayings of Jesus in the Writings of Justin Martyr. Brill.
Bauckham, 2003, pp. 162–4,172; p.163 – «Epiphanius' much fuller and not entirely consistent account of the Ebionites draws on significant literary sources unknown to the earlier Fathers as well as his own deductions and guesses. His most valuable contribution is the quotations he provides from a gospel he attributes to them, and which is therefore called by modern scholars the Gospel of the Ebionites». p. 172 – «If the Gospel of the Ebionites and the Ascents of James were Ebionite texts, the implications, not only for their beliefs, but also for their origins, are considerable». Bauckham, Richard (2003). «The Origin of the Ebionites». En Tomson, Peter J.; Lambers-Petry, Doris, eds. The Image of the Judeo-Christians in Ancient Jewish and Christian Literature. Brill. pp. 162-81. ISBN978-3-16-148094-2.
Bauckham, 2003, pp. 163–4; En una afirmación reciente de este punto de vista, Bauckham argumenta que el Evangelio de los ebionitas fue escrito por el mismo grupo de ebionitas conocidos por Ireneo. Afirma, además, que el informe de Ireneo de los ebionitas del siglo II utiliza el Evangelio de Mateo como una referencia al nombre del evangelio ebionita. Bauckham, Richard (2003). «The Origin of the Ebionites». En Tomson, Peter J.; Lambers-Petry, Doris, eds. The Image of the Judeo-Christians in Ancient Jewish and Christian Literature. Brill. pp. 162-81. ISBN978-3-16-148094-2.
Luomanen, 2012, pp. 17–49,161–5,233–5,241; véase Luomanen 2012 para más detalles sobre los orígenes y las características de los ebionitas conocidos por Epifanio; p. 241 – Sumario y Conclusión: «Epiphanius' Ebionites/Hellenistic–Samaritan Ebionites probably were an offspring of the missionary activity of the Hellenists of the early Jerusalem community among the Samaritans. Later on, they also adopted some Elchasaite ideas. Epiphanius found the Gospel of the Ebionites among them». Luomanen, Petri (2012). Recovering Jewish Christian Sects and Gospels. Brill. ISBN978-90-04-20971-8.
Lapham, 2003, pp. 84–7; Fred Lapham tiene un enfoque geográfico a describir las diferentes formas de cristianismo primitivo judío; que clasifica el Evangelio de los ebionitas como un documento de la «Iglesia en Samaria». Lapham, Fred (2003). An Introduction to the New Testament Apocrypha. Continuum International Publishing Group. ISBN978-0-8264-6979-3.
Paget, 2010, pp. 332–3 – «Epiphanius' account of the Ebionites is obviously polemical in intent and that polemic manifests itself not least in a desire to make the Ebionites look hybrid ... Such a presentation obviously leads to a view of the sect as inconsistent, and 'the receptical of all sorts of heretical ideas'. ... These so-called 'conflicting accounts', as Epiphanius calls them, come from a medley of sources». Paget, James Carleton (2010). «The Ebionites in recent research». Jews, Christians, and Jewish–Christians in Antiquity. Mohr Siebeck. pp. 325-80. ISBN978-3-16-150312-2.
Paget, 2010, pp. 341,376; p. 341 – «in the end we are wholly dependent upon Epiphanius for the view that the GE is Ebionite and that such dependence raises considerable problems, not least because the contents of the Epiphanian GE do not obviously square with what we hear about either the Gospel or the Ebionites in earlier sources». p. 376 - «In the end the Ebionites, in spite of, perhaps even because of, the plentiful information we potentially have about them, remain somewhat of a mysterious witness to an important aspect of early Christian history». Paget, James Carleton (2010). «The Ebionites in recent research». Jews, Christians, and Jewish–Christians in Antiquity. Mohr Siebeck. pp. 325-80. ISBN978-3-16-150312-2.
Jones, 2000, p. 364. Jones, F. Stanley (2000). «Ebionites». En Freedman, David Noel; Myers, Allen C.; Beck, Astrid B., eds. Eerdman's Dictionary of the Bible. Wm. B. Eerdmans Publishing. p. 364. ISBN978-0-8028-2400-4.
Petersen, 1992, p. 262 – «A dissenting position, however, is that of Boismard, who detects two traditions in Epiphanius' quotations from the gospel used by the Ebionites. One is a later, more developed tradition, which is probably a Greek language original; the second is a much more primitive tradition and has a strong imprint of a Semitic language. It is this latter tradition which Boismard equates with the Hebrew (i.e. pre-Greek) recension of Matthew - the document described by Epiphanius». Para más detalles, véase Boismard, 1966, p. 351. Petersen, William L. (1992). «Ebionites, Gospel of the». En Freedman, David Noel, ed. The Anchor Bible Dictionary2 (1 edición). Doubleday. pp. 261-2. ISBN978-0-385-42583-4.Boismard, Marie-Émile (1966). «Évangile des Ébionites et problème synoptique». Revue biblique(en francés) (Lecoffre) 73 (1–4): 321-52. ISSN0035-0907.
Boismard, 1966, p. 351 – «Si ce renseignement d'Épiphane est exact, Ébion. 2 pourrait representer une forme plus ou moins remaniée, de l'évangile primitif de Matthieu, lequel correspondrait donc au texte que nous avons appele Y (Éb. 2)». Boismard, Marie-Émile (1966). «Évangile des Ébionites et problème synoptique». Revue biblique(en francés) (Lecoffre) 73 (1–4): 321-52. ISSN0035-0907.
scribd.com
Schoeps, 1969, pp. 9–17; p. 12 – «That the ‹patriarch of orthodoxy›, as Epiphanius was called, had in any event a positive knowledge of the Ebionites, and that the original Clementines, in some form or another, were connected with them, I believe I have irrefutably demonstrated». Schoeps, Hans-Joachim (1969). Jewish Christianity: Factional Disputes in the Early Church. Fortress Press. (traducido por Douglas R.A. Hare).
skeptik.net
khazarzar.skeptik.net
Skarsaune, 2007, pp. 457–61; p. 461 – «To conclude, Epiphanius' portrayal of the Ebionites in Pan. 30 is a learned construction, based almost exclusively on written sources, ... At no point is there any certain evidence that Epiphanius' knowledge is based on firsthand, personal contact with Ebionites who called themselves by this name». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 457 – «At a late stage in the writing of his Panarion, Epiphanius chanced upon a fourth source (a Greek gospel), which he immediately took to be Ebionite. He interpolated fragments from this Gospel in 30.13–4, at the end of another large interpolation, the Count Joseph story in 30.4–12». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 458, referencia a Alfred Schmidtke (1911), Neue Fragmente, p. 223: Schmidtke especuló que el fragmento pudo derivar del comentario de Juan escrito por Orígenes, (Comm. Jo. 2.12), quien cita el Evangelio de los hebreos. Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 459 – «It is far from certain, however, that this saying derives from the Ebionite Gospel»., p. 460 – «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 the saying to the Ebionite Gospel is the less likely hypothesis». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Evans, 2007, pp. 251–3; p. 251 – «This Gospel's statement that the Spirit ‹entered into› Jesus is an important addition to the story. This Gospel also adds a quotation of part of Psalm 2:7 (‹Today I have begotten you›)». Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 461 – «The Spirit ‹going into› Jesus recalls prophetical endowment with the Spirit, cf. Isa 61:1: ‹The Spirit of the Lord is with me, for he has anointed me to preach good news to the poor...›. The great light shining recalls Isa 9:1: ‹The people wandering in darkness shall see a great light; those who dwell in the land and shadow of death, over you the light shall shine›». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 461 – «it does not seem far-fetched to conclude that the Ebionite Gospel understood Jesus' baptism as his being called and endowed to be the end-time prophet (rather than the Davidic Messiah). ... It is clear, however, that he (Epiphanius) was quite mistaken in identifying the group authoring or using this Gospel with the Irenaen Ebionites. The Prophet-Christology of the Gospel would rather point to the group behind the Pseudo-Clementines Grundschrift as near theological relatives». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Evans, 2007, pp. 251–3; p. 251 – «Linking John's wilderness food with the food the Israelites ate while crossing the wilderness and preparing for entry into the promised land may lend an additional element of restoration theology to the ministry and activity of John». Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Evans, 2007, pp. 251–3; p. 253 – «The saying may indicate that Christ is the Passover sacrifice, so that eating the Passover lamb is no longer required and a vegetarian diet may be observed». Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 454–5; p. 454 – «The 'Ebionite' reason for not eating meat seems to be based on a fear of eating souls, which was the main reason for Pythagorean vegetarianism». p. 455 – «In summary, Epiphanius' report of the vegetarianism of the 'Ebionites' seems to be based on his reading of the Pseudo-Clementine Journeys of Peter (and possibly other pseudo-apostolic works) ... which makes one hesitate very much in ascribing any of this to the Ebionites of Irenaeus and his followers». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 435,446,457–8; p. 435, Irenaeus – «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. (Haer. 3.11.7)»; p. 446, Eusebius – «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. (Hist. eccl. 3.27.1)»; p. 457, Epiphanius – «They also accept the Gospel according to Matthew. For they too use only this like the followers of Cerinthus and Merinthus. They call it, however, 'according to the Hebrews', which name is correct since Matthew is the only one in the New Testament who issued the Gospel and the proclamation in Hebrew and with Hebrew letters. (Panarion 30.3.7)»; p. 458 – «It seems rather clear that Epiphanius' characterization of the Gospel used by the Ebionites in (30.)3.7 is not based on firsthand knowledge of the Gospel quoted in (30.)13–14, nor are the contents of the introductory remarks in (30.)13.2 taken from the Gospel itself. They are rather an attempt to adjust the traditional description in (30.)3.7 to the new document Epiphanius has got hold of and which he took to be the Gospel his predecessors among the Fathers had been talking about». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 544–5 Jerome – «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 ... Comm. Matt. 12.13». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, p. 395 – «The most striking parallel to this concept (Christian baptism as a substitute for sacrifices for purification from sin) is to be found in the Jewish–Christian source in the Pseudo-Clementine Recognitions, 1.27–71. Here we read the following: ‹[The prophet like Moses] would first of all admonish them ... to cease with sacrifices; lest they think that with the ceasing of the sacrifices remission of sins could not be effected for them, [he] instituted for them baptism by water, in which they might be absolved of all sins through the invocation of his name, ... [so that] henceforth following a perfect life they might remain in immortality, purified not through the blood of animals but through the purification of God's wisdom›. (Rec. 1.39.1–2)». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; pp. 460–1 – «There is one more feature of this Gospel that clearly makes it distinct ... it contained no genealogy of Jesus. According to Epiphanius, it began with a short version of Luke 3:1–3. ... This probably reveals something about the genre this Gospel was intended to represent. This is clearly the beginning of a prophet's book. We have seen repeatedly how important the Davidic genealogy was for Ebionite Christology; it was the importance of this Davidic lineage through Joseph that made them deny the virgin birth. For them, Jesus was the Davidic Messiah. For the author of the Ebionite Gospel this seems to have been no concern at all. Instead, he may have conceived of Jesus as the end-time prophet, endowed with the Spirit at his calling – his baptism by John». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 745–7; p. 746 – «Especially in studies of 'Jewish Christianity', a history of ideas approach has often been dominant, constructing an ideological entity that was studied as such. Quite apart from the fact that this entity had all the marks of being a modern scholarly construct based on similar constructs by the early Christian heresiologists, this Jewish Christianity was often constructed as a uniform entity. ... And it was assumed that their practice was determined by their theology. If, therefore, differences of practice were observed among members of Jewish Christianity, this was explained by differences in theology». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 745–7,755–67; la perspectiva sincrónica distingue las diferencias en la práctica sobre la base de la ubicación geográfica y el contexto social. Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 745–7,767–77; la perspectiva diacrónica distingue las diferencias en la práctica sobre la base de períodos de tiempo de la historia, por ejemplo, la «Revolución constantiniana». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 748–9; p. 748 – «In the ancient Christian sources a clear distinction is made between Jewish believers in Jesus and Gentile believers in Jesus. The two groups were not distinguished from each other by anything that was believed or done by all within each group. ... This was defined by their ethnic background and by this only. The border line between Jewish and Gentile believers in Jesus was exactly as sharp and as blurred as the border line between Jews and Gentiles in general». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, p. 754 – «It is understandable that many modern histories of Jewish Christianity have taken Epiphanius and his predecessors as their starting point and have taken over his classification of the Jewish Christian sects. ... This approach was, in my view, based on an insufficient awareness of the highly speculative nature of Epiphanius' constructions. If any description of heresies should be characterized as little more than artificial constructs, Epiphanius' reports on the Jewish Christian sects are worthy candidates». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, p. 754 – «His (Epiphanius') portrait of the Ebionites is not based on firsthand knowledge of this group. It is a very mixed composite of every scrap of literary information Epiphanius thought he could ascribe to them. ... As a consequence he attributed to them both Elkesaite ideas and a harmonistic gospel that apparently had nothing to do with the Ebionites». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Koch, 1976, pp. 366–7; p. 366 – «It would seem that Epiphanius has composed Panarion 30 by combining various resources at hand. At several points he contradicts himself, which is largely occasioned by his method of composition – the juxtaposing of different sources». p. 367 – «One could choose to believe that Ebionitism in Epiphanius' day had become quite syncretistic. ... However, it should be underscored that this picture is presented only by Epiphanius, and once his literary method is recognized as a juxtaposition of sources, it is more difficult to accept this evolution of Ebionite thought as historical fact». Koch, Glenn Alan (1976). A Critical Investigation of Epiphanius' Knowledge of the Ebionites: A Translation and Critical Discussion of 'Panarion' 30 (PhD Thesis). University of Pennsylvania.
Koch, 1976, pp. 359–68; Koch ofrece un análisis detallado del uso de Epifanio de fuentes dispares y su método de redacción de la combinación de ellas para producir Panarion 30, incluyendo un evangelio en su poder, que atribuyó a los ebionitas. pp. 359–60 – «The GE materials are also clustered, which suggests that when Epiphanius decided to include these materials, he inserted them into the older materials in clusters. In other words, the addition of these materials to previous knowledge of the Ebionites is Epiphanius' own contribution to the subject». p. 365 – «An analysis of the distribution of the sources shows that the earlier patristic information is distributed throughout the chapters without obvious clustering. However, following the digression of chapters 4–12, clustering is quite evident in the other materials: the Ebionite Gospel materials are given for the most part in chapters 13 and 14». Koch, Glenn Alan (1976). A Critical Investigation of Epiphanius' Knowledge of the Ebionites: A Translation and Critical Discussion of 'Panarion' 30 (PhD Thesis). University of Pennsylvania.
Koch, 1976, pp. 328–9; p. 328 – «While it is not clear which version is older, one might perhaps see at work here an exegetical principle which was practiced in Judaism ... – the change in meaning occasioned by the change of a syllable». p. 329 – «On the other hand, one might argue just as convincingly that the Exodus-manna typology is older than the ‹locust› texts, ... This would have the effect of identifying John the Baptist with the desert experience, perhaps conveying the impression that he was the new prophet like Moses». Koch, Glenn Alan (1976). A Critical Investigation of Epiphanius' Knowledge of the Ebionites: A Translation and Critical Discussion of 'Panarion' 30 (PhD Thesis). University of Pennsylvania.
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Skarsaune, 2007, pp. 457–61; p. 461 – «To conclude, Epiphanius' portrayal of the Ebionites in Pan. 30 is a learned construction, based almost exclusively on written sources, ... At no point is there any certain evidence that Epiphanius' knowledge is based on firsthand, personal contact with Ebionites who called themselves by this name». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 457 – «At a late stage in the writing of his Panarion, Epiphanius chanced upon a fourth source (a Greek gospel), which he immediately took to be Ebionite. He interpolated fragments from this Gospel in 30.13–4, at the end of another large interpolation, the Count Joseph story in 30.4–12». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 458, referencia a Alfred Schmidtke (1911), Neue Fragmente, p. 223: Schmidtke especuló que el fragmento pudo derivar del comentario de Juan escrito por Orígenes, (Comm. Jo. 2.12), quien cita el Evangelio de los hebreos. Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 459 – «It is far from certain, however, that this saying derives from the Ebionite Gospel»., p. 460 – «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 the saying to the Ebionite Gospel is the less likely hypothesis». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Evans, 2007, pp. 251–3; p. 251 – «This Gospel's statement that the Spirit ‹entered into› Jesus is an important addition to the story. This Gospel also adds a quotation of part of Psalm 2:7 (‹Today I have begotten you›)». Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 461 – «The Spirit ‹going into› Jesus recalls prophetical endowment with the Spirit, cf. Isa 61:1: ‹The Spirit of the Lord is with me, for he has anointed me to preach good news to the poor...›. The great light shining recalls Isa 9:1: ‹The people wandering in darkness shall see a great light; those who dwell in the land and shadow of death, over you the light shall shine›». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; p. 461 – «it does not seem far-fetched to conclude that the Ebionite Gospel understood Jesus' baptism as his being called and endowed to be the end-time prophet (rather than the Davidic Messiah). ... It is clear, however, that he (Epiphanius) was quite mistaken in identifying the group authoring or using this Gospel with the Irenaen Ebionites. The Prophet-Christology of the Gospel would rather point to the group behind the Pseudo-Clementines Grundschrift as near theological relatives». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Evans, 2007, pp. 251–3; p. 251 – «Linking John's wilderness food with the food the Israelites ate while crossing the wilderness and preparing for entry into the promised land may lend an additional element of restoration theology to the ministry and activity of John». Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Evans, 2007, pp. 251–3; p. 253 – «The saying may indicate that Christ is the Passover sacrifice, so that eating the Passover lamb is no longer required and a vegetarian diet may be observed». Evans, Craig A. (2007). «The Jewish Christian Gospel Tradition». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 241-77. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 454–5; p. 454 – «The 'Ebionite' reason for not eating meat seems to be based on a fear of eating souls, which was the main reason for Pythagorean vegetarianism». p. 455 – «In summary, Epiphanius' report of the vegetarianism of the 'Ebionites' seems to be based on his reading of the Pseudo-Clementine Journeys of Peter (and possibly other pseudo-apostolic works) ... which makes one hesitate very much in ascribing any of this to the Ebionites of Irenaeus and his followers». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 435,446,457–8; p. 435, Irenaeus – «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. (Haer. 3.11.7)»; p. 446, Eusebius – «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. (Hist. eccl. 3.27.1)»; p. 457, Epiphanius – «They also accept the Gospel according to Matthew. For they too use only this like the followers of Cerinthus and Merinthus. They call it, however, 'according to the Hebrews', which name is correct since Matthew is the only one in the New Testament who issued the Gospel and the proclamation in Hebrew and with Hebrew letters. (Panarion 30.3.7)»; p. 458 – «It seems rather clear that Epiphanius' characterization of the Gospel used by the Ebionites in (30.)3.7 is not based on firsthand knowledge of the Gospel quoted in (30.)13–14, nor are the contents of the introductory remarks in (30.)13.2 taken from the Gospel itself. They are rather an attempt to adjust the traditional description in (30.)3.7 to the new document Epiphanius has got hold of and which he took to be the Gospel his predecessors among the Fathers had been talking about». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 544–5 Jerome – «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 ... Comm. Matt. 12.13». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, p. 395 – «The most striking parallel to this concept (Christian baptism as a substitute for sacrifices for purification from sin) is to be found in the Jewish–Christian source in the Pseudo-Clementine Recognitions, 1.27–71. Here we read the following: ‹[The prophet like Moses] would first of all admonish them ... to cease with sacrifices; lest they think that with the ceasing of the sacrifices remission of sins could not be effected for them, [he] instituted for them baptism by water, in which they might be absolved of all sins through the invocation of his name, ... [so that] henceforth following a perfect life they might remain in immortality, purified not through the blood of animals but through the purification of God's wisdom›. (Rec. 1.39.1–2)». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 457–61; pp. 460–1 – «There is one more feature of this Gospel that clearly makes it distinct ... it contained no genealogy of Jesus. According to Epiphanius, it began with a short version of Luke 3:1–3. ... This probably reveals something about the genre this Gospel was intended to represent. This is clearly the beginning of a prophet's book. We have seen repeatedly how important the Davidic genealogy was for Ebionite Christology; it was the importance of this Davidic lineage through Joseph that made them deny the virgin birth. For them, Jesus was the Davidic Messiah. For the author of the Ebionite Gospel this seems to have been no concern at all. Instead, he may have conceived of Jesus as the end-time prophet, endowed with the Spirit at his calling – his baptism by John». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 745–7; p. 746 – «Especially in studies of 'Jewish Christianity', a history of ideas approach has often been dominant, constructing an ideological entity that was studied as such. Quite apart from the fact that this entity had all the marks of being a modern scholarly construct based on similar constructs by the early Christian heresiologists, this Jewish Christianity was often constructed as a uniform entity. ... And it was assumed that their practice was determined by their theology. If, therefore, differences of practice were observed among members of Jewish Christianity, this was explained by differences in theology». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 745–7,755–67; la perspectiva sincrónica distingue las diferencias en la práctica sobre la base de la ubicación geográfica y el contexto social. Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 745–7,767–77; la perspectiva diacrónica distingue las diferencias en la práctica sobre la base de períodos de tiempo de la historia, por ejemplo, la «Revolución constantiniana». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, pp. 748–9; p. 748 – «In the ancient Christian sources a clear distinction is made between Jewish believers in Jesus and Gentile believers in Jesus. The two groups were not distinguished from each other by anything that was believed or done by all within each group. ... This was defined by their ethnic background and by this only. The border line between Jewish and Gentile believers in Jesus was exactly as sharp and as blurred as the border line between Jews and Gentiles in general». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, p. 754 – «It is understandable that many modern histories of Jewish Christianity have taken Epiphanius and his predecessors as their starting point and have taken over his classification of the Jewish Christian sects. ... This approach was, in my view, based on an insufficient awareness of the highly speculative nature of Epiphanius' constructions. If any description of heresies should be characterized as little more than artificial constructs, Epiphanius' reports on the Jewish Christian sects are worthy candidates». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Skarsaune, 2007, p. 754 – «His (Epiphanius') portrait of the Ebionites is not based on firsthand knowledge of this group. It is a very mixed composite of every scrap of literary information Epiphanius thought he could ascribe to them. ... As a consequence he attributed to them both Elkesaite ideas and a harmonistic gospel that apparently had nothing to do with the Ebionites». Skarsaune, Oskar (2007). «The Ebionites». En Skarsaune, Oskar; Hvalvik, Reidar, eds. Jewish Believers in Jesus. Hendrickson Publishers. pp. 419-62. ISBN978-1-56563-763-4. Archivado desde el original el 17 de marzo de 2013. Consultado el 22 de agosto de 2015.
Vielhauer y Strecker, 1991, pp. 166–71; p. 168 – «Jesus' task is to do away with the 'sacrifices'. In this saying (16.4–5), the hostility of the Ebionites against the Temple cult is documented». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Vielhauer y Strecker, 1991, pp. 166–71; p. 169 – «The place of origin is uncertain. It was possibly composed in the region east of Jordan». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Vielhauer y Strecker, 1991, p. 140 – «That the two cannot be identical and are not so for Epiphanius, is shown by another note on the Gospel of the Ebionites: 'In the Gospel used by them'». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Vielhauer y Strecker, 1991, pp. 166–71; Vielhauer & Strecker; New Testament Apocrypha de Schneemelcher, (6ª edición alemana) es considerada la edición estándar para los escritos apócrifos del Nuevo Testamento. Tres testimonios en este sentido son las siguientes: 1. Christopher R. Matthews (2002). Philip, Apostle and Evangelist: configurations of a tradition «given the high visibility of Schneemelcher's assessment in the standard edition of the New Testament Apocrypha, ...»; 2. Helmut Koester (2007). From Jesus to the Gospels: interpreting the New Testament. p. 311. «The new standard edition of the New Testament Apocrypha in English translation is somewhat more cautious. Wilhelm Schneemelcher grants that some of the apocryphal writings "appear in ...»; 3. Michael J. Wilkins, James Porter Moreland (1995). Jesus under fire. «The standard edition is the two-volume work of E. Hennecke and W. Schneemelcher, New Testament Apocrypha, trans. R. McL. Wilson (Philadelphia: Westminster, 1965)». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Vielhauer y Strecker, 1991, pp. 166–71; p. 166 – «Despite the arguments advanced by Waitz, it remains questionable whether the fragment cited by Epiphanius is to be reckoned with the GE». Vielhauer, Philipp; Strecker, Georg (1991). «Jewish–Christian gospels». En Schneemelcher, Wilhelm; Wilson, Robert McLachlan, eds. New Testament Apocrypha: Gospels and Related Writings Volume 1 (2 edición). John Knox Press. pp. 134-78. ISBN0-664-22721-X. (6ª edición alemana, traducida por George Ogg).
Schoeps, 1969, pp. 9–17; p. 12 – «That the ‹patriarch of orthodoxy›, as Epiphanius was called, had in any event a positive knowledge of the Ebionites, and that the original Clementines, in some form or another, were connected with them, I believe I have irrefutably demonstrated». Schoeps, Hans-Joachim (1969). Jewish Christianity: Factional Disputes in the Early Church. Fortress Press. (traducido por Douglas R.A. Hare).
