Ad Jac. 2), which probably shared most of the features of Ebionite Essenism as described by Epiphanius xxx.
Similarly Christian Essenism was syncretist in spirit, as we see from its best-known representatives, the Elchasaites, of whom we first hear about 220, when a certain Alcibiades of Apamea in Syria (some 60 m.
Though there is insufficient justification for dividing the Ebionites into two separate and distinct communities, labelled respectively Ebionites and Nazarenes, we have good evidence, not only that there were grades of Christological thought among them, but that a considerable section, at the end of the 2nd century and the beginning of the 3rd, exchanged their simple Judaistic creed for a strange blend of Essenism and Christianity.
The above evidence has left students in doubt as to whether Essenism is to be regarded as a pure product of the Jewish mind or as due in part to some foreign influence.