If Epiphanius had intended in this sentence to convey that Mary was assumed to heaven, he has surely chosen the most oblique and cryptic imaginable way to do it. Remember, Epiphanius has just told us in the immediately preceding chapter that no one knows Mary’s end. So why should we accept that here, immediately after, he would offer a kind of veiled affirmation of Mary’s assumption to heaven, smuggled into this relative clause describing Elijah? Such an effort seems to reflect the contemporary dogmatic need, not a fair-minded interest in Epiphanius’s meaning.
This makes more sense.
