The Well-Anchored Man 23.1–33.7
Greek text: Holl, GCS 25 (Greek text: Karl Holl, ed., Epiphanius, Band 1 (GCS 25, Leipzig: Hinrichs, 1915), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 23
23.1Holl GCS 25:31–32
23. Κάλει δὲ μοι μάρτυρας τῆς ἀληθείας, κάλει μοι τοὺς παῖδας τοὺς ἀπὸ τῆς καμίνου τῆς Βαβυλωνίας σωθέντας, τοὺς καταξιωθέντας ἐν πυρὶ καταβληθῆναι, μὴ ἀναλωθῆναι δὲ οὐ σβέσαι τὸ πῦρ, ἵνα μὴ ὑποληφθῶσι καινὰ ἔργα ἀντιμηχανησάμενοι, ἀλλʼ ἐν πυρὶ μὲν εἶναι, ἐν πυρὶ δὲ μὴ ἀναλωθῆναι διὰ τὴν ὀρθὴν πίστιν αὐτῶν, τοῦ θεοῦ διʼ αὐτῶν ἡμᾶς διδάσκοντος, τίνα μέν ἐστι τὰ κτιστὰ τίνα δὲ τὰ ἄκτιστa, τίνα ἐστὶ τὰ ποιητὰ τίνα τὰ μὴ γενόμενα, τίνα τὰ ἀεὶ ὄντα τίνα δὲ τὰ ἐξ αὐτῶν ὄντα, γενόμενα δέ.
23. Kalei de moi martyras tēs alētheias, kalei moi tous paidas tous apo tēs kaminou tēs Babylōnias sōthentas, tous kataxiōthentas en pyri katablēthēnai, mē analōthēnai de ou sbesai to pyr, hina mē hypolēphthōsi kaina erga antimēchanēsamenoi, allʼ en pyri men einai, en pyri de mē analōthēnai dia tēn orthēn pistin autōn, tou theou diʼ autōn hēmas didaskontos, tina men esti ta ktista tina de ta aktista, tina esti ta poiēta tina ta mē genomena, tina ta aei onta tina de ta ex autōn onta, genomena de.
Call me witnesses of the truth; call me the youths saved from the furnace of Babylon, who were counted worthy to be thrown into the fire and not consumed, though the fire was not quenched, so that they might not be supposed to have contrived some new device against it, but were in the fire and yet in the fire were not consumed because of their right faith, God teaching us through them which things are created and which uncreated, which are made and which did not come into being, which always are and which are from them, but came into being.
Dan 3:23 (allusion, high confidence)
Notes and citation
Summary: The three youths in the furnace are called as witnesses.
Cite (SBL): Epiphanius, Anc. 23.1 (Holl GCS 25:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
23.2Holl GCS 25:32
οἱ τοιοῦτοι σωθέντες παὶδες ἠθέλησαν εὐχάριστο ἀποδέξαι γνώμην εἰς τὸν θεὸν τὸν σώσαντα αὐτούς. εἰς ὃν ἀπʼ ἀρχῆς ἤλπισαν καὶ οὐκ ἐδίστασαν καὶ οὐκ ἔκλιναν αὐχένα εἰκόνι καὶ θράσει βασιλέως καὶ τυραννίδι.
hoi toioutoi sōthentes paides ēthelēsan eucharisto apodexai gnōmēn eis ton theon ton sōsanta autous. eis hon apʼ archēs ēlpisan kai ouk edistasan kai ouk eklinan auchena eikoni kai thrasei basileōs kai tyrannidi.
These youths, having been saved, wished to express a thankful mind toward the God who saved them, in whom they had hoped from the beginning, and did not hesitate, and did not bow the neck to the image and to the king's boldness and tyranny.
Dan 3:18 (allusion, high confidence)
Notes and citation
Summary: The youths wished to give thanks to God.
Cite (SBL): Epiphanius, Anc. 23.2 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
23.3Holl GCS 25:32
καὶ ὅτε ἡθέλησάν τι ἀπονεῖμαι θεῷ ἀνερευνήσαντες τα βάθη τῷ ἁγίῳ πνεύματι ἐν τῇ καρδίᾳ, ἄγιοι ὄντες, διανοηθέντες τε τὸν οὐρανὸν καὶ πάντα τὰ ἐν αὐτῷ, τήν τε γῆν καὶ πάντα τὰ ὑπʼ αὐτὴν καὶ πάντα ὅσα ἔστι μὴ ἄξια εἶναι εἰς προσφορὰν θεῷ προενεχθῆναι οὔτε γὰρ εἶχον ἐξουσίαν τὰ ὑπὲρ ἑαυτοὺς θεῷ προσφέρειν),
kai hote hēthelēsan ti aponeimai theǭ anereunēsantes ta bathē tǭ hagiǭ pneumati en tę̄ kardią, agioi ontes, dianoēthentes te ton ouranon kai panta ta en autǭ, tēn te gēn kai panta ta hypʼ autēn kai panta hosa esti mē axia einai eis prosphoran theǭ proenechthēnai oute gar eichon exousian ta hyper heautous theǭ prospherein),
And when they wished to render something to God, searching the depths by the Holy Spirit in their heart, being holy, and thinking over heaven and all that is in it, and the earth and all that is under it, and all that exists, as not worthy to be brought forward as an offering to God (for they had no power to offer God what was beyond themselves),
Notes and citation
Summary: They found nothing in creation worthy to offer God.
Notes on the original text
- Digital text corrected (OCR: τ for γ): τήν τε τῆν → τήν τε γῆν.
Cite (SBL): Epiphanius, Anc. 23.3 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
23.4Holl GCS 25:32
καὶ κατὰ τὴν ἀξίαν μὲν καὶ κατὰ τὴν ἐξουσίαν θέλοντες μόνον ὕμνοις ὑμνεῖν τὸν θεόν τοῦτο γάρ ἐστι τὸ γεγραμμένον »θύσατε θυσίαν αἰνέσεως« καί »θυσία αἰνέσεως δοξάσει με«), ἤδη μεταβαλόντες τὴν παλαιὰν εἰς καινὴν διαθήκην πνεύματι ἁγίῳ ὑπονυττόμενοι, οὐ ζῴων θυσίας οὐδὲ ὁλοκαυτωμάτων χρείαν ἔχοντες φασὶ γάρ »οὐκ ἔστι τόπος τοῦ καρπῶσαι οὐδὲ θυσία οὐδὲ θυσιατήριον«, ὡς τῶν πάντων περιληφθέντων),
kai kata tēn axian men kai kata tēn exousian thelontes monon hymnois hymnein ton theon touto gar esti to gegrammenon »thysate thysian aineseōs« kai »thysia aineseōs doxasei me«), ēdē metabalontes tēn palaian eis kainēn diathēkēn pneumati hagiǭ hyponyttomenoi, ou zǭōn thysias oude holokautōmatōn chreian echontes phasi gar »ouk esti topos tou karpōsai oude thysia oude thysiatērion«, hōs tōn pantōn perilēphthentōn),
and wishing, according to their worth and their power, only to praise God with hymns (for this is what is written, “Offer a sacrifice of praise,” and “A sacrifice of praise will glorify me”), already changing the old into the new covenant, prompted by the Holy Spirit, having no need of sacrifices of animals or burnt offerings (for they say, “There is no place to make an offering, neither sacrifice nor altar,” as if everything had been taken away),
Ps 50:14 (49:14 LXX) (quotation, high confidence) · Ps 50:23 (49:23 LXX) (quotation, high confidence)
Notes and citation
Summary: They offered only praise, already anticipating the new covenant.
- The last quotation is from the Prayer of Azariah (v. 15; Dan 3:38 LXX).
Notes on the original text
- Digital text corrected (repeated syllables): ὡς τῶν πάντων περιληφθέντων), ληφθέντων) → ὡς τῶν πάντων περιληφθέντων).
Extrabiblical texts: Pr Azar 15 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Prayer
Cite (SBL): Epiphanius, Anc. 23.4 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-23-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
23.5Holl GCS 25:32
βουλόμενοι δὲ τὴν τοιαύτην αἴνεσιν προσφέρειν καὶ ἐασαντες τὴν ἑαυτῶν σμικρότητα ταπεινοφρόνων φέρονται (»πᾶς γὰρ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται«· μετὰ ⟨γάρ⟩ τοῦ χαρίσματος τῆς αὐτῶν σωτηρίας λαμβάνουσι ταύτην τὴν δωρεὰν τῆν ταπεινοφροσύνης) καὶ βούλονται τὸν αἶνον θεῷ προσφέρειν καὶ μὴ ἐκκακεῖν.
boulomenoi de tēn toiautēn ainesin prospherein kai easantes tēn heautōn smikrotēta tapeinophronōn pherontai (»pas gar ho hypsōn heauton tapeinōthēsetai ho de tapeinōn heauton hypsōthēsetai«; meta ⟨gar⟩ tou charismatos tēs autōn sōtērias lambanousi tautēn tēn dōrean tēn tapeinophrosynēs) kai boulontai ton ainon theǭ prospherein kai mē ekkakein.
and wishing to offer such praise, and ⟨seeing⟩ their own smallness, they are carried along humbly (“for everyone who exalts himself will be humbled, but he who humbles himself will be exalted”; for ⟨along⟩ with the gift of their salvation they receive this gift of humility), and they wish to offer praise to God and not lose heart.
Textual problem in this passage: see the notes.
Luke 14:11 (quotation, high confidence)
Notes and citation
Summary: In humility they chose to offer praise.
- ἐάσαντες (“letting go”) is read by sense as “seeing.”
Topics: Prayer
Cite (SBL): Epiphanius, Anc. 23.5 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-23-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
23.6Holl GCS 25:32
καὶ ἑαυτοὺς δοκιμάσαντες πρὸς τὴν τοῦ θεοῦ ἄρρητον δοξολογίαν ἀξιοῦσι συμπαραλαβεῖν μεθʼ ἑαυτῶν τὴν κτίσιν εἰς δοξολογίαν καὶ ἄρχονται λέγειν συμπεριειληφότες πᾶσαν τὴν ποίησιν.
kai heautous dokimasantes pros tēn tou theou arrēton doxologian axiousi symparalabein methʼ heautōn tēn ktisin eis doxologian kai archontai legein symperieilēphotes pasan tēn poiēsin.
And having tested themselves for the unspeakable glorification of God, they think it right to take creation along with them into the glorification, and they begin to speak, embracing the whole of what was made.
Notes and citation
Summary: They summon all creation to join their praise.
Topics: Prayer
Cite (SBL): Epiphanius, Anc. 23.6 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-23-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 24
24.1Holl GCS 25:32
24. Διελόντες δὲ τὰ ποιήματα ἀπὸ τοῦ ποιήσαντος καὶ τὰ κτιστὰ ἀπὸ τοῦ κτίσαντός φασιν »εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον«. πάντα εἶπον καὶ οὐδὲν κατέλιπον.
24. Dielontes de ta poiēmata apo tou poiēsantos kai ta ktista apo tou ktisantos phasin »eulogeite panta ta erga kyriou ton kyrion«. panta eipon kai ouden katelipon.
Separating the things made from the Maker and the created from the Creator, they say, “Bless the Lord, all you works of the Lord.” They said “all” and left out nothing.
Notes and citation
Summary: “All the works of the Lord” includes every creature.
- The Song of the Three Young Men (Dan 3:57 LXX).
Extrabiblical texts: Pr Azar 35 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 24.1 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
24.2Holl GCS 25:32
ἵνα δὲ τὸ πνεῦμα τὸ ἄλγιον χαρακτηρίσῃ τὴν τελείαν γνῶσιν εἰς τὸ εἰδέναι, ποῖον τὸ θεῖον ποῖα δὲ τὰ ὑπὸ τοῦ θεοῦ γενόμενα, ἕνα μὴ συμμείξωμεν τῷ ἀιδίῳ τὰ ἐξ οὐχ ὄντων γενόμενα. ἵνα μὴ ἀπολέσωμεν ἑαυτῶν τὴν διάνοιαν, ἀριθμῷ μὲν τὰ πάντα συνήγαγεν.
hina de to pneuma to algion charaktērisę̄ tēn teleian gnōsin eis to eidenai, poion to theion poia de ta hypo tou theou genomena, hena mē symmeixōmen tǭ aidiǭ ta ex ouch ontōn genomena. hina mē apolesōmen heautōn tēn dianoian, arithmǭ men ta panta synēgagen.
And so that the Holy Spirit might characterize the perfect knowledge, so as to know what the divine is and what the things made by God are, so that we might not mix with the Eternal the things made from nothing, so that we might not lose our understanding, he gathered all things by number.
Notes and citation
Summary: The Spirit enumerated all creatures to distinguish them from God.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 24.2 (Holl GCS 25:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
24.3Holl GCS 25:32–33
ἀπεκάλυπτε γὰρ αὐτοῖς τὸ πνεῦμα τὸ ἅγιον ὡς καταξιωθῶσιν ἄμα ἀγγέλοις εἶναι γενομένοις ἀγγελων, τὰ ἐν οὐρανοῖς καὶ τὰ ἐν τῇ γῇ καὶ τὰ ὑποκάτω τῆς γῆς καὶ λοιπὸν οὐκ ἠγνόουν.
apekalypte gar autois to pneuma to hagion hōs kataxiōthōsin ama angelois einai genomenois angelōn, ta en ouranois kai ta en tę̄ gę̄ kai ta hypokatō tēs gēs kai loipon ouk ēgnooun.
For the Holy Spirit revealed to them, as they were counted worthy to be with angels, having become like angels, the things in heaven and on earth and under the earth, and henceforth they were not ignorant.
Notes and citation
Summary: The Spirit revealed all creation to them.
Cite (SBL): Epiphanius, Anc. 24.3 (Holl GCS 25:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
24.4Holl GCS 25:33
καί φασιν οἱ αὐτοὶ ἅγιοι ὡς προεῖπον· »εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον« καὶ ἄρχονται ἀριθμεῖν τε καὶ διαιρεῖν ποῖα τὰ ἔργα ποῖα τὰ ποιήσαντα, ποῖα τὰ ἐργαζόμενα ποῖα δὲ τὰ ἐργασθέντα·
kai phasin hoi autoi hagioi hōs proeipon; »eulogeite panta ta erga kyriou ton kyrion« kai archontai arithmein te kai diairein poia ta erga poia ta poiēsanta, poia ta ergazomena poia de ta ergasthenta;
And the same saints say, as I said before, “Bless the Lord, all you works of the Lord,” and they begin to count and distinguish which are the works and which the makers, which are working and which were worked.
Notes and citation
Summary: They distinguish works from Maker.
Notes on the original text
- Digital text corrected (repeated word and syllables): οἱ αὐτοὶ αὐτοὶ ἅγιοι ὡς προείπον· εῖπον· → οἱ αὐτοὶ ἅγιοι ὡς προεῖπον·.
Extrabiblical texts: Pr Azar 35 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Cite (SBL): Epiphanius, Anc. 24.4 (Holl GCS 25:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
24.5Holl GCS 25:33
καὶ ἀριθμοῦσιν οὐρανὸν γῆν ὕδατα ἐπάνω τοῦ οὐρανοῦ καὶ ἀγγέλους (κτιστοὶ γὰρ οἱ ἄγγελοι) καὶ θρόνους καὶ δυνάμεις (κτιστὰ γὰρ ταῦτα), ἥλιον σελήνην (ποιητὰ γὰρ καὶ οὐκ ἄκτιστα), νέφη καὶ νιφετούς, ἀνέμους χιόνας ἀστραπὰς βροντὰς γῆν θάλασσαν πηγὰς ἀβύσσους ποταμοὺς πᾶσαν ἁνθρωπότητα ὄρη πετεινὰ οὐρανοῦ, κτήνη καὶ ζῷα, ψυχὰς ὁσίων πνεύ- ματα δικαίων, Ἀνανίαν Ἀζανίαν Μισαήλ, ἱερεῖς καὶ δούλους θεοῦ.
kai arithmousin ouranon gēn hydata epanō tou ouranou kai angelous (ktistoi gar hoi angeloi) kai thronous kai dynameis (ktista gar tauta), hēlion selēnēn (poiēta gar kai ouk aktista), nephē kai niphetous, anemous chionas astrapas brontas gēn thalassan pēgas abyssous potamous pasan hanthrōpotēta orē peteina ouranou, ktēnē kai zǭa, psychas hosiōn pneu- mata dikaiōn, Ananian Azanian Misaēl, hiereis kai doulous theou.
And they count heaven, earth, the waters above the heaven, and angels (for angels are created), and thrones and powers (for these are created), sun, moon (for they are made and not uncreated), clouds and snowstorms, winds, snows, lightnings, thunders, earth, sea, springs, deeps, rivers, all humankind, mountains, birds of heaven, cattle and animals, souls of the devout, spirits of the righteous, Ananias, Azarias, Misael, priests and servants of God.
Notes and citation
Summary: The Song lists all creatures, including angels and the youths themselves.
- A summary of the Song of the Three Young Men (Dan 3:57–88 LXX). The digital text has Ἀζανίαν for Azarias.
Extrabiblical texts: Pr Azar 36-66 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Cite (SBL): Epiphanius, Anc. 24.5 (Holl GCS 25:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
24.6Holl GCS 25:33
πάντα γὰρ ταῦτα ποιητὰ ἐστι καὶ κτιστά, ὑπὸ θεοῦ γεγονότα διὰ τοῦ Λόγου καὶ τοῦ ἁγίου πνεύματος· »τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ αὐτοῦ ἡ δύναμις αὐτῶν«.
panta gar tauta poiēta esti kai ktista, hypo theou gegonota dia tou Logou kai tou hagiou pneumatos; »tǭ logǭ gar kyriou hoi ouranoi estereōthēsan kai tǭ pneumati tou stomatos autou autou hē dynamis autōn«.
For all these are made and created, having come into being by God through the Word and the Holy Spirit: “For by the word of the Lord the heavens were made firm, and all their host by the breath of his mouth.”
Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: All creatures were made by God through the Word and the Spirit.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 24.6 (Holl GCS 25:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
24.7Holl GCS 25:33
ὅρα δὲ, ἀγαπητὲ ἀδελφέ, πῶς τὰ πάντα ἠρίθμησαν πνεύματι ἁγίῳ φερόμενοι καὶ οὐκ ἠρίθμησαν υἱὸν ἐν τοῖς ποιήμασιν, ἀλλ οὔτε ἄλγιον πνεῦμα, ἀλλʼ ἔγνωσαν τὴν αὐτὴν θεότητα εἶναι ἐν τριάδι καὶ τὴν αὐτὴν τριάδα εἶναι ἐν μιᾷ θεότητι. καὶ ἐδόξασαν πατέρα ἐν υἱῷ καὶ υἱὸν ἐν πατρὶ σὺν ἁγίῳ πνεύματι, μίαν ἁγιστείαν μίαν λατρείαν μίαν θεότητα μίαν δοξολογίαν.
hora de, agapēte adelphe, pōs ta panta ērithmēsan pneumati hagiǭ pheromenoi kai ouk ērithmēsan huion en tois poiēmasin, all oute algion pneuma, allʼ egnōsan tēn autēn theotēta einai en triadi kai tēn autēn triada einai en mią theotēti. kai edoxasan patera en huiǭ kai huion en patri syn hagiǭ pneumati, mian hagisteian mian latreian mian theotēta mian doxologian.
And see, beloved brother, how, carried by the Holy Spirit, they counted all things, and did not count the Son among the things made, nor the Holy Spirit; but they knew that the same Godhead is in Trinity and the same Trinity is in one Godhead. And they glorified the Father in the Son and the Son in the Father with the Holy Spirit: one sanctification, one worship, one Godhead, one glorification.
Notes and citation
Summary: The youths did not count the Son or the Spirit among creatures.
Notes on the original text
- Digital text corrected (OCR: κ for ξ): ἐδόκασαν → ἐδόξασαν.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 24.7 (Holl GCS 25:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-24-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 25
25.1Holl GCS 25:33
25. Ἀλλὰ πάντως καὶ τοῦτο τολμᾷ ὁ διάβολος κινεῖν ἐν τοῖς ἀνθρώποις, ἀπιστίας τολμηρίαν καταψεύσασθαι τῶν ἁγίων παίδων [πλάσαι] καὶ εἴπεῖν· οὐκ ᾔδεισαν εἴπεῖν ὅνομα ἁγίου πνεύματος· Ἰουδαῖοι γὰρ ἦσαν καὶ οὐδὲ υἱὸν ᾔδεισαν, Ἰουδοῖοι ὄντες.
25. Alla pantōs kai touto tolmą ho diabolos kinein en tois anthrōpois, apistias tolmērian katapseusasthai tōn hagiōn paidōn [plasai] kai eipein; ouk ę̄deisan eipein honoma hagiou pneumatos; Ioudaioi gar ēsan kai oude huion ę̄deisan, Ioudoioi ontes.
But no doubt the devil dares to stir this too among people: the audacity of unbelief, to tell lies against the holy youths and say, “They did not know how to say the name of the Holy Spirit; for they were Jews, and, being Jews, they did not even know the Son.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Some claim the youths knew neither Son nor Spirit.
- The editor deletes πλάσαι.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 25.1 (Holl GCS 25:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
25.2Holl GCS 25:33
εὐθὺς δὲ οἱ λόγοι ἐλέγχουσι τῶν κακοδόξων τὴν ἀπιστίαν. φησὶ γάρ καὶ ἠν τὸ πρόσωπον τοῦ τετάρτου ὡς πρόσωπον υἱοῦ θεοῦ«. ἰδοὺ ὄνομα υἱοῦ θεοῦ· ἄρα οὐκ ἔστιν ἄγνοια περὶ τούτου * καὶ πρὸ τοῦ χρόνου τοῦ τῆς καμίνου, ὅτι ἐπλήσθη Δανιὴλ πνεύματος ἁγίου καὶ εἶπε καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος αὐτῆς, καὶ ἐπέστρεψαν εἰς τὸ κριτήριον‘ καὶ ἔκρινε τοὺς πρεσβυτέρους πνεύματι ἁγίῳ ἐμφορούμενος.
euthys de hoi logoi elenchousi tōn kakodoxōn tēn apistian. phēsi gar kai ēn to prosōpon tou tetartou hōs prosōpon huiou theou«. idou onoma huiou theou; ara ouk estin agnoia peri toutou * kai pro tou chronou tou tēs kaminou, hoti eplēsthē Daniēl pneumatos hagiou kai eipe katharos egō apo tou haimatos autēs, kai epestrepsan eis to kritērion‘ kai ekrine tous presbyterous pneumati hagiǭ emphoroumenos.
But at once the words refute the unbelief of the wrong-thinking. For it says, “And the appearance of the fourth was like the appearance of a son of God.” See, the name of the Son of God! So there is no ignorance about this *; and even before the time of the furnace, Daniel was filled with the Holy Spirit and said, “I am clean of her blood,” and “they returned to the court,” and he judged the elders, filled with the Holy Spirit.
Textual problem in this passage: see the notes.
Dan 3:25 (3:92 LXX) (quotation, high confidence)
Notes and citation
Summary: Daniel knew the Son of God and was filled with the Spirit.
- The asterisk marks a gap in the edition. The Daniel quotations are from Susanna 46 and 49.
Extrabiblical texts: Sus 46 (Susanna [in RC, EO, ETH canons]; quotation); Sus 49 (Susanna [in RC, EO, ETH canons]; allusion)
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 25.2 (Holl GCS 25:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
25.3Holl GCS 25:33–34
ἄρα οὖν ᾔδεισαν τὸν υἱὸν καὶ ᾔδεισαν τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον καὶ οὐκ ἀγνοίας χάριν οὐκ εἷπον τὰ ὀνόματα, ἀλλʼ ἀσφαλείας ἕνεκα. »εὐλογεῖτε, γάρ ⟨φησιν⟩, πάντα τὰ ἔργα κυρίου τὸν κύριον« καὶ οὐκ εἰπον, υἱὸς τοῦ θεοῦ τὸν κύριον οὐδʼ ἐπευλόγει ἅγιον πνεῦμα τὸν κὑριο, ἀλλʼ »εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον..
ara oun ę̄deisan ton huion kai ę̄deisan ton patera kai to pneuma to hagion kai ouk agnoias charin ouk heipon ta onomata, allʼ asphaleias heneka. »eulogeite, gar ⟨phēsin⟩, panta ta erga kyriou ton kyrion« kai ouk eipon, huios tou theou ton kyrion oudʼ epeulogei hagion pneuma ton kyrio, allʼ »eulogeite panta ta erga kyriou ton kyrion..
So they knew the Son, and they knew the Father and the Holy Spirit; and it was not out of ignorance that they did not say the names, but for safety. For “Bless the Lord,” ⟨it says⟩, “all you works of the Lord,” and they did not say, “Son of God, ⟨bless⟩ the Lord,” nor did they call on the Holy Spirit to bless the Lord, but “Bless the Lord, all you works of the Lord.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: They omitted Son and Spirit from the list of creatures deliberately.
Extrabiblical texts: Pr Azar 35 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 25.3 (Holl GCS 25:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
25.4Holl GCS 25:34
καὶ μή τις τῶν προφάσεις ἑαυτοῖς θηρωμένων εἴπῃ· ὅτι οὐκ εἶπον Χερουβὶμ ἢ Σεραφίμ· λοιπὸν οὐδὲ ταῦτά ἐστιν ἔργα τοῦ θεοῦ. προέλαβε γὰρ ὁ θεῖος λόγος ἀσφαλίσασθαι τὰ πάντα ⟩ τῶν τὰς μηχανὰς ἑαυτοῖς ἐπινοούντων, προγινώσκων τὴν εἰς αὐτοὺς καὶ] τοὺς παῖδας λύμην.
kai mē tis tōn prophaseis heautois thērōmenōn eipę̄; hoti ouk eipon Cheroubim ē Seraphim; loipon oude tauta estin erga tou theou. proelabe gar ho theios logos asphalisasthai ta panta ⟩ tōn tas mēchanas heautois epinoountōn, proginōskōn tēn eis autous kai] tous paidas lymēn.
And let none of those who hunt for pretexts for themselves say, “They did not say Cherubim or Seraphim; so these too are not works of God.” For the divine word anticipated the devices of those who invent schemes for themselves, securing everything, foreknowing the harm ⟨they would do⟩ to the youths.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Song also covers Cherubim and Seraphim.
- The editor deletes καί before τοὺς παῖδας.
Notes on the original text
- Digital text corrected (OCR): Σεραπίων → Σεραφίμ.
Cite (SBL): Epiphanius, Anc. 25.4 (Holl GCS 25:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
25.5Holl GCS 25:34
τρισσῶς γὰρ τὸν ὕμνον ἐδιπλασίασαν οἱ ἅγιοι παῖδες οἱ αὐτοὶ τὰ κτιστὰ καὶ ποιητά εἰς ὕμνον θεοῦ προβαλλόμενοι καὶ πρῶτον φή- σαντες »εὐλογητὸς εἶ, κύριε ὁ θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας‘, εἶτα μεθʼ ἕτερα »εὐλογημένος εἶ ὁ καθήμενος ἐπὶ τῶν Χρουβίμ« καὶ πάλιν »εὐλογημένος εἶ ὁ καθήμενος ἐπὶ θρόνου δόξης τῆς βασιλείας σου« καί »εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ Χερουβίμ«·
trissōs gar ton hymnon ediplasiasan hoi hagioi paides hoi autoi ta ktista kai poiēta eis hymnon theou proballomenoi kai prōton phē- santes »eulogētos ei, kyrie ho theos tōn paterōn hēmōn, kai aineton kai dedoxasmenon to onoma sou eis tous aiōnas‘, eita methʼ hetera »eulogēmenos ei ho kathēmenos epi tōn Chroubim« kai palin »eulogēmenos ei ho kathēmenos epi thronou doxēs tēs basileias sou« kai »eulogēmenos ei ho blepōn abyssous, kathēmenos epi Cheroubim«;
For the holy youths, putting forward created and made things for the praise of God, redoubled the hymn threefold, saying first, “Blessed are you, O Lord, the God of our fathers, and praised and glorified is your name for ever,” then after other things, “Blessed are you who sit upon the Cherubim,” and again, “Blessed are you who sit on the throne of glory of your kingdom,” and “Blessed are you who look upon the deeps, sitting upon the Cherubim,”
Notes and citation
Summary: The youths' blessings mention the throne and the Cherubim.
- Prayer of Azariah 3 and Song of the Three Young Men 29–32 (Dan 3:26, 52–55 LXX), freely combined.
Extrabiblical texts: Pr Azar 3 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation); Pr Azar 31 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation); Pr Azar 32 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Prayer
Cite (SBL): Epiphanius, Anc. 25.5 (Holl GCS 25:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-25-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
25.6Holl GCS 25:34
ἵνα ἀπὸ τοῦ εἰπεῖν τὸν θρόνον νοήσῃς Σεραφὶμ καὶ χερουβίμ, καὶ ἀπὸ τοῦ ὀνόματος τῶν Χερουβὶμ καὶ ἀβύσσων καὶ θρόνου ἡγιασμένου καὶ λοιπῶν πάντων όνομάτων νοήσῃς ἀπὸ τοῦ ἀριθμοῦ πάντων τῶν ὠνομασμένων ὅτι ἐκ τῶν ἔργων εἰσὶ τοῖς ἄλλοις συν-αριθμούμενα. καλέσαντες γὰρ εἰς ὕμνον ταῦτα πάντα εὐθὺς ἐπιφέρουσι λέοντες »εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον‘, ἵνα Γαβριήλ καὶ Μιχαὴλ εὐλογήσῃ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα.
hina apo tou eipein ton thronon noēsę̄s Seraphim kai cheroubim, kai apo tou onomatos tōn Cheroubim kai abyssōn kai thronou hēgiasmenou kai loipōn pantōn onomatōn noēsę̄s apo tou arithmou pantōn tōn ōnomasmenōn hoti ek tōn ergōn eisi tois allois syn-arithmoumena. kalesantes gar eis hymnon tauta panta euthys epipherousi leontes »eulogeite panta ta erga kyriou ton kyrion‘, hina Gabriēl kai Michaēl eulogēsę̄ patera kai huion kai hagion pneuma.
so that from mention of the throne you may understand Seraphim and Cherubim, and from the name of the Cherubim and the deeps and the hallowed throne and all the other names you may understand, from the count of all that are named, that they are among the works, counted together with the others. For having called all these to the hymn, they at once add, “Bless the Lord, all you works of the Lord,” so that Gabriel and Michael may bless Father and Son and Holy Spirit.
Notes and citation
Summary: Even the highest angels are among the works that bless God.
Extrabiblical texts: Pr Azar 35 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 25.6 (Holl GCS 25:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-25-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 26
26.1Holl GCS 25:34
26. Σεμνοὶ δὲ ἄγγελοι ἐν οὐρανῷ τὸν ἐπινίκιον ὕμνον ᾄδουσι, σὺν Σεραφὶμ καὶ Χερουβὶμ Ι τὴν τριάδα ὁμοδόξως καὶ ὁμοστοίχως P31 καὶ ὁμοουσίως δοξάζοντες καὶ λέοντες τό »ἅγιος ἅγιος ἅγιος«, τρεῖς φωνὰς ἀποτελοῦντες, ἐν ἑνότητι δὲ λέοντες καὶ οὐ πολυωνύμως.
26. Semnoi de angeloi en ouranǭ ton epinikion hymnon ądousi, syn Seraphim kai Cheroubim I tēn triada homodoxōs kai homostoichōs P31 kai homoousiōs doxazontes kai leontes to »hagios hagios hagios«, treis phōnas apotelountes, en henotēti de leontes kai ou polyōnymōs.
And the august angels in heaven sing the hymn of victory, with Seraphim and Cherubim glorifying the Trinity with equal glory, equal rank, and one substance, and saying “Holy, holy, holy,” making three cries, but saying them in unity and not with many names.
Isa 6:3 (quotation, high confidence)
Notes and citation
Summary: The angels glorify the Trinity with the threefold Holy.
- A stray page marker (P31) in the digital text is ignored.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 26.1 (Holl GCS 25:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.2Holl GCS 25:34
οὐ γὰρ λέγουσιν ἅγιος τέταρτον, ἱνα μὴ προσθῶσι ⟩ τῇ τῆς τριάδος ὀνομασίᾳ· οὐ λέγουσι δὶς τὸ ἅγιος, ἵνακ μὴ ἐλλιπὴς εἴη ἡ δόξα τῆς τελειότητος, ἀλλὰ τρίς, ἵνα πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα ἐν τῇ αὐτῇ τιμῇ ἁγιάσωσι.
ou gar legousin hagios tetarton, hina mē prosthōsi ⟩ tę̄ tēs triados onomasią; ou legousi dis to hagios, hinak mē ellipēs eiē hē doxa tēs teleiotētos, alla tris, hina patera kai huion kai hagion pneuma en tę̄ autę̄ timę̄ hagiasōsi.
For they do not say “holy” a fourth time, so as not to add to the naming of the Trinity; they do not say “holy” twice, so that the glory of perfection may not be deficient; but three times, so that they may hallow Father and Son and Holy Spirit in the same honor.
Textual problem in this passage: see the notes.
Isa 6:3 (allusion, high confidence)
Notes and citation
Summary: Three, not two or four, “holies” honor the Trinity.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 26.2 (Holl GCS 25:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.3Holl GCS 25:34
καὶ οὐ λέγουσιν ἅγιος καὶ ἡμιάγιος, ἀλλ ἴσως λέγουσι τὸ ἅγιος, μιᾷ φωνῇ καὶ ἐνὶ λόγῳ καὶ μιᾷ τελειότητι τριὰδα δοξάζοντες ὁμοῦ ἐν ἑνότητι καὶ ἐνότητα ἐν τριάδι.
kai ou legousin hagios kai hēmiagios, all isōs legousi to hagios, mią phōnę̄ kai eni logǭ kai mią teleiotēti triada doxazontes homou en henotēti kai enotēta en triadi.
And they do not say “holy” and “half-holy,” but they say “holy” equally, glorifying with one voice, one word, one perfection, the Trinity together in unity and the unity in Trinity.
Notes and citation
Summary: The three are equally holy.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 26.3 (Holl GCS 25:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.4Holl GCS 25:34–35
ταύτην γὰρ τὴν γνῶσιν ἦλθεν ὁ μονογενὴς ⟨υἱὸς⟩ τοῦ θεοῦ ἡμᾶς ταύτην τὴν σύνεσιν ἡμῖν ἐκήρυξε τὸ ἄγιον πνεῦμα, ταύτην τὴν τελειότητα ἀπεκάλυψεν ἡμῖν ὁ ποτήρ· ἐν ἀληθείᾳ ταύτην τὴν ζωὴν ἐχαρίσατο ἡμῖν σαρκωθεὶς ὁ Λὀγος, ταύτην τὴν οἰκοδομὴν ᾠκοδόμησεν ἡμῖν τὸ ἅγιον πνεῦμα.
tautēn gar tēn gnōsin ēlthen ho monogenēs ⟨huios⟩ tou theou hēmas tautēn tēn synesin hēmin ekēryxe to agion pneuma, tautēn tēn teleiotēta apekalypsen hēmin ho potēr; en alētheią tautēn tēn zōēn echarisato hēmin sarkōtheis ho Logos, tautēn tēn oikodomēn ǭkodomēsen hēmin to hagion pneuma.
For this knowledge the only-begotten ⟨Son⟩ of God came ⟨to teach⟩ us; this understanding the Holy Spirit proclaimed to us; this perfection the Father revealed to us in truth; this life the Word, made flesh, graciously gave us; this building the Holy Spirit built for us.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Father, Son, and Spirit together gave this knowledge of God.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 26.4 (Holl GCS 25:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.5Holl GCS 25:35
»εἴ τις γὰρ ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον χρυσίον ἄργυρον λίθους τιμίους ξύλα χόρτον καλάμην‘ καὶ τὰ ⟩. οὐ γὰρ ἔστιν ἄλλος θεμέλιος· »θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν ἰησοῦς Χριστός‘, ὁ υἱὸς τοῦ θεοῦ, »οὗ ἐσμεν οἰκοδομή, καὶ οὗ ἔσμεν γεώργιον«, »οἰκοδομηθντες ἐπὶ τὸν θεμέλιον προφητῶν τε καὶ ἀποστόλων‘, τοῦ εἰδέναι τὴν ἡμῶν οἰκοδομὴν στερεὰν οὐσαν ἐν ἀληθείᾳ καὶ τὸν ἡμῶν θεμέλιον ἀεὶ ὄντα καὶ μὴ ἀρξάμενον τοῦ εἶναι.
»ei tis gar epoikodomei epi ton themelion touton chrysion argyron lithous timious xyla chorton kalamēn‘ kai ta ⟩. ou gar estin allos themelios; »themelion gar allon oudeis dynatai theinai para ton keimenon, hos estin iēsous Christos‘, ho huios tou theou, »hou esmen oikodomē, kai hou esmen geōrgion«, »oikodomēthntes epi ton themelion prophētōn te kai apostolōn‘, tou eidenai tēn hēmōn oikodomēn sterean ousan en alētheią kai ton hēmōn themelion aei onta kai mē arxamenon tou einai.
“For if anyone builds on this foundation gold, silver, precious stones, wood, hay, straw,” and so on. For there is no other foundation: “For no one can lay another foundation than the one laid, which is Jesus Christ,” the Son of God, “whose building we are, and whose field we are,” “built on the foundation of the prophets and apostles,” so that we may know that our building is firm in truth and that our foundation always is and did not begin to be.
Textual problem in this passage: see the notes.
1 Cor 3:12 (quotation, high confidence) · 1 Cor 3:11 (quotation, high confidence) · 1 Cor 3:9 (allusion, high confidence) · Eph 2:20 (quotation, high confidence)
Notes and citation
Summary: Christ is the eternal foundation of the church's building.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 26.5 (Holl GCS 25:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.6Holl GCS 25:35
ἀλλʼ »οὐκ ἐν πᾶσιν ἡ γνῶσις‘ κατὰ τὸν ἀποστολικὸν λόγον, άλλʼ ἐν τοῖς καταξιωθεῖσι πνεύματι ἁγίῳ τὰ τῆς ἀληθείας εἰδέναι μυστήρια.
allʼ »ouk en pasin hē gnōsis‘ kata ton apostolikon logon, allʼ en tois kataxiōtheisi pneumati hagiǭ ta tēs alētheias eidenai mystēria.
But “knowledge is not in all,” according to the apostolic word, but in those counted worthy by the Holy Spirit to know the mysteries of the truth.
1 Cor 8:7 (quotation, high confidence)
Notes and citation
Summary: Not all have knowledge, only those taught by the Spirit.
Cite (SBL): Epiphanius, Anc. 26.6 (Holl GCS 25:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.7Holl GCS 25:35
αὐτὸς γὰρ ὁ ἀποκαλύψας ἑαυτὸν καὶ τὸν ἑαυτοῦ πατέρα καὶ τὸ ἅγιον πνεῦμα ἐπιμεμφόμενός τινας τῶν ἐν ἀγνωσίᾳ ἔλεγέν οὐκ οἴδατε τὰς γραφὰς οὐδὲ τὴν δύναμιν αὐτῶν« καὶ πάλιν ἀλλαχόθι »ὁ ἔχων ὠτα ἀκούειν ἀκουέτω« καὶ πάλιν »εἰ ᾔδεις τίς ἐστιν ὁ ζητῶν παρὰ σοῦ πιεῖν, σὺ ἂν ᾔτησας‘ τῇ Σαμαρείτιδι ἔλεγε, καὶ πάλιν »οὐκ οἴδατε οἵου πνεύματός ἐστε«.
autos gar ho apokalypsas heauton kai ton heautou patera kai to hagion pneuma epimemphomenos tinas tōn en agnōsią elegen ouk oidate tas graphas oude tēn dynamin autōn« kai palin allachothi »ho echōn ōta akouein akouetō« kai palin »ei ę̄deis tis estin ho zētōn para sou piein, sy an ę̄tēsas‘ tę̄ Samareitidi elege, kai palin »ouk oidate hoiou pneumatos este«.
For he himself, who revealed himself and his Father and the Holy Spirit, rebuking some who were in ignorance, said, “You know neither the Scriptures nor their power,” and again elsewhere, “He who has ears to hear, let him hear,” and again, “If you knew who it is who asks you for a drink, you would have asked,” he said to the Samaritan woman, and again, “You do not know of what spirit you are.”
Matt 22:29 (quotation, high confidence) · Matt 11:15 (quotation, high confidence) · John 4:10 (quotation, high confidence) · Luke 9:55 (quotation, high confidence)
Notes and citation
Summary: Christ rebuked ignorance in several sayings.
Notes on the original text
- Digital text corrected (OCR: π for ο): »πὐκ οἴδατε → »οὐκ οἴδατε.
Cite (SBL): Epiphanius, Anc. 26.7 (Holl GCS 25:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
26.8Holl GCS 25:35
ἄρα οὖν ἡ γνῶσις οὐκ ἐν πᾶσι«· »χαρίσματα γὰρ ἔχει ἐ̔καστος ἐκ θεοῦ διάφορα( καί φησιν ὁ ἅγιος λόγος »ᾧ δίδοται περισσότερον, περισσότερον ἀπαιτήσουσιν αὐτόν«, ὡς τινῶν μὲν λαμβανόντων βραχύ, τινῶν δὲ οὐδʼ ὅλως, ἄλλων δὲ περισσοτέρως εἰληφότων.
ara oun hē gnōsis ouk en pasi«; »charismata gar echei hekastos ek theou diaphora( kai phēsin ho hagios logos »hǭ didotai perissoteron, perissoteron apaitēsousin auton«, hōs tinōn men lambanontōn brachy, tinōn de oudʼ holōs, allōn de perissoterōs eilēphotōn.
So “knowledge is not in all”; “for each has different gifts from God,” and the holy Word says, “From him to whom more is given, more will be demanded,” as though some receive little, some none at all, and others have received more abundantly.
1 Cor 8:7 (quotation, high confidence) · 1 Cor 7:7 (allusion, medium confidence) · Luke 12:48 (quotation, high confidence)
Notes and citation
Summary: Gifts of knowledge differ among people.
Cite (SBL): Epiphanius, Anc. 26.8 (Holl GCS 25:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-26-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 27
27.1Holl GCS 25:35
27. Καὶ ὅτι μὲν ταῦτα οὕτως ἔχει ἐξ αὐτῶν τῶν ἐν ταῖς θείαις γραφαῖς εἰρημένων ἔστιν εὑρεῖν. τῆς γὰρ θείας γραφῆς πνευμα- τικῶς ⟨δια⟩λεγομένης τὰ πλεῖστα, μάλιστα περὶ τῆς ἡμετέρας ζωῆς, γνώσεως δὲ φημι τοῦ κυρίου, ὅσα γὰρ] ἐστὶ βαθύτερα καὶ περισ- σοτέρως τὴν ἡμετέραν ψυχὴν ἀπασφαλιζόμενα ῥήματα, ταῦτα εἰς πρόσκομμα τοῖς τὴν γνῶσιν θεοῦ μὴ κατειληφόσι συμβέβηκεν,
27. Kai hoti men tauta houtōs echei ex autōn tōn en tais theiais graphais eirēmenōn estin heurein. tēs gar theias graphēs pneuma- tikōs ⟨dia⟩legomenēs ta pleista, malista peri tēs hēmeteras zōēs, gnōseōs de phēmi tou kyriou, hosa gar] esti bathytera kai peris- soterōs tēn hēmeteran psychēn apasphalizomena rhēmata, tauta eis proskomma tois tēn gnōsin theou mē kateilēphosi symbebēken,
And that these things are so can be found from what is said in the divine Scriptures themselves. For since the divine Scripture speaks spiritually for the most part, especially about our life, I mean the knowledge of the Lord, the words that are deeper and secure our soul more abundantly have become a stumbling block to those who have not grasped the knowledge of God,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Scripture's deeper words become stumbling blocks to those without knowledge.
- The editor deletes γάρ.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 27.1 (Holl GCS 25:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
27.2Holl GCS 25:35–36
ὥς φησιν Ὠσηὲ ὁ προφήτης »τἰς συνετὸς καὶ συνήσει ταῦτα « καί »ᾧ λόγος γνώσεως κυρίου δίδοται, καὶ γνώσεται αὐτά. ὅτι εὐθεῖα αἱ ὁδοὶ κυρίου, ἀσεβεῖς δὲ προσκόψουσιν ἐν αὐταῖς.«.
hōs phēsin Ōsēe ho prophētēs »tis synetos kai synēsei tauta « kai »hǭ logos gnōseōs kyriou didotai, kai gnōsetai auta. hoti eutheia hai hodoi kyriou, asebeis de proskopsousin en autais.«.
as Hosea the prophet says, “Who is wise, and will understand these things?” and “To whom a word of the knowledge of the Lord is given, he will also know them; for the ways of the Lord are straight, but the ungodly will stumble in them.”
Hos 14:9 (14:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Hosea: the Lord's ways are straight, but the ungodly stumble.
- The middle clause is not in Hosea; the verse is freely cited.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 27.2 (Holl GCS 25:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
27.3Holl GCS 25:36
εὐθεῖαι μὲν γάρ εἰσιν, ἀλλʼ οἱ ἀσεβεῖς προσκόπτουσι ⟨ἐν⟩ ταῖς ὁδοῖς κυρίου, τούτων οὑσῶν ἀνθρώποις προσκόμματος. οἱ γοῦν προσκόπτοντες τῷ λίθῳ τοῦ προσκόμματος ἀδιαφόρως προσκόπτουσι· »προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος καὶ ἐσκανδαλίσθησαν.
eutheiai men gar eisin, allʼ hoi asebeis proskoptousi ⟨en⟩ tais hodois kyriou, toutōn housōn anthrōpois proskommatos. hoi goun proskoptontes tǭ lithǭ tou proskommatos adiaphorōs proskoptousi; »prosekopsan gar tǭ lithǭ tou proskommatos kai eskandalisthēsan.
For they are straight, but the ungodly stumble ⟨in⟩ the ways of the Lord, which become a stumbling block for people. At any rate those who stumble against the stone of stumbling stumble indiscriminately; “for they stumbled against the stone of stumbling and were offended.”
Textual problem in this passage: see the notes.
Rom 9:32 (quotation, high confidence) · 1 Pet 2:8 (allusion, medium confidence)
Notes and citation
Summary: Some stumble over the stone of stumbling.
Cite (SBL): Epiphanius, Anc. 27.3 (Holl GCS 25:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
27.4Holl GCS 25:36
εὐθὺς μὲν γὰρ οἱ Ἰουδαῖοι ὁρῶντες τὸν μονογενῆ υἱὸν τοῦ θεοῦ ἐν σαρκὶ ἐληλυ- θότα θεοσημείας ἐργαζομενον καὶ μὴ κατηξιωμένοι τῆς γνώσεως τῆς ἐπουρανίου ἔλεγον »τίς ἐστιν ὁ ἄνθρωπος οὑτος. ὃς λαλεῖ βλασφημίας;« καὶ ἄλλοτε »εἰ ἠν ὁ ἄνθρωπος οὗτος ἐκ θεοῦ, οὐκ ἂν ἔλυε τὸ σάββατον‘. ἄρα οὐν τὴν θεότητα ἠγνόουν, ἄνθρωπον δὲ ψιλὸν μόνον αὐτὸν ἐνόμιζον.
euthys men gar hoi Ioudaioi horōntes ton monogenē huion tou theou en sarki elēly- thota theosēmeias ergazomenon kai mē katēxiōmenoi tēs gnōseōs tēs epouraniou elegon »tis estin ho anthrōpos houtos. hos lalei blasphēmias?« kai allote »ei ēn ho anthrōpos houtos ek theou, ouk an elye to sabbaton‘. ara oun tēn theotēta ēgnooun, anthrōpon de psilon monon auton enomizon.
For at once the Jews, seeing the only-begotten Son of God come in the flesh and working divine signs, and not having been counted worthy of the heavenly knowledge, said, “Who is this man who speaks blasphemies?” and at another time, “If this man were from God, he would not break the sabbath.” So they did not know his Godhead, but thought him only a mere man.
Luke 5:21 (quotation, high confidence) · John 9:16 (quotation, high confidence)
Notes and citation
Summary: The Jews knew Christ only as a man.
- Epiphanius's statements about the Jews are translated as written.
Notes on the original text
- Digital text corrected (OCR: transposed letters): βαλσφημίας → βλασφημίας.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 27.4 (Holl GCS 25:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
27.5Holl GCS 25:36
οἱ δὲ καὶ θεὸν αὐτὸν ἐγνωκότες, ἀγνοήσαντες ⟨δὲ⟩ τὴν τελείαν αὐτοῦ δόξαν, ἀκούσαντες τὰ ἐν βάθει περὶ αὐτοῦ εἰρημένα ῥήματα καὶ κατὰ τὴν εἰς ἡμῶν πραγματευθεῖσαν σωτηρίαν ⟨σαρκὸς⟩ οἰκονομίαν, σφαλλόμενοι εἰς τὴν αὐτοῦ θεότητα ἔσφαλλε γὰρ αὐτοὺς ἡ διάνοια.
hoi de kai theon auton egnōkotes, agnoēsantes ⟨de⟩ tēn teleian autou doxan, akousantes ta en bathei peri autou eirēmena rhēmata kai kata tēn eis hēmōn pragmateutheisan sōtērian ⟨sarkos⟩ oikonomian, sphallomenoi eis tēn autou theotēta esphalle gar autous hē dianoia.
Others, knowing him also as God, ⟨but⟩ not knowing his perfect glory, having heard the words spoken in depth about him and about the dispensation ⟨of the flesh⟩ carried out for our salvation, stumble concerning his Godhead; for their understanding tripped them up.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Others stumble over his Godhead because of the incarnation.
Notes on the original text
- Digital text corrected (repeated syllables): ἀγνοήσαντες σαντες → ἀγνοήσαντες.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 27.5 (Holl GCS 25:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
27.6Holl GCS 25:36
ὡς γὰρ οἱ Ἰουδαῖοι ἐσφάλησαν ἀκονήσαντες, οὕτω καὶ αὐτοὶ ἀκούοντες ἐφάλλοντο. ἐκεῖνοι γὰρ ἑώρων τὰ ἐν προφήταις προειρημένα, εἰς δὲ τὴν ἔνσαρκον Χριστοῦ παρουσίαν πληρωθέντα ἀγνοοῦντες ἐταράχθησαν.
hōs gar hoi Ioudaioi esphalēsan akonēsantes, houtō kai autoi akouontes ephallonto. ekeinoi gar heōrōn ta en prophētais proeirēmena, eis de tēn ensarkon Christou parousian plērōthenta agnoountes etarachthēsan.
For as the Jews tripped when they heard, so these too trip when they hear. For those saw what had been foretold in the prophets, but, not knowing that it was fulfilled in the incarnate coming of Christ, they were troubled.
Notes and citation
Summary: Like the Jews, these misunderstand what was fulfilled in Christ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 27.6 (Holl GCS 25:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
27.7Holl GCS 25:36
καὶ οὗτοι πáλιν διὰ τὴν αὐτοῦ οἰκονομίαν τὰ προειρημένα ἀκούοντες, φιλῶς δὲ αὐτὰ νοοῦντες ταράσσονται καὶ προβάλλονται εἰς τὴν ἑαυτῶν καταστροφὴν τὰ εἰς τὴν ἡμῶν οἰκοδομὴν ⟨εἰρημένα⟩ καὶ φασίν· εἶπεν »ἐγὼ ἀπέρχομαι πρὸς τὸν θεόν μου καὶ θεὸν ὑμῶν καὶ πατέρα μου καὶ ὑμῶν«· ὑμῶν‘· ὁρᾷς ὅτι καὶ αὐτὸς ἴν ἐστι τῶν κτισμάτων, βλασφημοῦντες τολμῶσι λέγειν.
kai houtoi palin dia tēn autou oikonomian ta proeirēmena akouontes, philōs de auta noountes tarassontai kai proballontai eis tēn heautōn katastrophēn ta eis tēn hēmōn oikodomēn ⟨eirēmena⟩ kai phasin; eipen »egō aperchomai pros ton theon mou kai theon hymōn kai patera mou kai hymōn«; hymōn‘; horąs hoti kai autos in esti tōn ktismatōn, blasphēmountes tolmōsi legein.
And these again, hearing what was said beforehand about his dispensation, but understanding it in a merely human way, are troubled and put forward to their own ruin what was ⟨said⟩ for our upbuilding, and they say: “He said, ‘I am going to my God and your God, and to my Father and your Father.’ You see that he too is one of the creatures,” they dare to say, blaspheming.
Textual problem in this passage: see the notes.
John 20:17 (quotation, high confidence)
Notes and citation
Summary: Arians cite “my God and your God” to make the Son a creature.
- φιλῶς is probably ψιλῶς, “merely.”
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 27.7 (Holl GCS 25:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-27-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 28
28.1Holl GCS 25:36
28. Βλέπεις τοίνυν ὅτι σφάλλει αὐτοὺς ἡ τῆς ἐνσάρκου παρουσίας οἰκονομία. ἀναλάβωσι γὰρ ἐξ ὑπαρχῆς καὶ ἐρωτήσωσι χρόνους ἢ καιρούς· αἱ γὰρ διέξοδοι αὐτοῦ‘ φησίν »ἀφʼ ἡμερῶν αἰῶνος«. ἴδωμεν τοίνυν τὰ πρὸ τούτων. φησὶν ὁ πατήρ »ποιήσωμεν ἄνθρωπον κατ εἰκόνα ἡμετέραν καὶ καθʼ ὀμοίωσιν«, καὶ οὐκ εἶπε, ποιήσω ἄνθρωπον κατʼ εἰκόνα ἐμήν.
28. Blepeis toinyn hoti sphallei autous hē tēs ensarkou parousias oikonomia. analabōsi gar ex hyparchēs kai erōtēsōsi chronous ē kairous; hai gar diexodoi autou‘ phēsin »aphʼ hēmerōn aiōnos«. idōmen toinyn ta pro toutōn. phēsin ho patēr »poiēsōmen anthrōpon kat eikona hēmeteran kai kathʼ omoiōsin«, kai ouk eipe, poiēsō anthrōpon katʼ eikona emēn.
You see, then, that the dispensation of the incarnate coming trips them up. Let them start from the beginning and ask about times or seasons; for “his goings forth,” it says, “are from the days of eternity.” Let us see, then, what came before these things. The Father says, “Let us make man according to our image and likeness,” and he did not say, “I will make man according to my image.”
Mic 5:2 (5:1 LXX) (quotation, high confidence) · Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Before the incarnation the Father said “Let us make man.”
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 28.1 (Holl GCS 25:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
28.2Holl GCS 25:36–37
ἐλέγχθητι ὁ ἔχων πεπωρωμένην τὴν καρδίαν κατὰ τὸ γεγραμμένον »ἀλλʼ ἐπωρώθη ἡ καρδία αὐτῶν‘ καὶ μάθε τὸν υἱὸν ὄντα ἀεὶ πρὸς τὸν πατέρα· τὸ τὰρ djielv ποιήσωμεν οὐχ ἑνός ἐστι σημαντικόν, ἀλλὰ πατρὸς λέγοντος πρὸς τὸν υἱόν.
elenchthēti ho echōn pepōrōmenēn tēn kardian kata to gegrammenon »allʼ epōrōthē hē kardia autōn‘ kai mathe ton huion onta aei pros ton patera; to tar djielv poiēsōmen ouch henos esti sēmantikon, alla patros legontos pros ton huion.
Be refuted, you whose heart is hardened, as it is written, “But their heart was hardened,” and learn that the Son is always with the Father. For saying “Let us make” does not signify one, but the Father speaking to the Son.
Mark 6:52 (quotation, medium confidence)
Notes and citation
Summary: “Let us make” shows the Son was with the Father.
Notes on the original text
- Digital text corrected (OCR: λ for κ): ἡ λαρδία → ἡ καρδία.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 28.2 (Holl GCS 25:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-28-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
28.3Holl GCS 25:37
ἐλέγχθητι καὶ ὁ λέγων τὸν υἱὸν ἀνόμοιον τῷ πατρί· ἐν τῷ τὰρ εἰπεῖν αὐτὸν κατʼ εἰκόνα ἡμετέραν οὐ διέκρινεν ὁμοίωσιν υἱοῦ ἀπὸ πατρὸς οὐδὲ διεῖλέ τι τῆς ταυτότητος τοῦ πατρὸς πρὸς τὸν υἱόν. οὐ γὰρ εἶπε κατʼ εἰκόνα ἐμὴν ἢ κατʼ εἰκόνα σήν, άλλὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ πνεύματος πνεύματος μίαν οὐσίαν ἐδήλωσε καὶ θεότητα. φησὶ γάρ »κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν‘, ὡς εἶναι μὲν μίαν τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος τὴν θεότητα, ἄνθρωπον δὲ γεγονέναι κατʼ εἰκόνα τῆς μιᾶς θεότητος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.
elenchthēti kai ho legōn ton huion anomoion tǭ patri; en tǭ tar eipein auton katʼ eikona hēmeteran ou diekrinen homoiōsin huiou apo patros oude dieile ti tēs tautotētos tou patros pros ton huion. ou gar eipe katʼ eikona emēn ē katʼ eikona sēn, alla tou patros kai tou huiou kai tou pneumatos pneumatos mian ousian edēlōse kai theotēta. phēsi gar »katʼ eikona hēmeteran kai kathʼ homoiōsin‘, hōs einai men mian tou patros kai tou huiou kai tou hagiou pneumatos tēn theotēta, anthrōpon de gegonenai katʼ eikona tēs mias theotētos patros kai huiou kai hagiou pneumatos.
Be refuted also, you who say the Son is unlike the Father. For in saying “according to our image” he did not distinguish the likeness of the Son from the Father nor divide anything of the Father's sameness with the Son. For he did not say “according to my image” or “according to your image,” but he showed one substance and Godhead of the Father and the Son and the ⟨Holy⟩ Spirit. For he says, “according to our image and likeness,” so that the Godhead of Father, Son, and Holy Spirit is one, and man was made according to the image of the one Godhead of Father, Son, and Holy Spirit.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: “Our image” shows one Godhead, refuting the Anomoeans.
- Aimed at the Anomoeans, who called the Son “unlike” the Father.
Cite (SBL): Epiphanius, Anc. 28.3 (Holl GCS 25:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-28-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
28.4Holl GCS 25:37
ἐλέγχθητι καὶ σύ, Ἄρειε, καὶ ἄκουε τὸν πατέρα λέγοντα τῷ υἱῷ ποιήσωμεν‘ συνδημιουργὸν καλοῦντα τὸν υἱόν. πολλάκις γὰρ ἀκήκοά τινας λέγοντας, ὅτι ὁ υἱὸς ἐποίησεν οὐδέν, ἀλλὰ »διʼ αὐτοῦ ἐγένετο« τὰ γενόμενα. εἰ διʼ αὐτοῦ δὲ γέγονε, καὶ αὐτὸς ἐποίησεν, ὡς σαφῶς ἀποδέδεικται.
elenchthēti kai sy, Areie, kai akoue ton patera legonta tǭ huiǭ poiēsōmen‘ syndēmiourgon kalounta ton huion. pollakis gar akēkoa tinas legontas, hoti ho huios epoiēsen ouden, alla »diʼ autou egeneto« ta genomena. ei diʼ autou de gegone, kai autos epoiēsen, hōs saphōs apodedeiktai.
Be refuted you too, Arius, and hear the Father saying to the Son, “Let us make,” calling the Son a fellow creator. For I have often heard some say that the Son made nothing, but the things made came into being “through him.” But if they came into being through him, he too made them, as has been clearly shown.
Gen 1:26 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: The Son is fellow creator, not a mere instrument.
Cite (SBL): Epiphanius, Anc. 28.4 (Holl GCS 25:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-28-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
28.5Holl GCS 25:37
ὁ γὰρ ἀρχιτέχνης Λόγος πάντων ἐστὶ ποιητὴς καὶ διʼ αὐτοῦ πατὴρ ἐργάζεται. ἀκουέτωσαν γὰρ αὐτοῦ σαφῶς λέγοντος »ὁ πατήρ μου ἐργάζεται ἕως ἄρτι, κἀγὼ ἐργάζομαι«· καὶ ⟩ ὡδε τὸν πατέρα ἑαυτοῦ συνδημιουργὸν καλεῖ ἐν τῷ λέγειν τοῦτο.
ho gar architechnēs Logos pantōn esti poiētēs kai diʼ autou patēr ergazetai. akouetōsan gar autou saphōs legontos »ho patēr mou ergazetai heōs arti, kagō ergazomai«; kai ⟩ hōde ton patera heautou syndēmiourgon kalei en tǭ legein touto.
For the Word, the master craftsman, is maker of all, and through him the Father works. Let them hear him saying clearly, “My Father is working until now, and I am working”; and ⟨so⟩ here he calls his Father fellow creator in saying this.
Textual problem in this passage: see the notes.
John 5:17 (quotation, high confidence)
Notes and citation
Summary: Father and Son work together.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 28.5 (Holl GCS 25:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-28-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
28.6Holl GCS 25:37
ἀλλὰ πάλιν μή σε ἀπατάτω ἡ διάνοια καὶ προσέλθῃς τῷ υἱῷ ὡς δούλῳ καὶ μὴ ὡς ἀληθινῷ δεσπότῃ. εἰ γὰρ δοῦλος ἦν καὶ οὐκ ἀληθινὸς δεσπότης, πῶς μορφὴν δούλου ἀνέλαβεν ἐλθὼν ὁ ἐν μορφῇ θεοῦ ὑπάρχων· πῶς δὲ ἐκένου ἑαυτόν, εἰ μὴ εἶχε τὸ τέλειον; ὡς θεῷ οὐν τελείῳ πρόσελθε τῷ υἱῶ καὶ ⟨ὡς⟩ υἱῷ ὄντι παρὰ πατρός.
alla palin mē se apatatō hē dianoia kai proselthę̄s tǭ huiǭ hōs doulǭ kai mē hōs alēthinǭ despotę̄. ei gar doulos ēn kai ouk alēthinos despotēs, pōs morphēn doulou anelaben elthōn ho en morphę̄ theou hyparchōn; pōs de ekenou heauton, ei mē eiche to teleion? hōs theǭ oun teleiǭ proselthe tǭ huiō kai ⟨hōs⟩ huiǭ onti para patros.
But again, do not let your mind deceive you so that you approach the Son as a servant and not as the true Master. For if he were a servant and not the true Master, how did he who was in the form of God take the form of a servant when he came? And how did he empty himself, if he did not have the fullness? So approach the Son as perfect God, and ⟨as⟩ being Son from the Father.
Textual problem in this passage: see the notes.
Phil 2:6 (allusion, high confidence) · Phil 2:7 (allusion, high confidence)
Notes and citation
Summary: The Son took the form of a servant because he was God.
Notes on the original text
- Digital text corrected (OCR: extra letter): δεσπόντης → δεσπότης.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 28.6 (Holl GCS 25:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-28-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 29
29.1Holl GCS 25:37
29. Καὶ μὴ διὰ κακόνοιαν εἴπῆς· ἀλλὰ ὁ πατὴρ εἶπε τῷ υἱῷ ποιήσωμεν‘, ὸ δὲ υἱὸς οὐκ εἶπε τῷ πατρί »ποιήσωμεν« καὶ ὸ υἱὸς οὐ λέγει ὅτι ἐγὼ ἐργάζομαι καὶ ὁ πατήρ μου ἐργάζεται, ἀλλὰ τὸν πατέρα τάττει πρῶτον λέγοντα καὶ ἐργαζόμενον.
29. Kai mē dia kakonoian eipēs; alla ho patēr eipe tǭ huiǭ poiēsōmen‘, o de huios ouk eipe tǭ patri »poiēsōmen« kai o huios ou legei hoti egō ergazomai kai ho patēr mou ergazetai, alla ton patera tattei prōton legonta kai ergazomenon.
And do not say out of ill will, “But the Father said to the Son, ‘Let us make,’ and the Son did not say to the Father, ‘Let us make’; and the Son does not say, ‘I work and my Father works,’ but ranks the Father first as speaking and working.”
Gen 1:26 (allusion, high confidence) · John 5:17 (allusion, high confidence)
Notes and citation
Summary: An objection: the Father always comes first.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 29.1 (Holl GCS 25:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.2Holl GCS 25:37–38
τοῦτο γὰρ ἠλιθίως λέγεις καὶ πολλὰς ἀρχὰς θέλεις νοεῖν τὸ θεῖον. μία δέ έστιν ἀρχὴ καὶ ἡ αὐτὴ μία θεότης, οὐδαμοῦ δὲ ἐνταῦθα ὁ υἱὸς λέγει »θεός μου«. οὐκ ἀρνούμενος δὲ τοῦ υἱοῦ τὴν πρὸς τὸν πατέρα τιμὴν λέγω, ἀλλὰ πῶςἴχει ἡ τῆς θεότητος ἀκολουθία.
touto gar ēlithiōs legeis kai pollas archas theleis noein to theion. mia de estin archē kai hē autē mia theotēs, oudamou de entautha ho huios legei »theos mou«. ouk arnoumenos de tou huiou tēn pros ton patera timēn legō, alla pōsichei hē tēs theotētos akolouthia.
For you say this foolishly and want to think of the divine as many principles. But there is one principle and the same one Godhead; and nowhere here does the Son say “my God.” I do not say this denying the honor the Son gives the Father, but ⟨to show⟩ how the order of the Godhead holds.
Notes and citation
Summary: The order of Father and Son does not mean many principles.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 29.2 (Holl GCS 25:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.3Holl GCS 25:38
καὶ πάλιν »ἤκουσεν Αδάμ« φησί » τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλιινόν«· καὶ οὐδαμοῦ φησιν ὁ υἱὸς θεόν μου καὶ θεὸν ὑμῶν, ἀλλὰ θεὸν αὐτοτελῆ ἐνταῦθα λέγει.
kai palin »ēkousen Adam« phēsi » tou theou peripatountos en tǭ paradeisǭ to deiliinon«; kai oudamou phēsin ho huios theon mou kai theon hymōn, alla theon autotelē entautha legei.
And again, “Adam heard,” it says, “⟨the voice⟩ of God walking in paradise in the evening”; and nowhere does the Son say “my God and your God,” but here it speaks of God complete in himself.
Gen 3:8 (quotation, high confidence)
Notes and citation
Summary: Before the incarnation Scripture never has the Son say “my God.”
Topics: Christology
Cite (SBL): Epiphanius, Anc. 29.3 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.4Holl GCS 25:38
καὶ πάλιν καὶ ἐλάλησεν ὁ θεὸς τῷ Νῶε« καὶ οὐδαμοῦ ἐμφέρεται ἡ τοιαύτη λέξις.
kai palin kai elalēsen ho theos tǭ Nōe« kai oudamou empheretai hē toiautē lexis.
And again, “And God spoke to Noah,” and nowhere does such an expression occur.
Gen 8:15 (quotation, high confidence)
Notes and citation
Summary: Likewise with Noah.
Cite (SBL): Epiphanius, Anc. 29.4 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.5Holl GCS 25:38
»καὶ ὤφθη« «φησίν ὁ θεὸς τῷ Ἀβραάμ, καθερομένου αὐτοῦ πρὸς τῇ δρυΐ τῇ Μαμβρή· καὶ ἰδοὺ τρεῖς ἄνρες, καὶ ἔδραμεν εἰς συνάντησιν καὶ προσεκύνησεν ἐπὶ τὴν γῆν καὶ εἶπεν· εἰ εὗρον χάριν ἐνώπιόν σου«, ἴνα τὸν ἕνα δείξῃ θεόν, τοὺς δὲ συνεπομένους αὐτῷ ἄλλοθς δύο ἀγγέλους αὐτοῦ.
»kai ōphthē« «phēsin ho theos tǭ Abraam, katheromenou autou pros tę̄ dryï tę̄ Mambrē; kai idou treis anres, kai edramen eis synantēsin kai prosekynēsen epi tēn gēn kai eipen; ei heuron charin enōpion sou«, ina ton hena deixę̄ theon, tous de synepomenous autǭ alloths dyo angelous autou.
“And God appeared,” it says, “to Abraham as he sat by the oak of Mamre; and behold, three men; and he ran to meet them and bowed to the ground and said, ‘If I have found favor before you,’” so as to show the one as God and the two others following him as his angels.
Gen 18:1 (quotation, high confidence) · Gen 18:2 (quotation, high confidence) · Gen 18:3 (quotation, high confidence)
Notes and citation
Summary: At Mamre one of the three was God, the others angels.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 29.5 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.6Holl GCS 25:38
περὶ γὰρ τούτου καί ⟨φησιν⟩ »ἀνέβη ὁ θεὸς ἀπὸ Ἀβραάμ«· αὐτὸς δὲ ὁ πρὸς αὐτὸν λέγει μὴ κρύψω τι ἀπὸ τοῦ παιδός μου Ἀβραάμ; κραυγή« φησί »Σοδόμων καὶ Γομόρρας πεπλήθυνται πρός με« καὶ τὰ ἑξῆς· καὶ οὐδαμοῦ ἐμφέρεται ἐν τοῖς χρόνοις τούτοις τὸ θεός μου καὶ θεὸς ὑμῶν.
peri gar toutou kai ⟨phēsin⟩ »anebē ho theos apo Abraam«; autos de ho pros auton legei mē krypsō ti apo tou paidos mou Abraam? kraugē« phēsi »Sodomōn kai Gomorras peplēthyntai pros me« kai ta hexēs; kai oudamou empheretai en tois chronois toutois to theos mou kai theos hymōn.
For about him ⟨it says⟩ also, “God went up from Abraham”; and he himself says to him, “Shall I hide anything from my servant Abraham?” “The outcry,” he says, “of Sodom and Gomorrah has multiplied toward me,” and so on; and nowhere in these times does “my God and your God” occur.
Textual problem in this passage: see the notes.
Gen 17:22 (quotation, medium confidence) · Gen 18:17 (quotation, high confidence) · Gen 18:20 (quotation, high confidence)
Notes and citation
Summary: God spoke to Abraham without “my God and your God.”
Notes on the original text
- Digital text corrected (OCR: ν for β): »ἀνένη ὁ θεὸς → »ἀνέβη ὁ θεὸς.
Cite (SBL): Epiphanius, Anc. 29.6 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.7Holl GCS 25:38
»καὶ εἰσῆλθον οἱ δύο ἄνδρες εἰς Σόδομα«, ὡς τοῦ ἀναβεβηκότος ὑπεράνω τοῦ Ἀβραὰμ ἀπολειφθέντος ἀπὸ τῶν δύο τῶν εἰσελθόντων εἰς Σόδομα ἐπὶ τῇ καταστροφῇ. περὶ δὲ τοῦ ἀναβεβηκότος φησὶν ἡ γραφή καὶ ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμρρα παρὰ κυρίου πῦρ καὶ θεῖον«· καὶ οὐκ ἠν τῆς λέξεως χρεία τοῦ εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν.
»kai eisēlthon hoi dyo andres eis Sodoma«, hōs tou anabebēkotos hyperanō tou Abraam apoleiphthentos apo tōn dyo tōn eiselthontōn eis Sodoma epi tę̄ katastrophę̄. peri de tou anabebēkotos phēsin hē graphē kai ebrexe kyrios epi Sodoma kai Gomrra para kyriou pyr kai theion«; kai ouk ēn tēs lexeōs chreia tou eipein theon mou kai theon hymōn.
“And the two men went into Sodom,” the one who had gone up above Abraham having separated from the two who went into Sodom for its overthrow. And of the one who had gone up Scripture says, “And the Lord rained on Sodom and Gomorrah fire and brimstone from the Lord”; and there was no need of the expression “my God and your God.”
Gen 19:1 (allusion, high confidence) · Gen 19:24 (quotation, high confidence)
Notes and citation
Summary: “The Lord rained … from the Lord” shows two persons.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 29.7 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
29.8Holl GCS 25:38
καὶ Μωυσῆς φησιν ἐν τῇ ᾠδῇ καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ«. ἐὰν δὲ εἴπῃ »ἄγγελοι θεοῦ« καὶ πῦρ παρὰ κυρίου« καὶ μὴ εἴπῃ ἄγγελοι μόνον, ἵνα δείξῃ τοῦ πατρὸς καὶ τοῦ υἱοῦ ἓν βασίλειον, τῶν ἀγγέλων μὴ μεριζομένων εἰς ἀρχάς, ἀλλὰ θεοῦ ὄντων, προσκυνούντων δὲ τῷ υἱῷ καὶ θεῷ· ἀγγελος γὰρ ἀγγέλῳ οὐ ποσκυνεῖ. καὶ οὐδαμοῦ ἐνταῦθα τὸ θεός μου καὶ θεὸς ὑμῶν.
kai Mōysēs phēsin en tę̄ ǭdę̄ kai proskynēsatōsan autǭ pantes angeloi theou«. ean de eipę̄ »angeloi theou« kai pyr para kyriou« kai mē eipę̄ angeloi monon, hina deixę̄ tou patros kai tou huiou hen basileion, tōn angelōn mē merizomenōn eis archas, alla theou ontōn, proskynountōn de tǭ huiǭ kai theǭ; angelos gar angelǭ ou poskynei. kai oudamou entautha to theos mou kai theos hymōn.
And Moses says in the song, “And let all the angels of God worship him.” And if it says “angels of God” and “fire from the Lord,” and does not say only “angels,” it is to show the one kingdom of the Father and the Son, the angels not being divided among principalities but being God's, and worshiping the Son and God; for an angel does not worship an angel. And nowhere here is “my God and your God.”
Deut 32:43 (quotation, high confidence) · Heb 1:6 (allusion, medium confidence)
Notes and citation
Summary: Angels worship the Son, showing one kingdom of Father and Son.
- Deut 32:43 LXX, also quoted in Heb 1:6.
Notes on the original text
- Digital text corrected (OCR: extra letter): θυεοῦ → θεοῦ.
Topics: Trinity, Christology
Cite (SBL): Epiphanius, Anc. 29.8 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-29-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 30
30.1Holl GCS 25:38
30. Δαυὶδ δέ φησιν »εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«. κύριος, φησί, τῷ κυρίω μου· ἡ γὰρ οἰκονομία τῆς σαρκὸς οὔπω ἠν, ἡς χάριν χρεία ἦν εἰπεῖν αὐτὸν θεόν μου καὶ θεὸν ὑμῶν.
30. Dauid de phēsin »eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou«. kyrios, phēsi, tǭ kyriō mou; hē gar oikonomia tēs sarkos oupō ēn, hēs charin chreia ēn eipein auton theon mou kai theon hymōn.
And David says, “The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet.” “The Lord,” he says, “to my Lord”; for the dispensation of the flesh did not yet exist, for the sake of which he needed to say “my God and your God.”
Ps 110:1 (109:1 LXX) (quotation, high confidence)
Notes and citation
Summary: David calls the Son Lord, before the incarnation.
Notes on the original text
- Digital text corrected (OCR: δ for κ): δάθου → κάθου.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 30.1 (Holl GCS 25:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
30.2Holl GCS 25:38–39
»ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν ἑρμηνευόμενον μεθʼ ἡμῶν ὁ θεός‘· καὶ οὔπω ⟨χρεία⟩ ἠν εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν.
»idou hē parthenos en gastri lēpsetai kai texetai huion kai kaleseis to onoma autou Emmanouēl, ho estin hermēneuomenon methʼ hēmōn ho theos‘; kai oupō ⟨chreia⟩ ēn eipein theon mou kai theon hymōn.
“Behold, the virgin shall conceive and bear a son, and you shall call his name Emmanuel, which means, God with us”; and there was not yet ⟨need⟩ to say “my God and your God.”
Textual problem in this passage: see the notes.
Isa 7:14 (quotation, high confidence) · Matt 1:23 (quotation, high confidence)
Notes and citation
Summary: Isaiah's Emmanuel prophecy did not yet require “my God.”
Topics: Christology
Cite (SBL): Epiphanius, Anc. 30.2 (Holl GCS 25:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
30.3Holl GCS 25:39
καί »σὺ Βηθλεέμ, οἶκος τοῦ Ἐφραθᾶ, οὐκ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα· ἐκ σοῦ γάρ μοι ἐξελεύσεται εἰς ἄρχοντα έν τῷ Ἰσραὴλ καὶ αἱ αὐτοῦ αὐτοῦ ἀπʼ ἀρχῆς ἀφʼ ἡμερῶν αἰώνων«, καὶ κατὰ ἄλλα ἀντίγραφα καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη ἐν τοῖς ἡγεμόσιν Ἰουδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος καὶ ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ«. καὶ ὁρᾷς ὅτι οὐδέπω χρεία ἠν εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν.
kai »sy Bēthleem, oikos tou Ephratha, ouk oligostos ei tou einai en chiliasin Iouda; ek sou gar moi exeleusetai eis archonta en tǭ Israēl kai hai autou autou apʼ archēs aphʼ hēmerōn aiōnōn«, kai kata alla antigrapha kai sy Bēthleem ouchi elachistē en tois hēgemosin Iouda; ek sou gar exeleusetai hēgoumenos kai poimanei ton laon mou ton Israēl«. kai horąs hoti oudepō chreia ēn eipein theon mou kai theon hymōn.
And “You, Bethlehem, house of Ephrathah, are not least to be among the thousands of Judah; for from you shall come forth for me one to be ruler in Israel, and his ⟨goings forth⟩ are from the beginning, from the days of eternity”; and according to other copies, “And you, Bethlehem, are by no means least among the rulers of Judah; for from you shall come forth a leader who will shepherd my people Israel.” And you see that there was not yet need to say “my God and your God.”
Mic 5:2 (5:1 LXX) (quotation, high confidence) · Matt 2:6 (quotation, high confidence)
Notes and citation
Summary: Micah's prophecy of the eternal ruler.
- The “other copies” are the form quoted in Matt 2:6.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἐξεεύσεται → ἐξελεύσεται.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 30.3 (Holl GCS 25:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
30.4Holl GCS 25:39
ὅτε δὲ ἡ προφητεία ἐπληροῦτο Ἰερεμίου καὶ Ἠσαΐου ὡσαύτως, τὸ ἐκ παρθένου γεννηθῆναι τὸν Λόγον καὶ σάρκα σχεῖν, καθάπερ Ἰερεμίας φησί »καὶ ἀνθρωπός ἐστι. καὶ τίς γνώσεται ἀυτόν;«, τότε μετασχὼν τῆς σαρκὸς καὶ εἰς ἑαυτὸν χωρὶς σπέρματος ἀνδρὸς ἀπὸ τῆς θεοτόκου Μαρίας ἀναπλάσας τὴν αὐτὴν ἁγίαν σάρκα κατὰ τὸ εἰρημένον »γενόμενος ἐκ γυναικός«) καὶ μετασχὼν τοῦ ἡμετέρου διὰ τὸ ἡμέτερον φησὶ θεόν μου«·
hote de hē prophēteia eplērouto Ieremiou kai Ēsaïou hōsautōs, to ek parthenou gennēthēnai ton Logon kai sarka schein, kathaper Ieremias phēsi »kai anthrōpos esti. kai tis gnōsetai auton?«, tote metaschōn tēs sarkos kai eis heauton chōris spermatos andros apo tēs theotokou Marias anaplasas tēn autēn hagian sarka kata to eirēmenon »genomenos ek gynaikos«) kai metaschōn tou hēmeterou dia to hēmeteron phēsi theon mou«;
But when the prophecy of Jeremiah and likewise of Isaiah was being fulfilled, that the Word should be born of a virgin and have flesh, as Jeremiah says, “And he is a man, and who will know him?”, then, having shared in flesh and having formed the same holy flesh for himself from Mary the God-bearer without the seed of a man (according to the saying, “born of a woman”), and having shared in what is ours, because of what is ours he says “my God”;
Jer 17:9 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · John 20:17 (allusion, high confidence)
Notes and citation
Summary: Only after the incarnation does the Son say “my God.”
- The Jeremiah quotation is Jer 17:9 LXX. θεοτόκος is rendered “God-bearer.”
Topics: Christology
Cite (SBL): Epiphanius, Anc. 30.4 (Holl GCS 25:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
30.5Holl GCS 25:39
διὰ δὲ τὸ ἀίδιον αὐτοῦ τῆς γηνσιότητος κατὰ φύσιν λέγει πατέρα μου« καὶ διὰ τὴν αὐτοῦ πρὸς τοὺς αὐτοῦ μαθητὰς χάριν »πατέρα ὑμῶν«, διὰ δὲ τὸ κατὰ φύσιν αὐτῶν τῶν μαθητῶν πρὸς τὴν αὐτοῦ θεότητα καὶ τοῦ ἀιδίου αὐτοῦ πατρός θεὸν ὑμῶν«.
dia de to aidion autou tēs gēnsiotētos kata physin legei patera mou« kai dia tēn autou pros tous autou mathētas charin »patera hymōn«, dia de to kata physin autōn tōn mathētōn pros tēn autou theotēta kai tou aidiou autou patros theon hymōn«.
and because of the eternity of his genuine sonship by nature he says “my Father,” and because of his grace toward his disciples, “your Father,” and because of the nature of the disciples themselves in relation to his Godhead and that of his eternal Father, “your God.”
John 20:17 (quotation, high confidence)
Notes and citation
Summary: Epiphanius explains each phrase of John 20:17.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 30.5 (Holl GCS 25:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
30.6Holl GCS 25:39
θεὸς γὰρ τῶν μαθητῶν, πατὴρ δὲ τοῦ κυρίου κατὰ φύσιν, τῶν δὲ μαθητῶν πατὴρ κατὰ χάριν· θεὸς δὲ τοῦ υἱοῦ ἐστιν ὁ πατὴρ διὰ τὴν σάρκα, πατὴρ δὲ διὰ τὸ ἀίδιον καὶ ἀκατάληπτον τῆς αὐτοῦ γεννήσεως καὶ γνησιότητος, ὅτι ἐν ἀληθείᾳ ἐστὶν αὐτοῦ πατήρ, γεννήσας αὐτὸν ἀχρόνως καὶ ἀνάρχως κατὰ τὴν θεότητα.
theos gar tōn mathētōn, patēr de tou kyriou kata physin, tōn de mathētōn patēr kata charin; theos de tou huiou estin ho patēr dia tēn sarka, patēr de dia to aidion kai akatalēpton tēs autou gennēseōs kai gnēsiotētos, hoti en alētheią estin autou patēr, gennēsas auton achronōs kai anarchōs kata tēn theotēta.
For he is God of the disciples, but Father of the Lord by nature, and Father of the disciples by grace; and the Father is God of the Son because of the flesh, but Father because of the eternal and incomprehensible character of his begetting and sonship, since he is truly his Father, having begotten him without time and without beginning according to the Godhead.
Notes and citation
Summary: The Father is God of the Son by the flesh, Father by nature.
Topics: Christology, Trinity
Cite (SBL): Epiphanius, Anc. 30.6 (Holl GCS 25:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
30.7Holl GCS 25:39
θεὸν δὲ ἐδέησεν εἰπεῖν αὐτοῦ διʼ ἣν διʼ ἡμᾶς ἐποίησεν οἰκονομίαν, ὢν ἀεὶ πρὸς τῷ πατρί, γεννηθεὶς ἀνάρχως Λόγος, ἐν σαρκὶ δὲ ἀπὸ Μαρίας ἐπʼ ἐσχάτου τῶν ἡμερῶν γεννηθεὶς κατὰ σάρκα, ἐκ Μαρίας δὲ τῆς αὐτῆς ἁγίας παρθένου διὰ πνεύματος ἀγίου.
theon de edeēsen eipein autou diʼ hēn diʼ hēmas epoiēsen oikonomian, ōn aei pros tǭ patri, gennētheis anarchōs Logos, en sarki de apo Marias epʼ eschatou tōn hēmerōn gennētheis kata sarka, ek Marias de tēs autēs hagias parthenou dia pneumatos agiou.
And he had to call him God because of the dispensation he carried out for us, being always with the Father, the Word begotten without beginning, but in the last days born in the flesh from Mary, born according to the flesh from the same holy virgin Mary through the Holy Spirit.
Notes and citation
Summary: He calls the Father God because of the incarnation.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 30.7 (Holl GCS 25:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-30-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 31
31.1Holl GCS 25:39
31. Νοείτωσαν τοίνυν τὰ βαθέα τῆς τοῦ θεοῦ πραγματείας καὶ μὴ τὴν χάριν εἰς ἀχαριστίαν τρέψωσιν, ἀδοξίαν λογιζόμενοι εἰς τὴν ἄφραστον καὶ ἀκατάληπτον τοῦ θεοῦ φύσιν τὴν εἰς ἡμᾶς σωτηρίαν.
31. Noeitōsan toinyn ta bathea tēs tou theou pragmateias kai mē tēn charin eis acharistian trepsōsin, adoxian logizomenoi eis tēn aphraston kai akatalēpton tou theou physin tēn eis hēmas sōtērian.
Let them then understand the depths of God's work and not turn grace into ingratitude, reckoning our salvation as dishonor to the inexpressible and incomprehensible nature of God.
Notes and citation
Summary: Our salvation is no dishonor to God.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 31.1 (Holl GCS 25:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.2Holl GCS 25:39–40
ἀλλά, φασί, περὶ τοῦ θεοῦ γέγραπται »οὐ πεινάσει οὐδὲ διψήσει οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ«, περὶ δὲ τοῦ υἱοῦ, ὅτι ἐπείνασεν ἐν τῇ ἐρήμῳ κατὰ τὸν πειρασμόν. καὶ φησιν ὁ θεὸς ἡμῶν οὐ κοπιάσει«, ὁ δὲ κύριος Ἰησοῦς ἐκοπίασεν ἐν τῇ ὁδοιπορίᾳ· καί οὐ νυστάξει οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ«, ὕπνωσε δέ, φησίν, ὁ κύριος ἐν τῇ
alla, phasi, peri tou theou gegraptai »ou peinasei oude dipsēsei oude estin exeuresis tēs phronēseōs autou«, peri de tou huiou, hoti epeinasen en tę̄ erēmǭ kata ton peirasmon. kai phēsin ho theos hēmōn ou kopiasei«, ho de kyrios Iēsous ekopiasen en tę̄ hodoiporią; kai ou nystaxei oude hypnōsei ho phylassōn ton Israēl«, hypnōse de, phēsin, ho kyrios en tę̄
“But,” they say, “it is written of God, ‘He will not hunger or thirst, and there is no searching out of his understanding,’ but of the Son, that he hungered in the wilderness at the temptation. And it says, ‘Our God will not grow weary,’ but the Lord Jesus grew weary on the journey; and ‘He who keeps Israel will not slumber or sleep,’ but the Lord,” they say, “slept in the
Isa 40:28 (quotation, medium confidence) · Matt 4:2 (allusion, high confidence) · John 4:6 (allusion, high confidence) · Ps 121:4 (120:4 LXX) (quotation, high confidence) · Mark 4:38 (allusion, high confidence)
Notes and citation
Summary: Opponents contrast God's impassibility with Christ's hunger, weariness, and sleep.
- The first quotation adapts Isa 40:28.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 31.2 (Holl GCS 25:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.3Holl GCS 25:40
νηΐ ὠ μάταιαι ὑπόνοιαι τῶν τὰ τοιαῦτα λογιζομένων. οὐ μόνον γὰρ τὰ ἡμῶν βάρη ἀνεδέξατο ὑπὲρ ἡμῶν ἐλθὼν ὁ ἅγιος Λόγος, ἀλλὰ καὶ ὑπὸ ἁφὴν ἐγένετο καὶ σάρκα ἔλαβε καὶ ἄνθρωπος εὑρέθη ὑπὸ τῶν γραμματέων συνελήξθη καὶ * ⟩ »τὸν νῶτον εἰς μάστι8γας ἔδωκα, καὶ τὸ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων‘.
nēï ō mataiai hyponoiai tōn ta toiauta logizomenōn. ou monon gar ta hēmōn barē anedexato hyper hēmōn elthōn ho hagios Logos, alla kai hypo haphēn egeneto kai sarka elabe kai anthrōpos heurethē hypo tōn grammateōn synelēxthē kai * ⟩ »ton nōton eis masti8gas edōka, kai to prosōpon mou ouk apestrepsa apo aischynēs emptysmatōn‘.
boat.” O vain notions of those who reason so! For the holy Word, coming for our sake, not only took up our burdens, but also came under touch, took flesh, was found a man, was seized by the scribes, and *: “I gave my back to the whips, and I did not turn my face from the shame of spitting.”
Textual problem in this passage: see the notes.
Isa 50:6 (quotation, high confidence)
Notes and citation
Summary: The Word truly bore human weakness and suffering.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 31.3 (Holl GCS 25:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.4Holl GCS 25:40
ἀλλὰ καὶ »ἔκλαυσε«, ⟨ὡς⟩ κεῖται ἐν τῷ κατὰ Λουκᾶν εὐγγελίῶ ἐν τοῖς ἀδιορθώτοις ἀντιγράφοις, — καὶ κέχρηται τῇ μαρτυρίᾳ ὁ ἅγιος Εἰρηναῖος ἐν τῷ κατὰ αἱρέσεων πρὸς τοὺς δοκήσει τὸν Χριστὸν πεφηνέναι λέγοντας, ὀρθόδοξοι δὲ ἀφείλαντο τὸ ῥητόν, φοβηθέντες καὶ μὴ νοήσαντες αὐτοῦ τὸ τέλος καὶ τὸ ἰσχυρότατον —
alla kai »eklause«, ⟨hōs⟩ keitai en tǭ kata Loukan eungeliō en tois adiorthōtois antigraphois, — kai kechrētai tę̄ martyrią ho hagios Eirēnaios en tǭ kata haireseōn pros tous dokēsei ton Christon pephēnenai legontas, orthodoxoi de apheilanto to rhēton, phobēthentes kai mē noēsantes autou to telos kai to ischyrotaton —
But also “he wept,” ⟨as⟩ it stands in the Gospel according to Luke in the uncorrected copies (and the holy Irenaeus uses the testimony in his Against Heresies against those who say Christ appeared only in appearance; but orthodox people removed the saying, being afraid, and not understanding its purpose and its great strength),
Textual problem in this passage: see the notes.
Luke 19:41 (allusion, low confidence)
Notes and citation
Summary: Luke's “he wept,” removed from some copies, was cited by Irenaeus.
- The passage is Luke 19:41 or, more probably given what follows, the text around Luke 22:43–44. Irenaeus's use is probably Haer. 3.22.2. Epiphanius's claim about the removal is his own report.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.22.2 (Irenaeus, Against Heresies; allusion)
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Anc. 31.4 (Holl GCS 25:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.5Holl GCS 25:40
καὶ »γενόμενος ἐν ἀγωνίᾳ ἵδρωσε, καὶ ἐγενετο ὁ ἱδρὼς αὐτοῦ ὡς θρόμβοι αἵματος, καὶ ὤφθη ἄΠελος ἐνισχύων αὐτόν«.
kai »genomenos en agōnią hidrōse, kai egeneto ho hidrōs autou hōs thromboi haimatos, kai ōphthē aPelos enischyōn auton«.
and “being in agony he sweated, and his sweat became like clots of blood, and an angel appeared strengthening him.”
Textual problem in this passage: see the notes.
Luke 22:44 (quotation, high confidence) · Luke 22:43 (quotation, high confidence)
Notes and citation
Summary: Christ's agony and sweat like blood.
- Luke 22:43–44, verses absent from some manuscripts.
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Anc. 31.5 (Holl GCS 25:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.6Holl GCS 25:40
οὐ μόηον δὲ τοῦτο, ἀλλὰ καὶ ὡς ἄνθρωπος ἐρωτᾶ »ποῦ τεθείκατε τὸν Λάζαρον· « καὶ περὶ τῆς αἱμορροούσης τίς μου ἥψατο;« καὶ περὶ τῶν ζητούντων αὐτόν τίνα ζητεῖτε;‘, ἀλλὰ καὶ τοὺς μαθητὰς ὡς ἄνθρωπος ἐρωτᾷ τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;‘, ἀλλὰ καί πόσους ἄρτους ἔχετε μεθʼ ἑαυτῶν;«
ou moēon de touto, alla kai hōs anthrōpos erōta »pou tetheikate ton Lazaron; « kai peri tēs haimorroousēs tis mou hēpsato?« kai peri tōn zētountōn auton tina zēteite?‘, alla kai tous mathētas hōs anthrōpos erōtą tina me legousin hoi anthrōpoi einai ton huion tou anthrōpou?‘, alla kai posous artous echete methʼ heautōn?«
Not only this, but also as a man he asks, “Where have you laid Lazarus?” and about the woman with the flow of blood, “Who touched me?” and about those seeking him, “Whom do you seek?”; and he also asks the disciples as a man, “Who do people say that I, the Son of Man, am?” and also, “How many loaves do you have with you?”
John 11:34 (quotation, high confidence) · Mark 5:30 (quotation, high confidence) · John 18:4 (quotation, high confidence) · Matt 16:13 (quotation, high confidence) · Mark 6:38 (quotation, high confidence)
Notes and citation
Summary: Christ asked questions as a man.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 31.6 (Holl GCS 25:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.7Holl GCS 25:40
ἔλεγε, καὶ κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκάθισε παρὰ τὸ φρέαρ ἐν τῇ Σαμαρείᾳ, ἀλλὰ καί τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο τῷ πνεύματι« καί »προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ ὁ Ἰησοῦς«, ἀλλὰ καί πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας«,
elege, kai kekopiakōs ek tēs hodoiporias ekathise para to phrear en tę̄ Samareią, alla kai to paidion ēuxane kai ekrataiouto tǭ pneumati« kai »proekopten hēlikią kai sophią ho Iēsous«, alla kai prin ē gnōnai to paidion kalein patera ē mētera, lēpsetai dynamin Damaskou kai ta skyla Samareias«,
he said; and being weary from the journey he sat by the well in Samaria; and also “the child grew and became strong in spirit,” and “Jesus advanced in stature and wisdom,” and also “before the child knows how to call father or mother, he will take the power of Damascus and the spoils of Samaria,”
John 4:6 (allusion, high confidence) · Luke 2:40 (quotation, high confidence) · Luke 2:52 (quotation, high confidence) · Isa 8:4 (quotation, high confidence)
Notes and citation
Summary: Christ grew weary and grew as a child.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 31.7 (Holl GCS 25:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
31.8Holl GCS 25:40–41
ὁ σοφία ὢν καἲ »διδάσκων ἀνθρώπους γνῶσιν καὶ φυτεύσας τὸ οὖς τῷ ἀνθρώπῳ‘ καὶ ἐναρθρώσας λαλιὰν τοῖς υἱοῖς τῶν ἀνθρώπων καὶ ποιήσας γλῶσσαν τρανὴν μογγιλάλων«. τὰ τοιαῦτα πάντα ὑπέμεινεν ὑπὲρ ἡμῶν, ἵνα τὴν πᾶσαν ἀκολουθίαν τῆς διʼ ἡμᾶς οἰκονομηθείσης ἐνανθρωπήσεως φυλάξας μὴ ἀφανίσῃ τὸν χαρακτῆρα τῆς ἀληθείας.
ho sophia ōn kai »didaskōn anthrōpous gnōsin kai phyteusas to ous tǭ anthrōpǭ‘ kai enarthrōsas lalian tois huiois tōn anthrōpōn kai poiēsas glōssan tranēn mongilalōn«. ta toiauta panta hypemeinen hyper hēmōn, hina tēn pasan akolouthian tēs diʼ hēmas oikonomētheisēs enanthrōpēseōs phylaxas mē aphanisę̄ ton charaktēra tēs alētheias.
he who is Wisdom, and “teaches people knowledge, and planted the ear for man,” and articulated speech for the sons of men, and “made clear the tongue of stammerers.” All such things he endured for us, so that, preserving the whole sequence of the incarnation carried out for our sake, he might not obliterate the imprint of the truth.
Ps 94:10 (93:10 LXX) (quotation, high confidence) · Ps 94:9 (93:9 LXX) (quotation, high confidence) · Isa 35:6 (allusion, medium confidence)
Notes and citation
Summary: The Wisdom of God endured all human conditions to make the incarnation real.
Extrabiblical texts: Wis 10:21 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: Christology
Cite (SBL): Epiphanius, Anc. 31.8 (Holl GCS 25:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-31-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 32
32.1Holl GCS 25:41
32. Ἀλλʼ ἵνα μὴ τὰς Μυρίας, ἂς παρηγάγομεν ὡς ἀπὸ προσώπου τῶν διʼ ἐναντίας πρὸς τὴν ἀλήθειαν ἀντιλεγομένας ἐκ θείων γραφῶν συνάξαντες, κακῶς δὲ ὑπʼ αὐτῶν νοουμένας, οὕτως ἐάσωμεν ἀνερμηνεύτους, ἑάστης λέξω τὴν θεωρίαν τῆς ἐν αὐτῇ δυνάμεως, διʼ ἣν αἰτίαν ὡς ἀνθρωποπαθῶς εἴρηται·
32. Allʼ hina mē tas Myrias, as parēgagomen hōs apo prosōpou tōn diʼ enantias pros tēn alētheian antilegomenas ek theiōn graphōn synaxantes, kakōs de hypʼ autōn nooumenas, houtōs easōmen anermēneutous, heastēs lexō tēn theōrian tēs en autę̄ dynameōs, diʼ hēn aitian hōs anthrōpopathōs eirētai;
But so that we may not leave unexplained the ⟨sayings⟩ which we brought forward as from the mouth of our opponents, gathered from the divine Scriptures against the truth but badly understood by them, I will state the meaning of the force in each, for what reason it was said in human terms.
Notes and citation
Summary: He will explain each saying the opponents misuse.
- Μυρίας is a digital slip; “sayings” is supplied by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.1 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.2Holl GCS 25:41
καὶ αὖθις πάλιν ἐροῦμεν, πολλὰ ⟨ἥδη⟩ εἰς τὸ θεός μου καὶ θεὸς ὑμῶν εἰρηκότες, ὡς ἔχει † τὸν νοῦν ἔχοντι γνῶναι ἀπʼ αὐτῆς τῆς ἀκολουθέας ἐυλόγως εἰρῆσθαι.
kai authis palin eroumen, polla ⟨hēdē⟩ eis to theos mou kai theos hymōn eirēkotes, hōs echei † ton noun echonti gnōnai apʼ autēs tēs akoloutheas eulogōs eirēsthai.
And we will speak again, having ⟨already⟩ said much on “my God and your God,” as it † is for one who has sense to know from the very sequence that it was said reasonably.
Textual problem in this passage: see the notes.
Notes and citation
Summary: “My God and your God” was said with reason.
- The dagger marks a corrupt word; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.2 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.3Holl GCS 25:41
»ἄνθρωπος γάρ ἐστι, καὶ τίς γνώσεται αὐτόν;‘ ἐν ταὐτῷ τὰ δύο ὑποφαίνει τὸ θεῖον γράμμα, ὁρατόν τε καὶ ἀόρατον, διὰ μὲν τὸ ὁρατὸν εὐλόπγως τὸ θεός μου εἰρῆσθαι, διὰ δὲ τὸ ἀόρατον ⟨τὸ⟩ μου λελέχθαι, μὴ ἀντιλεγομένης οὐθʼ ὁποτέρας ποιήσεως τῷ λόγῳ.
»anthrōpos gar esti, kai tis gnōsetai auton?‘ en tautǭ ta dyo hypophainei to theion gramma, horaton te kai aoraton, dia men to horaton eulopgōs to theos mou eirēsthai, dia de to aoraton ⟨to⟩ mou lelechthai, mē antilegomenēs outhʼ hopoteras poiēseōs tǭ logǭ.
“For he is a man, and who will know him?” In the same place the divine letter indicates both, visible and invisible: because of the visible, “my God” is said reasonably, and because of the invisible, “my ⟨Father⟩” is said, neither of the two expressions contradicting the reasoning.
Textual problem in this passage: see the notes.
Jer 17:9 (quotation, high confidence)
Notes and citation
Summary: Jeremiah's words show Christ's visible humanity and invisible Godhead.
- A word after τό is lost; “Father” is supplied by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.3 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.4Holl GCS 25:41
πῶς γάρ, εἰ ἦν ἄνθρωπος, οὐκ ἐγινώσκετο; εἰ δὲ οὐκ ἦν ἄνθρωπος, πῶς ἄνθρωπος ἐλέγετο;
pōs gar, ei ēn anthrōpos, ouk eginōsketo? ei de ouk ēn anthrōpos, pōs anthrōpos elegeto?
For how, if he was a man, was he not known? And if he was not a man, how was he called a man?
Notes and citation
Summary: Man, yet unknown.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.4 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.5Holl GCS 25:41
πάντως γὰρ πᾶς τις ὁ ἐξ ἀνθρώπων γενόμενος ὑπὸ ἀνθρώπων ἀπὸ τῆς γεννησάσης ἀπὸ τῶν συγγενῶν ἀπὸ τῶν οἰκείων ἀπὸ τῶν γειτόνων ἀπὸ τῶν συσκήνων ἢ συμπολιτῶν.
pantōs gar pas tis ho ex anthrōpōn genomenos hypo anthrōpōn apo tēs gennēsasēs apo tōn syngenōn apo tōn oikeiōn apo tōn geitonōn apo tōn syskēnōn ē sympolitōn.
For certainly everyone born of human beings is ⟨known⟩ by human beings: by the one who bore him, by relatives, by household members, by neighbors, by those who share his dwelling or his city.
Notes and citation
Summary: Every ordinary man is known by those around him.
Notes on the original text
- Digital text corrected (repeated word): ὑπὸ ὑπὸ ἀνθρώπων → ὑπὸ ἀνθρώπων.
Cite (SBL): Epiphanius, Anc. 32.5 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.6Holl GCS 25:41
καὶ ἀδύνατον τοῦτο πληροῦσθαι εἰς ἄνθρωπον ψιλόν· πληροῦται δὲ ἐν τῷ θεῷ Λόγῳ καὶ υἱῷ θεοῦ. ἐν τῷ εἰπεῖν »ἄνθρωπός ἐστιν‘, ⟩ ἐν ἀληθείᾳ ⟨καὶ τό⟩ δὲ γνώσεται αὐτόν;‘ « ὅτι θεός ἐστι· διότι συμμετέχει ἀνθρώπ0οις καὶ θεός ἐστιν ἄγνωστος ἀνθρώποις διὰ τὸ ἀκατάληπτον.
kai adynaton touto plērousthai eis anthrōpon psilon; plēroutai de en tǭ theǭ Logǭ kai huiǭ theou. en tǭ eipein »anthrōpos estin‘, ⟩ en alētheią ⟨kai to⟩ de gnōsetai auton?‘ « hoti theos esti; dioti symmetechei anthrōp0ois kai theos estin agnōstos anthrōpois dia to akatalēpton.
And this cannot be fulfilled in a mere man; but it is fulfilled in God the Word and Son of God. In saying “He is a man,” ⟨it shows he is man⟩ in truth, ⟨and⟩ “Who will know him?” shows that he is God; because he shares with human beings and is God unknown to human beings because of his incomprehensibility.
Textual problem in this passage: see the notes.
Jer 17:9 (quotation, high confidence)
Notes and citation
Summary: The prophecy fits only the Word, man yet unknowable God.
- The text is damaged; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.6 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.7Holl GCS 25:41
ἄνθρωπος δὲ ἀπὸ Μαρίας ἐν ἀληθείᾳ δίχα σπέρματος ἀνδρὸς γεγεννημένος· καὶ ἡ παρθένος, ⟨φησί⟩, τὸ γὰρ μέλλον πρὸ τοῦ χρόνου ἐκήρυττεν ὁ προφήτης) ἐν γαστρὶ ἕξει καὶ τὸ] τέξεται υἱόν«.
anthrōpos de apo Marias en alētheią dicha spermatos andros gegennēmenos; kai hē parthenos, ⟨phēsi⟩, to gar mellon pro tou chronou ekērytten ho prophētēs) en gastri hexei kai to] texetai huion«.
And he is man, truly born from Mary without the seed of a man; and “the virgin,” ⟨it says⟩ (for the prophet proclaimed the future before the time), “shall conceive and bear a son.”
Textual problem in this passage: see the notes.
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: He was truly born of the virgin Mary.
- The editor deletes τό before τέξεται.
Notes on the original text
- Digital text corrected (repeated word): σπέρματος σπέρματος → σπέρματος.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.7 (Holl GCS 25:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.8Holl GCS 25:41–42
εἰ τοίνυν παρθένος, οὐκ ἐξ ἀνδρῶν ἡ οἰκονομία τῆς κυήσεως διὰ τὸ πρὸ τούτου τοῦ χρόνου εἰρῆσθαι τῷ Ἄχαζ »αἴτησαι σεαυτῷ σημεῖον εἰς βάθος ἢ εἰς ὕψος‘· ὁ δὲ ταπεινοφρονῶν »οὐ μὴ αἰτήσω οὐδʼ οὐ μὴ πειράσω κύριον τὸν θεόν μου« φησί, παραιτησά- μενος τὸ αἰτήσασθαι σημεῖον.
ei toinyn parthenos, ouk ex andrōn hē oikonomia tēs kyēseōs dia to pro toutou tou chronou eirēsthai tǭ Achaz »aitēsai seautǭ sēmeion eis bathos ē eis hypsos‘; ho de tapeinophronōn »ou mē aitēsō oudʼ ou mē peirasō kyrion ton theon mou« phēsi, paraitēsa- menos to aitēsasthai sēmeion.
If then she is a virgin, the dispensation of the pregnancy is not from men, because before this it had been said to Ahaz, “Ask a sign for yourself, in the depth or in the height”; and he, in humility, says, “I will not ask, and I will not test the Lord my God,” declining to ask for a sign.
Isa 7:11 (quotation, high confidence) · Isa 7:12 (quotation, high confidence)
Notes and citation
Summary: Ahaz declined to ask a sign in the depth or height.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.8 (Holl GCS 25:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.9Holl GCS 25:42
εὐθὺς δὲ διὰ τὸ μὴ αἰτήσασθαι αὐτὸν σημεῖον δύο χαρίζεται ὁ τὰ μεγάλα δωρούμενος ἀνθρώποις θεὸς δῶρα, ἀπὸ ὕψους τὸν Λόγον ἰδίᾳ θελἡσει καὶ αὐτοῦ τοῦ Λόγου ἰδίᾳ θελήσει πέμψας, ἀπὸ βάθους δὲ τὴν σάρκα εὐδοκίᾳ ἰδίᾳ σὺν αὐτῶ̣ τῷ Λόγῳ οἰκονομήσας.
euthys de dia to mē aitēsasthai auton sēmeion dyo charizetai ho ta megala dōroumenos anthrōpois theos dōra, apo hypsous ton Logon idią thelēsei kai autou tou Logou idią thelēsei pempsas, apo bathous de tēn sarka eudokią idią syn autō tǭ Logǭ oikonomēsas.
And at once, because he did not ask a sign, God who gives great gifts to people bestows two gifts: from the height he sent the Word, by his own will and by the Word's own will, and from the depth he arranged the flesh by his own good pleasure together with the Word himself.
Isa 7:11 (allusion, high confidence)
Notes and citation
Summary: The sign came from the height (the Word) and the depth (the flesh).
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.9 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
32.10Holl GCS 25:42
φησὶ γὰρ ὕστερον καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ«. καὶ οὐκ εἶπε καλέσω, ἀλλὰ καλέσουσιν· ἀνθρώποις μὲν γὰρ ἀπεκαλύπτετο θεὸς ὁ ποτὲ παρʼ αὐτοῖς ἀγνοηθείς. λλ΄ ου΄ προσφάτως λαμβάνει τὸ ὄνομα· οὐ γὰρ εἶπε »καλέσω τὸ ὄνομα αὐτοῦ Ἐμμανουήλ«, ἀλλὰ καλέσουσι.
phēsi gar hysteron kai kalesousi to onoma autou Emmanouēl«. kai ouk eipe kalesō, alla kalesousin; anthrōpois men gar apekalypteto theos ho pote parʼ autois agnoētheis. ll΄ ou΄ prosphatōs lambanei to onoma; ou gar eipe »kalesō to onoma autou Emmanouēl«, alla kalesousi.
For afterward it says, “And they shall call his name Emmanuel.” And it did not say, “I will call,” but “they shall call”; for God, once unknown among them, was being revealed to people. But he does not take the name newly; for it did not say, “I will call his name Emmanuel,” but “they shall call.”
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: “They shall call” shows people recognizing God among them.
- A stray fragment (λλ΄ ου΄) in the digital text is read as ἀλλʼ οὐ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 32.10 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-32-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 33
33.1Holl GCS 25:42
33. Τὸ δὲ »γενόμενος ἐκ γυναικός«, καθάπερ ἄνω μοι προδεδήλωται, ἵνα ἐν τῷ ἀπὸ γυναικὸς τὸ γενόμενος ⟨σὰρξ⟩ ὁ δὲ Λόγος ἀίδιος πᾶσι σαφῶς ἀποφανθῇ. εἰ δὲ καὶ τὸ οὐ διψήσει« περὶ θεοῦ λόγος, περὶ δὲ υἱοῦ, ὅτι ἐπείνασε καὶ ἐδίψησεν, ἀναγκαῖον ἡμῖν τοῦτο ᾠκονόμηται.
33. To de »genomenos ek gynaikos«, kathaper anō moi prodedēlōtai, hina en tǭ apo gynaikos to genomenos ⟨sarx⟩ ho de Logos aidios pasi saphōs apophanthę̄. ei de kai to ou dipsēsei« peri theou logos, peri de huiou, hoti epeinase kai edipsēsen, anankaion hēmin touto ǭkonomētai.
And “born of a woman,” as I showed above, is so that in “from a woman” the ⟨flesh⟩ that came to be, but the eternal Word, may be clearly shown to all. And if “he will not thirst” is said of God, but of the Son that he hungered and thirsted, this was arranged as necessary for us.
Textual problem in this passage: see the notes.
Gal 4:4 (quotation, high confidence) · Isa 40:28 (allusion, medium confidence)
Notes and citation
Summary: “Born of a woman” refers to the flesh; hunger and thirst were necessary for us.
Notes on the original text
- Digital text corrected (OCR: Latin letters): περὶ δὲ vlov → περὶ δὲ υἱοῦ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 33.1 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
33.2Holl GCS 25:42
πῶς γὰρ εὑρίσκετο ἡ οἰκονομία ἐν ἀληθείᾳ οὐσα, εἰ μὴ εἶχε τὴν ενανθρωπήσεως χρειώδη συνήθειαν; ἐν τούτῳ ἀπέδειξεν ἡμῖν πάντων τῶν ζητημάτων τῶν αἱρετικῶν τὰς λύσεις.
pōs gar heurisketo hē oikonomia en alētheią ousa, ei mē eiche tēn enanthrōpēseōs chreiōdē synētheian? en toutǭ apedeixen hēmin pantōn tōn zētēmatōn tōn hairetikōn tas lyseis.
For how would the dispensation be found to be in truth, if it did not have the necessary habits of the incarnation? In this he showed us the answers to all the questions of the heretics.
Notes and citation
Summary: Christ's human needs prove the reality of the incarnation.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 33.2 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
33.3Holl GCS 25:42
εὐθὺς γὰρ ἔλυσεν ὑπόνοιαν Μανιχαίων· ἐν τῷ γὰρ εἰπεῖν ἐσθίειν καὶ πίνειν σάρκα ἀληθινὴν ὑποδείκνυσιν. ἔλυσε Λουκιανιστῶν τὸν τρόπον καὶ Ἀρείου τὴν δύναμιν·
euthys gar elysen hyponoian Manichaiōn; en tǭ gar eipein esthiein kai pinein sarka alēthinēn hypodeiknysin. elyse Loukianistōn ton tropon kai Areiou tēn dynamin;
For at once he undid the notion of the Manichaeans; for in saying that he ate and drank he shows true flesh. He undid the way of the Lucianists and the force of Arius.
Notes and citation
Summary: Eating and drinking refutes the Manichaeans; also the Lucianists and Arius.
Notes on the original text
- Digital text corrected (OCR: extra letter): ἀληθρινὴν → ἀληθινὴν.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 33.3 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
33.4Holl GCS 25:42
Λουκιανὸς γὰρ καὶ πάντες Λουκιανισταὶ ἀρνοῦνται τὸν υἱὸν τοῦ θεοῦ ψυχὴν εἰληφέναι, σάρκα δὲ μόνον φασὶν ἐσχηκέναι, ἵνα δῆθεν προσάψωσι τῷ θεῷ Λόγῳ ἀνθρώπινον πάθος, δίψαν καὶ πεῖναν καὶ κάματον καὶ κλαυθμὸν καὶ λύπην καὶ ταραχὴν καὶ ὅσαπερ ἐν τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ ἐμφέρεται. εὔηθες δʼ ἂν εἴη ταῦτα εἰς τὴν θεότητα τοῦ υἱοῦ τοῦ θεοῦ λογίζεσθαι.
Loukianos gar kai pantes Loukianistai arnountai ton huion tou theou psychēn eilēphenai, sarka de monon phasin eschēkenai, hina dēthen prosapsōsi tǭ theǭ Logǭ anthrōpinon pathos, dipsan kai peinan kai kamaton kai klauthmon kai lypēn kai tarachēn kai hosaper en tę̄ ensarkǭ autou parousią empheretai. euēthes dʼ an eiē tauta eis tēn theotēta tou huiou tou theou logizesthai.
For Lucian and all the Lucianists deny that the Son of God took a soul, and say that he had only flesh, so that they may attach human passion to God the Word: thirst, hunger, weariness, weeping, grief, trouble, and all that is related of his incarnate coming. But it would be simple-minded to reckon these things to the Godhead of the Son of God.
Notes and citation
Summary: Lucianists deny Christ a soul so as to ascribe his passions to the Word.
- Epiphanius's account of Lucian's views is his own polemical report.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 33.4 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
33.5Holl GCS 25:42
ἀλλά, φασί, σὰρξ καθʼ ἑαυτὴν οὖσα οὔτε ἐσθίει οὔτε πίνει οὔτε κάμνει οὔτε ⟨τὰ⟩ ἄλλα πράττει. καὶ αὐτὸς σύμφημι καθʼ ἑαυτὴν μὴ ἔχειν ταῦτα.
alla, phasi, sarx kathʼ heautēn ousa oute esthiei oute pinei oute kamnei oute ⟨ta⟩ alla prattei. kai autos symphēmi kathʼ heautēn mē echein tauta.
“But,” they say, “flesh by itself neither eats nor drinks nor grows weary nor does ⟨the⟩ other things.” And I agree that by itself it does not have these.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Flesh alone does not hunger or tire.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 33.5 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
33.6Holl GCS 25:42
ἔσχε δὲ πᾶσαν τὴν οἰκονομίαν ἐλθὼν ὁ Λόγος, καὶ σάρκα καὶ ψυχὴν καὶ ὅσαπέρ ἐστιν ἐν ἀνθρώπῳ· τῆς δὲ ψυχῆς καὶ τῆς σαρκὸς ἦν μέρη ἡ πεῖνα καὶ ὁ κάματος, ἥ τε δίψα καὶ ἡ λύπη καὶ τὰ ἄλλα.
esche de pasan tēn oikonomian elthōn ho Logos, kai sarka kai psychēn kai hosaper estin en anthrōpǭ; tēs de psychēs kai tēs sarkos ēn merē hē peina kai ho kamatos, hē te dipsa kai hē lypē kai ta alla.
But the Word, when he came, had the whole dispensation: flesh and soul and all that is in a human being; and hunger and weariness, thirst and grief and the rest belonged to the soul and the flesh.
Notes and citation
Summary: The Word took flesh and soul, to which the passions belong.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 33.6 (Holl GCS 25:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
33.7Holl GCS 25:42–43
δακρύει μὲν γάρ, ἵνα ἐλέγξῃ τὴν πλάνην Μανιχαίου, ὅτι οὐ δοκήσει ἠμφίεστο τὸ σῶμα, ἀλλʼ ἀληθείᾶ· καὶ διψᾷ δέ, ἵνα δείξῃ μὴ μόνον τὴν σάρκα ἔχειν, ἀλλὰ καὶ τὴν ψυχήν. οὐ γὰρ ἡ αὐτοῦ θεότης ἐδίψησέ που, ⟨ἀλλὰ τῇ σαρκὶ⟩καὶ τῇ ἐδίψησε καὶ κεκοπίακεν ἀπὸ τῆς ὁδοιπορίας διὰ τὴν τῆς σαρκὸς καὶ ψυχῆς ἀκολουθίαν.
dakryei men gar, hina elenxę̄ tēn planēn Manichaiou, hoti ou dokēsei ēmphiesto to sōma, allʼ alētheia; kai dipsą de, hina deixę̄ mē monon tēn sarka echein, alla kai tēn psychēn. ou gar hē autou theotēs edipsēse pou, ⟨alla tę̄ sarki⟩kai tę̄ edipsēse kai kekopiaken apo tēs hodoiporias dia tēn tēs sarkos kai psychēs akolouthian.
He weeps, to refute the error of Mani, that he did not put on the body in appearance but in truth; and he thirsts, to show that he has not only the flesh but also the soul. For his Godhead did not thirst anywhere, ⟨but⟩ in the flesh ⟨and the soul⟩ he thirsted and grew weary from the journey, because of the sequence of flesh and soul.
Textual problem in this passage: see the notes.
John 11:35 (allusion, high confidence) · John 19:28 (allusion, high confidence) · John 4:6 (allusion, high confidence)
Notes and citation
Summary: His tears and thirst show a real body and a soul.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 33.7 (Holl GCS 25:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/23-1/#p-33-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.