chapter two
correct, as it seems, then the Ebionites’ abstinence concerned only food
and wine. Nevertheless, their rejection of meat was more fundamental
than that described in the Pseudo-Clementine sources, which prohibited
only the foods listed in the Apostolic Decree (Acts :–, ; cf.Rec.
..;Hom...).^17
The second quotation, which seems to question the validity of all
Mosaic law, is very problematic in the light of the traditional informa-
tion about the Ebionites’ strict observance of Jewish law. Nevertheless,
Epiphanius’ reference to the Ebionites’ selective use of the Pentateuch
and their rejection of the prophets after Moses is in harmony with the
fact that he also connects Ebion to the Samaritans, who were famous for
accepting only their own version of the Pentateuch as their religious lit-
erature.^18 In the beginning ofPan. , Epiphanius claims that Ebion was
originally a Samaritan (Pan. ..; ..–) before he came in contact
with the Nazarenes (Pan. .–; ..). He also describes the Ebionites’
relations to the gentiles and their purifications after sexual intercourse
in terms similar to which he had earlier used for describing the Samari-
tans. Furthermore, when herefers to the Ebionites’observance ofthe Sab-
bath, circumcision and the law—practices traditionally attributed to the
Ebionites in the heresiologies—he is careful to record that the Ebionites
also observed other things, just like the Jews and the Samaritans. Thus,
it seems clear that, in Epiphanius’ view, the Ebionites accepted only the
Pentateuch and excluded the prophets from their canon—just like the
Samaritans. The second quotation also suggests that the law is not studied
in its own right because it is clearly overshadowed by Christ’s revelation
(cf.Rec. ..–). In this regard, they differed from the Samaritans. The
(^17) The passage is attributed to the Pseudo-ClementineBasic Writingby Jones ,
. For theBasic Writing,seebelow.
(^18) For the Samaritans and their Pentateuch, see Kartveit , –, –,
esp. –, –, , –. The Samaritan Pentateuch includes thousands
of minor differences when compared with the Masoretic text. Mostly these are textual
variants but there are also significant transpositions and additions, the most famous of
which is the Samaritans’ own tenth commandment which orders them to build a temple
on Mount Gerizim. Theologically, these modifications aim at emphasizing the prophetic
role of Moses. Samaritans also expect a future prophet like Moses. Consequently, the
Samaritans excluded the prophetic books from their canon (which consisted only of the
Pentateuch).These ideas also appear in Pseudo-Clementine texts which supports the idea
that the Ebionites—who used some versions of the Pseudo-Clementine sources—were
connected to the Samaritans. The Ebionites went further in their criticism of the law than
the Samaritans but their starting point was obviously in the Samaritan ideas about Moses
asthetrueprophet.Seebelow.