Christian gospels" by Philipp Vielhauer and Georg Strecker, translated by George Ogg, in Schneemelcher's New Testament Apocrypha. The translations of Bernhard Pick (1908), with the sequence of four fragments arranged in the order of Vielhauer & Strecker from the beginning of the gospel are as follows: The three quotations by Epiphanius in Panarion 30.13.6, 4, and 7, respectively, form the opening of the gospel narrative, including the mission of John the Baptist, his appearance and diet, and the baptism of Jesus by John. The beginning of the gospel (13.6) has parallels to the Gospel of Luke but in abbreviated form. The text shows a familiarity with the infancy narrative of Luke 1:5 despite lacking a birth narrative of its own. Quoting from the text regarding the diet of John (13.4), Epiphanius complains that the Ebionites have falsified the text by substituting the word "cake" (egkris ἐγκρίς) for "locust" (akris ἀκρίς, in Matthew 3:4). The similarity of the wording in Greek has led scholars to conclude that Greek was the original language of composition. In the narrative of the baptism of Jesus by John (13.7), the voice of God speaks three times in close parallels to the Gospel of Mark 1:11, Luke 3:22 (Western text-type), and Matthew 3:17, respectively. The presence of multiple baptismal theophanies has led to a consensus among modern scholars that the text quoted by Epiphanius is a gospel harmony of the Synoptic Gospels. The appearance of a great light on the water may be an echo of St. Paul's conversion or an additional harmonization of the Gospel of the Hebrews to this work. Epiphanius begins his description of the gospel text (13.2b–3) with a quotation which has the apostle Matthew narrating directly to the reader. Jesus recalls how the twelve apostles were chosen and addresses Matthew in the second person as "you also Matthew". Although twelve apostles are mentioned, only eight are named. They are said to be chosen by Jesus, "for a testimony to Israel". The phrase "who chose us" has been interpreted as evidence that the text may be the lost Gospel of the Twelve mentioned by Origen. However, the identification of the gospel text quoted by Epiphanius with this otherwise unknown gospel is disputed. The position of this quotation was tentatively assigned based on a parallel to the Synoptic Gospels. The fifth and sixth quotations (following Vielhauer & Strecker's order) are associated with a