The Well-Anchored Man 46.1–59.4
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 46
46.1Holl GCS 25:56
46. Εἶτά φασιν ὅτι ⟨εἰ⟩ γέγραπται περὶ αὐτοῦ ὅτι κτίσμα ἐστίν, ὁμολογεῖν δεῖ καὶ τὸ κτίσμα. ἰδοὺ κἀγὼ διηγησάμην μέρος τι τῶν χρήσεων τῶν διὰ τῶν αἰνιγμάτων αὐτοῦ εἰς ἡμᾶς πεπληρωμένων.
46. Eita phasin hoti ⟨ei⟩ gegraptai peri autou hoti ktisma estin, homologein dei kai to ktisma. idou kagō diēgēsamēn meros ti tōn chrēseōn tōn dia tōn ainigmatōn autou eis hēmas peplērōmenōn.
Then they say, “⟨If⟩ it is written of him that he is a creature, one must confess ‘creature’ too.” See, I too have related some part of the uses fulfilled for us through his riddles.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Opponents insist on calling him a creature.
Notes on the original text
- Digital text corrected (OCR): κιηγησάμην → διηγησάμην; ἀυνιγμάτων → αἰνιγμάτων.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 46.1 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-46-1). (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.
46.2Holl GCS 25:56
εἴπωσιν ⟨δὲ⟩ ἡμῖν ἐν τῷ λέγειν αὐτὸν κτίσμα τί χρησιμεύει; θύρα εἰκότως εἴρηται τροπικῶς, ἵνα γένηται εἴσοδος ἡμῶν καὶ ὠφέλεια. καὶ ὁδός, ἵνα διʼ αὐτοῦ βαδίζοντες μὴ πλανηθῶμεν· κτίσμα ⟨δὲ⟩
eipōsin ⟨de⟩ hēmin en tǭ legein auton ktisma ti chrēsimeuei? thyra eikotōs eirētai tropikōs, hina genētai eisodos hēmōn kai ōpheleia. kai hodos, hina diʼ autou badizontes mē planēthōmen; ktisma ⟨de⟩
Let them tell us, ⟨then⟩, what use there is in calling him a creature. “Door” is fittingly said figuratively, so that he may become our entrance and benefit; and “way,” so that walking through him we may not go astray. But “creature,”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Figurative names benefit us; “creature” does not.
Notes on the original text
- Digital text corrected (OCR: δ for κ): δτίσμα → κτίσμα.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 46.2 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-46-2). (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.
46.3Holl GCS 25:56
τί ἠμῖν γίνεται; τί ἡμᾶς ὠφελεῖ; ναί, φησὶν ὁ κενόδοξος φιλονεικῶν· εἰ μὴ γὰρ αὐτὸν εἴπῃς κτίσμα, τῷ πατρὶ πάθος περιτίθης. πᾶς γὰρ γεννῶν πάθει περιβέβληται· ἢ γὰρ συστέλλεται ἢ πλατύνεται ἢ ἁπλοῦται ἢ ἀπορρέει ἢ ὀγκοῦται ἤ τι· τῶν τοιούτων ⟨πάσχει⟩.
ti ēmin ginetai? ti hēmas ōphelei? nai, phēsin ho kenodoxos philoneikōn; ei mē gar auton eipę̄s ktisma, tǭ patri pathos peritithēs. pas gar gennōn pathei peribeblētai; ē gar systelletai ē platynetai ē haploutai ē aporreei ē onkoutai ē ti; tōn toioutōn ⟨paschei⟩.
what does it become for us? How does it help us? “Yes,” says the vainglorious and contentious man; “for if you do not call him a creature, you attribute passion to the Father. For everyone who begets is clothed with passion: he contracts or expands or is spread out or flows away or swells, or ⟨suffers⟩ something of the kind.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Opponents say begetting would imply passion in the Father.
Notes on the original text
- Digital text corrected (OCR: κ for π): εἴκῃς κτίσμα → εἴπῃς κτίσμα.
Cite (SBL): Epiphanius, Anc. 46.3 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-46-3). (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.
46.4Holl GCS 25:56
φεῦ γε καὶ τῆς τοιαύτης διανοίας πονηρᾶς οὔσης καὶ οὐκ ἀληθεστάτης. τίς ταῦτα περὶ θεοῦ διανοηθήσεται; ποία δὲ ὑπόνοια τοιαῦτα τολμήσει; δηλονότι οὐδεὶς οὐδὲ τῶν δαμόνων τοιοῦτόν τι διανοηθήσεται.
pheu ge kai tēs toiautēs dianoias ponēras ousēs kai ouk alēthestatēs. tis tauta peri theou dianoēthēsetai? poia de hyponoia toiauta tolmēsei? dēlonoti oudeis oude tōn damonōn toiouton ti dianoēthēsetai.
Alas for such a mind, evil and not most true! Who will think these things about God? What notion will dare such things? Clearly no one, not even of the demons, will think such a thing.
Notes and citation
Summary: No one should imagine God suffering in begetting.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 46.4 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-46-4). (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.
46.5Holl GCS 25:56
κἄν τις ὁμολογῇ τὸν πατέρα, πιστεύει αὐτὸν τὸν υἱὸν ἐν ἀληθείᾳ γεγεννηκέναι. * οὐ γὰρ ὄγκοις περιφέρεται τὸ θεῖον οὐδὲ σῶμά ἐστιν ἔγκυον, ἵνα ὑπομείνῃ τὰ προειρημένα.
kan tis homologę̄ ton patera, pisteuei auton ton huion en alētheią gegennēkenai. * ou gar onkois peripheretai to theion oude sōma estin enkyon, hina hypomeinę̄ ta proeirēmena.
And if someone confesses the Father, he believes that he truly begot the Son. * For the divine is not carried about in bulks, nor is it a pregnant body, so as to undergo the things mentioned.
Textual problem in this passage: see the notes.
Notes and citation
Summary: God is not a body that swells in begetting.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ὁμολγῇ → ὁμολογῇ.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 46.5 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-46-5). (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.
46.6Holl GCS 25:56
»πνεῦμα γὰρ ὁ θεός«, πνεῦμα δὲ ῥύσιν οὐχ ὑφίσταται οὐ τομὴν οὐ ⟨δυ⟩στολὴν οὐ μείωσιν ἅπλωσιν οὐδέ τι τῶν τοιούτων. καθὸ τοίνυν ὁ πατὴρ πνεῦμά ἐστι, τὸν υἱὸν θεὸν Λόγον γεγέννηκε πνευματικῶς ἀχρόνως ἀκαταλήπτως καὶ ἀνάρχως.
»pneuma gar ho theos«, pneuma de rhysin ouch hyphistatai ou tomēn ou ⟨dy⟩stolēn ou meiōsin haplōsin oude ti tōn toioutōn. katho toinyn ho patēr pneuma esti, ton huion theon Logon gegennēke pneumatikōs achronōs akatalēptōs kai anarchōs.
“For God is Spirit,” and Spirit undergoes no flowing, no cutting, no contraction, no diminution, no spreading out, nor anything of the kind. So, inasmuch as the Father is Spirit, he begot the Son, God the Word, spiritually, timelessly, incomprehensibly, and without beginning.
Textual problem in this passage: see the notes.
John 4:24 (quotation, high confidence)
Notes and citation
Summary: As Spirit, the Father begot the Son without passion or time.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 46.6 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-46-6). (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 47
47.1Holl GCS 25:56
47. Ἵνα δὲ τούτους πείσωμεν τοὺς ταῦτα νοοῦντας, οὐχ ὅμοια μὲν φάσκοντες, ἀφʼ ὁμοίων δὲ τὴν αὐτῶν ἀποστρέφοντες κακὴν ἀπολογίαν εἴπωμεν· κτίσμα ἐστὶ τὸ] ἀπείρως καὶ μυριονταπλοασίως τοῦ αὐτοῦ δεσπότου ἀποδέον.
47. Hina de toutous peisōmen tous tauta noountas, ouch homoia men phaskontes, aphʼ homoiōn de tēn autōn apostrephontes kakēn apologian eipōmen; ktisma esti to] apeirōs kai myriontaploasiōs tou autou despotou apodeon.
And to persuade those who think this, let us speak, not saying that the things are alike, but turning back their bad defense from comparable things: a creature is what falls infinitely and ten thousand times short of its Master.
Textual problem in this passage: see the notes.
Notes and citation
Summary: An illustration from creatures will be offered.
- The editor deletes τό.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 47.1 (Holl GCS 25:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-47-1). (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.
47.2Holl GCS 25:56–57
καὶ πολλοί τινες ἐν ἐρήμῳ ἐνδεόμενοι πυρός, γεμίσαντες ὕδωρ έν ἄγγει ὑελίνῳ καὶ ὕλην προσενέγκαντες εὐθυφλόγιστον, ἐκ λίνου ἢ ἐκ στυπείου πεποιημένην, ἵστανται ἀντικρὺ τοῦ ἡλίου τῆς μαρμαρυγῆς ἀπὸ τῆς ὑέλου καταυγαζούσης εἰς τὴν ὑποκειμένην ὕλην καὶ εὐθὺς ἀπὸ τοῦ πυρὸς τοῦ ἡλίου λαμβάνεται καὶ ἐξάπτει τὸ πῦρ. ἀρα τέτμηται ὁ ἤλιος διὰ τῆς μετοχῆς τῆς οὐσίας; ἀρα ἐνέλειψεν; ἀρα μεμείωται; οὐχί, φασίν.
kai polloi tines en erēmǭ endeomenoi pyros, gemisantes hydōr en angei hyelinǭ kai hylēn prosenenkantes euthyphlogiston, ek linou ē ek stypeiou pepoiēmenēn, histantai antikry tou hēliou tēs marmarygēs apo tēs hyelou kataugazousēs eis tēn hypokeimenēn hylēn kai euthys apo tou pyros tou hēliou lambanetai kai exaptei to pyr. ara tetmētai ho ēlios dia tēs metochēs tēs ousias? ara eneleipsen? ara memeiōtai? ouchi, phasin.
Many people in the desert, needing fire, fill a glass vessel with water and bring easily kindled material made of linen or tow, and stand facing the sun; as the glass casts the sun's gleam onto the material beneath, at once fire is taken from the sun and kindles. Is the sun then cut by the sharing of its substance? Has it failed? Has it been diminished? No, they say.
Notes and citation
Summary: The sun kindles fire through glass without being diminished.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 47.2 (Holl GCS 25:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-47-2). (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.
47.3Holl GCS 25:57
εἰ τοίνυν κτίσμα ὢν οὐκ ἐμειώθη, πόσῳ γε μᾶλλον ὁ ἄπειρος καὶ ἀκατάληπτος καὶ ἄχραντος ὢν θεός, ἐξ ἑαυτοῦ γεννήσας πνεῦμα ὢν θεὸν Λόγον ἄφραστον καὶ ἀκατάληπτον καὶ ἄφθαρτον ἐν ἀφθαρσίᾳ ἐγέννησεν. οὐ διὰ πάθους οὐ διὰ τομῆς οὐ διʼ ἐλλείψεως, ἀλλὰ τέλειος τέλειον ἐν τελειότητι.
ei toinyn ktisma ōn ouk emeiōthē, posǭ ge mallon ho apeiros kai akatalēptos kai achrantos ōn theos, ex heautou gennēsas pneuma ōn theon Logon aphraston kai akatalēpton kai aphtharton en aphtharsią egennēsen. ou dia pathous ou dia tomēs ou diʼ elleipseōs, alla teleios teleion en teleiotēti.
If then the sun, being a creature, was not diminished, how much more God, who is infinite, incomprehensible, and undefiled, begetting from himself, being Spirit, God the Word, inexpressible, incomprehensible, and incorruptible, begot him in incorruption: not through passion, not through cutting, not through loss, but perfect from perfect in perfection.
Notes and citation
Summary: Much more does God beget the Word without loss.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 47.3 (Holl GCS 25:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-47-3). (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.
47.4Holl GCS 25:57
καὶ ἡ μὲν τοῦ πυρὸς φύσις πολλοὺς λύχνους ἅπτει ἀπὸ ἑνὸς καὶ ὁ πρῶτος ὑπάρχων οὐκ ἐμειώθη· πάλιν δὲ δύναται ἡ αὐτὴ οὐσία ἐκ πολλῶν μερικῶν εἶναι, φημὶ δὲ λύχνων ἢ λαμπάδων.
kai hē men tou pyros physis pollous lychnous haptei apo henos kai ho prōtos hyparchōn ouk emeiōthē; palin de dynatai hē autē ousia ek pollōn merikōn einai, phēmi de lychnōn ē lampadōn.
And the nature of fire lights many lamps from one, and the first is not diminished; but again the same substance can be made up of many separate parts, I mean lamps or torches.
Notes and citation
Summary: Fire lights many lamps, yet can be gathered from many.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 47.4 (Holl GCS 25:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-47-4). (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.
47.5Holl GCS 25:57
ἀλλʼ οὐχ οὕτω τὸ θεῖον, μὴ γένοιτο· οὐ πάλιν γὰρ ῆλθεν ὁ Λόγος καὶ συναλοιφὴν τῷ πατρὶ εἰργάσατο, ἀλλʼ ὁ πατὴρ πατήρ ἐστι καὶ ὁ υἱὸς υἱὸς καὶ τὸ ἄγιον πνεῦμα πνεῦμα ἅγιον.
allʼ ouch houtō to theion, mē genoito; ou palin gar ēlthen ho Logos kai synaloiphēn tǭ patri eirgasato, allʼ ho patēr patēr esti kai ho huios huios kai to agion pneuma pneuma hagion.
But the divine is not so, God forbid; for the Word did not come back again and bring about a merging with the Father; but the Father is Father, and the Son Son, and the Holy Spirit Holy Spirit.
Notes and citation
Summary: Unlike fire, the persons do not merge.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 47.5 (Holl GCS 25:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-47-5). (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.
Chapter 48
48.1Holl GCS 25:57
48. Μωρὸν γὰρ τὸ παρὰ τοῖς Μανιχαίοις εἰρημένον ὅτι ἐν † rm νοὶ· τοῦ Μάνη αἱ ψυχαὶ ἀπὸ τοῦ στύλου τοῦ φωτὸς γενόμεναι ἕν σῶμά εἰσι καὶ λυόμεναι ἀπὸ τῶν σωμάτων αὖθις ἀναπλάττονται τῇ μιᾷ οὐσίᾳ, ὡς εἰς τὸν ἕνα στῦλον ⟨συνγόμεναι⟩ κατὰ τὸ αὐτῶν τοῦ πλάσματος.
48. Mōron gar to para tois Manichaiois eirēmenon hoti en † rm noi; tou Manē hai psychai apo tou stylou tou phōtos genomenai hen sōma eisi kai lyomenai apo tōn sōmatōn authis anaplattontai tę̄ mią ousią, hōs eis ton hena stylon ⟨syngomenai⟩ kata to autōn tou plasmatos.
For foolish is what the Manichaeans say: that in † the mind of Mani the souls, having come from the column of light, are one body, and when released from bodies are refashioned again into the one substance, ⟨gathered⟩ as into the one column, according to their fiction.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Manichaean view of souls merging into one column is foolish.
- The dagger marks corrupt letters (rm) in the digital text. Epiphanius's report of Manichaean teaching is translated as written.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 48.1 (Holl GCS 25:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-1). (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.
48.2Holl GCS 25:57
ἀλλʼ οὐχ οὕτως ἔδειξε τὸ εὐαγγέλιον, ἀλλʼ ἔκλασεν ἀπὸ πέντε ἄρτων καὶ ἐχόρτασε πεντακισχιλίους καὶ οὐκ ἀφῆκεν αὐτῶν τὰ περισσεύματα, ἀλλά »συναγάγετε« φησί »καὶ μηδὲν ἀπολίπητε τῶν κλασμάτων«, καὶ συνήγαγον δώδεκα κοφίνους·
allʼ ouch houtōs edeixe to euangelion, allʼ eklasen apo pente artōn kai echortase pentakischilious kai ouk aphēken autōn ta perisseumata, alla »synagagete« phēsi »kai mēden apolipēte tōn klasmatōn«, kai synēgagon dōdeka kophinous;
But the Gospel did not show it so; rather he broke five loaves and fed five thousand, and did not leave the leftovers, but “Gather,” he says, “and let nothing of the fragments be lost,” and they gathered twelve baskets.
John 6:12 (quotation, high confidence) · John 6:13 (allusion, high confidence)
Notes and citation
Summary: The feeding of the five thousand is a counter-example.
Notes on the original text
- Digital text corrected (OCR: extra letter): μηθδὲν → μηδὲν.
Cite (SBL): Epiphanius, Anc. 48.2 (Holl GCS 25:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-2). (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.
48.3Holl GCS 25:57
καὶ εἰς τὰς μὲν θήκας ὁμοῦ συνήγαγον, τὰ δὲ κλάσματα αὖθις οὐκ εἰς συνά- φειαν ἄρτων ὡς ἦσαν ἐποίησε. συνήγαγον μὲν τὸ πλῆθος, ἀλλʼ εἰς πολλὰ κλάσματα, εἰς μίαν δὲ συναγωγὴν ἔδειξε κοφίνων.
kai eis tas men thēkas homou synēgagon, ta de klasmata authis ouk eis syna- pheian artōn hōs ēsan epoiēse. synēgagon men to plēthos, allʼ eis polla klasmata, eis mian de synagōgēn edeixe kophinōn.
And they gathered them together into the containers, but he did not make the fragments again into the union of loaves as they had been. They gathered the quantity, but into many fragments, and showed it in one collection of baskets.
Notes and citation
Summary: The fragments were gathered but not merged back into loaves.
Cite (SBL): Epiphanius, Anc. 48.3 (Holl GCS 25:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-3). (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.
48.4Holl GCS 25:57–58
καὶ οὐ καθʼ ὑπόθεσιν θεωρίας ἡμεῖς τοῦτο ἠλληγορήσαμεν καὶ τὸ προειρη- μένον τοῦ ἡλίου ὑπόδειγμα. οὐ γὰρ τοὺς ἄρτους ψυχὰς λέγομεν οὔτε ⟨τὰ⟩ κλάσματα, μὴ γένοιτο, οὔτε τὸν θεὸν ἐξισοῦμεν τῷ ἡλίῳ ⟨τῷ⟩ αὐτοῦ ἐκτισμένῳ οὔτε τὸν μονογενῆ αἴγλῃ τῇ ὑπὸ τοῦ ἡλίου εἰς τὸ στυπεῖον πεμπομένῃ.
kai ou kathʼ hypothesin theōrias hēmeis touto ēllēgorēsamen kai to proeirē- menon tou hēliou hypodeigma. ou gar tous artous psychas legomen oute ⟨ta⟩ klasmata, mē genoito, oute ton theon exisoumen tǭ hēliǭ ⟨tǭ⟩ autou ektismenǭ oute ton monogenē aiglę̄ tę̄ hypo tou hēliou eis to stypeion pempomenę̄.
And we have not allegorized this as a theory, nor the example of the sun mentioned before. For we do not say the loaves or ⟨the⟩ fragments are souls, God forbid, nor do we make God equal to the sun created by him, nor the Only-begotten to the ray sent by the sun onto the tow.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The illustrations are not allegories or equations.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 48.4 (Holl GCS 25:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-4). (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.
48.5Holl GCS 25:58
κατὰ δὲ τὸ ὅμοιον καὶ ⟩ ψυχαὶ ⟨αἱ⟩ γεννηθεῖσαι οὐ συνάπτονται εἰς μίαν συναλοιφήν, μὴ γένοιτο, ἀλλʼ εἰς τὰς τοῦ θεοῦ μονὰς τὰς γεγραμμένας ὅτι πολλαὶ μοναὶ παρὰ τῷ πατρί«· οὐκ εἰς ἴνα δὲ βουνὸν γινόμεναι, ἀλλʼ ἑκάστου ἰδιαζόντως ἀριθμουμένου.
kata de to homoion kai ⟩ psychai ⟨hai⟩ gennētheisai ou synaptontai eis mian synaloiphēn, mē genoito, allʼ eis tas tou theou monas tas gegrammenas hoti pollai monai para tǭ patri«; ouk eis ina de bounon ginomenai, allʼ hekastou idiazontōs arithmoumenou.
But in like manner the souls that are born are not joined into one merging, God forbid, but into the mansions of God, of which it is written, “There are many mansions with the Father”; not becoming one heap, but each counted individually.
Textual problem in this passage: see the notes.
John 14:2 (quotation, high confidence)
Notes and citation
Summary: Souls remain individual in God's many mansions.
Notes on the original text
- Digital text corrected (OCR: extra letter): γεννηῃθεῖσαι → γεννηθεῖσαι.
Topics: Eschatology, Heresy
Cite (SBL): Epiphanius, Anc. 48.5 (Holl GCS 25:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-5). (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.
48.6Holl GCS 25:58
οὐδὲ ἐν τῷ λέγειν γεγεννηκέναι τὸν θεὸν τὸν μονογενῆ αὐτοῦ υἱὸν πάθος αὐτῷ προσάπτομεν κατὰ τὴν ἐκείνων κακὴν βλασφημίαν. πᾶς γὰρ γεννῶν ἐμπαθῶς κάμνει καὶ οὐ χρὴ οὔτε κτίσμα λέγειν οὔτε γέννημα κατὰ τὸν ἐκείνων λόγον, ἴνα μὴ δῶμεν θεὸν κάμνοντα ἢ πάσχοντα. πόθεν οὖν εὕρομεν τὸν υἱὸν ἢ διὰ τί ὄνομα υἱοῦ ἔχει;
oude en tǭ legein gegennēkenai ton theon ton monogenē autou huion pathos autǭ prosaptomen kata tēn ekeinōn kakēn blasphēmian. pas gar gennōn empathōs kamnei kai ou chrē oute ktisma legein oute gennēma kata ton ekeinōn logon, ina mē dōmen theon kamnonta ē paschonta. pothen oun heuromen ton huion ē dia ti onoma huiou echei?
Nor, in saying that God begot his only-begotten Son, do we attach passion to him according to their evil blasphemy. “For everyone who begets labors with passion, and one must say neither ‘creature’ nor ‘offspring,’” according to their argument, “so that we may not present God laboring or suffering. From where, then, have we found the Son, or why does he have the name of Son?”
Notes and citation
Summary: Begetting does not attach passion to God.
- The quoted objection is the opponents' reasoning; its limits are uncertain in the Greek.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 48.6 (Holl GCS 25:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-6). (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.
48.7Holl GCS 25:58
οὑτοι δὲ συλλογισμοὶ ἀνθρώπων καὶ ἀπὸ γηΐνων φρονημάτων ὁρμώμενοι. τὰ γὰρ ἡμῶν πάθη τῶν ἀνθρώπων εἰς θεὸν ἀθέμιτόν ἐστι λογίζεσθαι, σαφῶς τοῦ θεοῦ λέγοντος οὐχ ὡς αἱ διάνοιαι ὑμῶν ἡ διάνοιά μου« καὶ πάλιν οὐχ ὡς ἄνθρωπος, οὕτω καὶ θεός«.
houtoi de syllogismoi anthrōpōn kai apo gēïnōn phronēmatōn hormōmenoi. ta gar hēmōn pathē tōn anthrōpōn eis theon athemiton esti logizesthai, saphōs tou theou legontos ouch hōs hai dianoiai hymōn hē dianoia mou« kai palin ouch hōs anthrōpos, houtō kai theos«.
These are human syllogisms, starting from earthly thoughts. For it is unlawful to reckon our human passions to God, when God clearly says, “My thought is not as your thoughts,” and again, “God is not as a man.”
Isa 55:8 (quotation, high confidence) · Num 23:19 (quotation, high confidence)
Notes and citation
Summary: Human passions must not be ascribed to God.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 48.7 (Holl GCS 25:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-48-7). (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 49
49.1Holl GCS 25:58
49. Τοίνυν παυσάσθωσαν ἀπὸ τῆς βλασφημίας καὶ μαθέτωσαν παρὰ τοῦ πατρὸς τοῦ λέγοντος »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα«· πάλιν ⟨δὲ⟩ ὡς ἐπὶ μελλόντων λέγει σὺ γὰρ υἱός μου ὁ ἀγαπητός, ὃν ἐξελεξάμην«, καὶ τότε ἐν τοῖς ᾄσμασιν »ἐκλελοχισμένος ἀπὸ μυριάδων«. πόθεν οὖν ἐκλογὴ γίνεται λεγέτωσαν.
49. Toinyn pausasthōsan apo tēs blasphēmias kai mathetōsan para tou patros tou legontos »houtos estin ho huios mou ho agapētos, en hǭ eudokēsa«; palin ⟨de⟩ hōs epi mellontōn legei sy gar huios mou ho agapētos, hon exelexamēn«, kai tote en tois ąsmasin »eklelochismenos apo myriadōn«. pothen oun eklogē ginetai legetōsan.
So let them cease from blasphemy and learn from the Father, who says, “This is my beloved Son, in whom I am well pleased”; and again, as of things to come, he says, “For you are my beloved Son, whom I have chosen,” and then in the Song, “chosen out from ten thousands.” From where then the choosing comes, let them say.
Textual problem in this passage: see the notes.
Matt 3:17 (quotation, high confidence) · Luke 9:35 (allusion, medium confidence) · Isa 42:1 (allusion, low confidence) · Song 5:10 (quotation, high confidence)
Notes and citation
Summary: The Father calls the Son “chosen.”
- The second quotation resembles Luke 9:35 and Isa 42:1; “chosen out from ten thousands” is Song 5:10 LXX.
Notes on the original text
- Digital text corrected (OCR: extra letter): παρτρὸς → πατρὸς.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 49.1 (Holl GCS 25:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-49-1). (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.
49.2Holl GCS 25:58
νομίζουσι γὰρ οἱ ληρώδεις ἐν τῷ εἰπεῖν‘ ἐξελεξάμην‘ κατὰ χάριν αὐτὸν υἱὸν καλεῖσθαι καὶ οὐ κατὰ φύσιν. δειξάτωσαν τίς αὐτῷ ὅμοιος, ἵνα τοὺς πάντας δοκιμάσας ἐκεῖνον ἐκλέξηται.
nomizousi gar hoi lērōdeis en tǭ eipein‘ exelexamēn‘ kata charin auton huion kaleisthai kai ou kata physin. deixatōsan tis autǭ homoios, hina tous pantas dokimasas ekeinon eklexētai.
For the babblers think that in saying “I have chosen” he is called Son by grace and not by nature. Let them show who is like him, so that, having tested all, he chose that one.
Notes and citation
Summary: Some say “chosen” means Son by grace.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 49.2 (Holl GCS 25:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-49-2). (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.
49.3Holl GCS 25:58
εἰ γὰρ υἱός ἐστι μονογενής, οὐκ ἔστι τις ἴσος αὐτοῦ οὔτε ἀντιπαράθετος, ὅμοιος ὢν τῷ υἱῷ ἐν υἱοῖς θεοῦ«. τούτους γὰρ οἶδε κατὰ χάριν, ἐκείνῳ δὲ μὴ δυνάμενόν τινα ἐξισοῦσθαι τῷ εἶναι αὐτὸν φυσικῶς υἱόν.
ei gar huios esti monogenēs, ouk esti tis isos autou oute antiparathetos, homoios ōn tǭ huiǭ en huiois theou«. toutous gar oide kata charin, ekeinǭ de mē dynamenon tina exisousthai tǭ einai auton physikōs huion.
For if he is only-begotten Son, there is no one equal to him or a counterpart, one “like the Son among the sons of God.” For it knows those as sons by grace, while no one can be made equal to him, because he is Son by nature.
Ps 89:6 (88:7 LXX) (allusion, medium confidence)
Notes and citation
Summary: No son by grace can equal the Son by nature.
- The quotation adapts Ps 89:6 (LXX 88:7).
Topics: Christology
Cite (SBL): Epiphanius, Anc. 49.3 (Holl GCS 25:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-49-3). (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.
49.4Holl GCS 25:58–59
φανερὸν γὰρ πόθεν ἐκλελοχισμένος καὶ πόθεν ἐκλογή· ὅτι πολλαὶ μυριάδες ἐπὶ τῆς γῆς ἦσαν καὶ Μαρία μόνη »εὑρε χάριν‘ καὶ ἐν αὐτῇ ἐξελέξατο τὴν ἁγίαν σάρκα.
phaneron gar pothen eklelochismenos kai pothen eklogē; hoti pollai myriades epi tēs gēs ēsan kai Maria monē »heure charin‘ kai en autę̄ exelexato tēn hagian sarka.
For it is clear from where he was “chosen out” and from where the choosing: there were many ten thousands on the earth, and Mary alone “found favor,” and in her he chose the holy flesh.
Luke 1:30 (quotation, high confidence) · Song 5:10 (allusion, high confidence)
Notes and citation
Summary: The “choosing” refers to the flesh taken from Mary.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 49.4 (Holl GCS 25:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-49-4). (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.
49.5Holl GCS 25:59
διὰ τοῦτο ἔφη εὐδόκησα, ὡς καὶ Δαυὶδ λέγει ἐκ προσώπου τῶν ἀποστόλων τῶν εἰς τὸν κύριον πεπιστευκότων καὶ μετὰ χαρᾶς τοῖς ἔθνεσι τὴν αὐτοῦ χάριν ὑποδεικνυόντων, ὅτι »ὑπέταξε λαοὺς ἡμῖν καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν· ἐξελέξατο ἡμῖν τὴν κληρονομίαν ⟩ τὴν καλλονὴν Ἰακώβ, ἣν ἠγάπησε«, τουτέστι τὸ ἀκραιφνὲς τῆς καλλονῆς αὐτοῦ,
dia touto ephē eudokēsa, hōs kai Dauid legei ek prosōpou tōn apostolōn tōn eis ton kyrion pepisteukotōn kai meta charas tois ethnesi tēn autou charin hypodeiknyontōn, hoti »hypetaxe laous hēmin kai ethnē hypo tous podas hēmōn; exelexato hēmin tēn klēronomian ⟩ tēn kallonēn Iakōb, hēn ēgapēse«, toutesti to akraiphnes tēs kallonēs autou,
For this reason he said, “I was well pleased,” as David too says in the person of the apostles who believed in the Lord and joyfully showed his grace to the nations: “He subdued peoples under us and nations under our feet; he chose for us his inheritance, the beauty of Jacob, which he loved,” that is, the pure beauty of him,
Textual problem in this passage: see the notes.
Ps 47:3 (46:4 LXX) (quotation, high confidence) · Ps 47:4 (46:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 47's “chosen inheritance” points to Christ's flesh.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 49.5 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-49-5). (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.
49.6Holl GCS 25:59
ὅλου τοῦ Ἰακὼβ τὴν καλλονήν, τὴν σάρκα τὴν ἀπὸ Μαρίας διὰ πνεύματος ἁγίου ἐκλελεγμένην. * τὸ γενόμενον τῆς οἰκονομίας τῆς σαρκὸς πρὸς Ἰωάννην τὸν βαπτιστὴν ἔδειξεν ἄνωθεν ὁ πατήρ. εὐδόκησε γὰρ ὁ πατὴρ ἐν τῇ ἐνσάρκῳ τοῦ Χριστοῦ παρουσίᾳ, ἡ δὲ θεότης ἀπείρως ἔχει τῆς φύσεως.
holou tou Iakōb tēn kallonēn, tēn sarka tēn apo Marias dia pneumatos hagiou eklelegmenēn. * to genomenon tēs oikonomias tēs sarkos pros Iōannēn ton baptistēn edeixen anōthen ho patēr. eudokēse gar ho patēr en tę̄ ensarkǭ tou Christou parousią, hē de theotēs apeirōs echei tēs physeōs.
the beauty of all Jacob, the flesh from Mary chosen through the Holy Spirit. * The Father from above showed to John the Baptist what had come to be in the dispensation of the flesh. For the Father was well pleased in the incarnate coming of Christ, but the Godhead is infinitely beyond ⟨such⟩ nature.
Textual problem in this passage: see the notes.
Matt 3:17 (allusion, high confidence)
Notes and citation
Summary: The Father's good pleasure concerns the incarnation.
- The asterisk marks a gap in the edition. The last words appear in Latin letters in the digital text.
Notes on the original text
- Digital text corrected (Greek transcribed in Latin letters): exei ths fusews → ἔχει τῆς φύσεως.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 49.6 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-49-6). (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 50
50.1Holl GCS 25:59
50. Λέγει δὲ αὐτὸν ὁ ἀπόστολος καὶ »υἱὸν ἀγάπης«, »ὃς ἐρρύσατο ἡμᾶς‘ φησίν »ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ«.
50. Legei de auton ho apostolos kai »huion agapēs«, »hos errysato hēmas‘ phēsin »ek tēs exousias tou skotous kai metestēsen eis tēn basileian tou huiou tēs agapēs autou«.
And the apostle also calls him “the Son of love”: “who rescued us,” he says, “from the power of darkness and transferred us into the kingdom of the Son of his love.”
Col 1:13 (quotation, high confidence)
Notes and citation
Summary: Paul calls him the Son of God's love.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 50.1 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-50-1). (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.
50.2Holl GCS 25:59
καὶ οἱ ληροῦντες ἐνταῦθα μὴ νοοῦντες τὴν λέξιν, κατὰ προκοπὴν ἀγάπης θεοῦ εἶναι τὸν υἱόν φασι. καὶ οὐκ ἴσασιν οἱ ἀμαθεῖς τὴν ἀντιπαράθεσιν τοῦ λόγου· ἐν ἄλλῳ γὰρ τόπῳ φησὶν ὁ ἀπόστολος ὅτι »θεὸς ἠγάπησεν ἡμᾶς ἐν Χριστῷ«.
kai hoi lērountes entautha mē noountes tēn lexin, kata prokopēn agapēs theou einai ton huion phasi. kai ouk isasin hoi amatheis tēn antiparathesin tou logou; en allǭ gar topǭ phēsin ho apostolos hoti »theos ēgapēsen hēmas en Christǭ«.
And the babblers here, not understanding the expression, say that the Son is God's by an advance in love. And the ignorant do not know the counterpart of the saying; for in another place the apostle says, “God loved us in Christ.”
Eph 2:4 (allusion, low confidence)
Notes and citation
Summary: Some say he became Son by advance in love.
- The second quotation is not exact; compare Eph 2:4–5.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 50.2 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-50-2). (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.
50.3Holl GCS 25:59
ἀληθῶς γὰρ υἱὸς ἀγαπητὸς ὁ μονογενής, ἐπειδὴ ἀγάπη ὁ πατήρ, ἀγάπη ὁ υἱός, ἐπειδὴ ἀγάπη ἐξ ἀγάπης ἐστίν. υἱὸς οὐν ἐστιν ἀγάπης διʼ ἡμᾶς καὶ διʼ ἑαυτόν, ὅτι ἐν αὐτῷ ἠγάπησεν ἡμᾶς καὶ τὸν υἱὸν αὐτοῦ τὸν μονογενῆ παρέδωκεν ὑπὲρ ἡμῶν. οὔτε οὐν κάμνει ἐργαζόμενος οὔτε πάσχει γεννῶν.
alēthōs gar huios agapētos ho monogenēs, epeidē agapē ho patēr, agapē ho huios, epeidē agapē ex agapēs estin. huios oun estin agapēs diʼ hēmas kai diʼ heauton, hoti en autǭ ēgapēsen hēmas kai ton huion autou ton monogenē paredōken hyper hēmōn. oute oun kamnei ergazomenos oute paschei gennōn.
For the Only-begotten is truly the beloved Son, since the Father is love, the Son is love, since he is love from love. So he is Son of love because of us and because of himself, since in him he loved us and handed over his only-begotten Son for us. So he neither labors in working nor suffers in begetting.
1 John 4:8 (allusion, high confidence) · John 3:16 (allusion, high confidence) · Rom 8:32 (allusion, medium confidence)
Notes and citation
Summary: The Son is Love from Love.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 50.3 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-50-3). (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.
50.4Holl GCS 25:59
καὶ μὴ μάτην ἐπισωρεύ- ωσιν ἑαυτοῖς βλασφημίας. εἰ γὰρ κτιστός ἐστιν ὁ υἱός, οὐ προσκυνητὸς κατὰ τὸν ἐκείνων λόγον. μωρὸν γάρ ἐστι κτίσιν προσκυνεῖν καὶ ἀθετεῖν τὴν πρώτην ἐντολὴν τὴν λέγουσαν »ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν«.
kai mē matēn episōreu- ōsin heautois blasphēmias. ei gar ktistos estin ho huios, ou proskynētos kata ton ekeinōn logon. mōron gar esti ktisin proskynein kai athetein tēn prōtēn entolēn tēn legousan »akoue Israēl, kyrios ho theos sou kyrios heis estin«.
And let them not heap up blasphemies on themselves in vain. For if the Son is created, he is not to be worshiped, by their own reasoning. For it is foolish to worship a creature and set aside the first commandment, which says, “Hear, O Israel, the Lord your God is one Lord.”
Deut 6:4 (quotation, high confidence)
Notes and citation
Summary: A created Son could not be worshiped.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 50.4 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-50-4). (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.
50.5Holl GCS 25:59
οὐ κτιστὸς τοίνυν ὁ ἅγιος Λόγος, ὅτι προσκυνητός. προσεκύνησαν αὐτῷ οἱ μαθηταί, προσκυνοῦσιν αὐτῷ οἱ ἄγγελοι ἐν οὐρανῷ· ⟨φησὶ γὰρ⟩ »καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ« καί »προσκυνήσω σε, κύριε ἡ ἰσχύς μου«.
ou ktistos toinyn ho hagios Logos, hoti proskynētos. prosekynēsan autǭ hoi mathētai, proskynousin autǭ hoi angeloi en ouranǭ; ⟨phēsi gar⟩ »kai proskynēsatōsan autǭ pantes angeloi theou« kai »proskynēsō se, kyrie hē ischys mou«.
So the holy Word is not created, because he is worshiped. The disciples worshiped him; the angels in heaven worship him; ⟨for it says⟩, “And let all the angels of God worship him,” and “I will worship you, O Lord, my strength.”
Textual problem in this passage: see the notes.
Matt 28:17 (allusion, high confidence) · Deut 32:43 (quotation, high confidence) · Ps 18:1 (17:2 LXX) (allusion, medium confidence)
Notes and citation
Summary: The Word is worshiped, so he is not created.
- The last quotation adapts Ps 18:1 (LXX 17:2), which reads “I will love you.”
Topics: Christology
Cite (SBL): Epiphanius, Anc. 50.5 (Holl GCS 25:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-50-5). (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.
50.6Holl GCS 25:59–60
ἓν δὲ πρᾶγμά ἐστι ῥητὸν καὶ σύντομον καὶ ἀναντίθετον, ᾧ τις ἀντειπεῖν οὐ δύναται· εἰ ἔχουσι μαρτυρίαν οἱ ἐχθραίνοντες τῷ υἱῷ τοῦ θεοῦ δεῖξαι, ποῦ εἶπεν ὁ πατὴρ ὅτι ἔκτισά μοι υἱὸν ἐν παλαιᾷ καὶ ἐν καινῇ διαθήκῃ ἢ ποῦ εῑπεν ὁ υἱὸς ὅτι ἔκτισέ με ὁ πατήρ. τέσσαρα εἰσὶν εὐαγγέλια κεφαλαίων χιλίων ἑκατὸν ἑξήκοντα δύο καὶ ἀπʼ ἀρχῆς ἕως τέλους ἐλάλησεν ὁ υἱὸς καὶ πρὸς αὐτὸν ὁ πατὴρ καὶ οὐδαμοῦ εἶπεν· ἔκτισέ με ὁ πατήρ μου, οὐδὲ ὁ πατήρ· ἔκτισά μοι υἱὸν ἢ ἔκτισα τὸν υἱόν μου.
hen de pragma esti rhēton kai syntomon kai anantitheton, hǭ tis anteipein ou dynatai; ei echousi martyrian hoi echthrainontes tǭ huiǭ tou theou deixai, pou eipen ho patēr hoti ektisa moi huion en palaią kai en kainę̄ diathēkę̄ ē pou eipen ho huios hoti ektise me ho patēr. tessara eisin euangelia kephalaiōn chiliōn hekaton hexēkonta dyo kai apʼ archēs heōs telous elalēsen ho huios kai pros auton ho patēr kai oudamou eipen; ektise me ho patēr mou, oude ho patēr; ektisa moi huion ē ektisa ton huion mou.
There is one matter that is plain, brief, and unanswerable, which no one can contradict: if those hostile to the Son of God have a testimony, let them show where the Father said, “I created a Son for myself,” in the Old or New Testament, or where the Son said, “The Father created me.” There are four Gospels of one thousand one hundred sixty-two chapters, and from beginning to end the Son spoke, and the Father to him, and nowhere did he say, “My Father created me,” nor the Father, “I created a Son for myself,” or “I created my Son.”
Notes and citation
Summary: Nowhere in the four Gospels is the Son said to be created.
- The count of 1,162 “chapters” refers to the ancient Gospel section numbering (the Ammonian sections).
Notes on the original text
- Digital text corrected (OCR: dropped letter; OCR: ν for ς): ἐλάλησεν ὁ υἱὸν → ἐλάλησεν ὁ υἱὸς; ἢ ἔκτσα τὸν → ἢ ἔκτισα τὸν.
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Anc. 50.6 (Holl GCS 25:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-50-6). (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 51
51.1Holl GCS 25:60
51. Ἀλλά φησιν ὁ φιλόνεικος καὶ φιλόδοξος· τί οὖν λέγεις τὸ σῶμα; ἀπὸ Μαρίας δηλονότι ἀνειλημμένον. Μα; ρία δὲ τί; φησίν, ἄκτιστος ἢ κτιστή; κτιστὴ δηονότι καὶ αὐτοὶ λέγομεν, γεννηθῖσα ἐξ ἀνδρὸς καὶ γυναικός. τὸ ἀπὸ Μαρίας οὖν τί λέγεις; προσκυνεῖν τὸν σωτῆρα ἐν σώματι ἢ οὐ προσκυνεῖς; πῶς οὖν μὴ προσκυνήσω; ἐὰν μὴ προσκυνήσω, οὐκ ἔχω ζωήν. ἰδοὺ οὐν, κτίσμα προσκυνεῖς τὸ σῶμα. πολλὴ δὲ φρενοβλάβεια τῶν τὰ τοιαῦτα λεγόντων.
51. Alla phēsin ho philoneikos kai philodoxos; ti oun legeis to sōma? apo Marias dēlonoti aneilēmmenon. Ma? ria de ti? phēsin, aktistos ē ktistē? ktistē dēonoti kai autoi legomen, gennēthisa ex andros kai gynaikos. to apo Marias oun ti legeis? proskynein ton sōtēra en sōmati ē ou proskyneis? pōs oun mē proskynēsō? ean mē proskynēsō, ouk echō zōēn. idou oun, ktisma proskyneis to sōma. pollē de phrenoblabeia tōn ta toiauta legontōn.
But the contentious and glory-loving man says: “What then do you say of the body? Taken from Mary, clearly. And what of Mary? Uncreated or created?” Created, clearly, we too say, born of a man and a woman. “What then do you say of what is from Mary? Do you worship the Savior in the body or do you not worship?” How then should I not worship? If I do not worship, I have no life. “See then, you worship a creature, the body.” Great is the derangement of those who say such things.
John 6:53 (allusion, low confidence)
Notes and citation
Summary: The objection: worshiping Christ's body is worshiping a creature.
Notes on the original text
- Digital text corrected (repeated word): ἐὰν ἐὰν μὴ → ἐὰν μὴ.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 51.1 (Holl GCS 25:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-51-1). (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.
51.2Holl GCS 25:60
καὶ γὰρ βασιλεὺς πορφύραν ἐνδεδυμένος ὑπὸ πάντων προσκυνεῖται. ἆρα ἡ πορφύρα προσκυνεῖται ἢ ὁ βασιλεύς; εὔδηλον ὅτι ὁ βασιλεύς. συμπροσκυνεῖται δὲ αὐτῷ καὶ ἡ πορφύρα φορουμένη· ἐκδυσαμένου δὲ ταύτην τοῦ βασιλέως καὶ εἰς τόπον θεμένου οὐκέτι προσκυνεῖται ἡ πορφυρίς.
kai gar basileus porphyran endedymenos hypo pantōn proskyneitai. ara hē porphyra proskyneitai ē ho basileus? eudēlon hoti ho basileus. symproskyneitai de autǭ kai hē porphyra phoroumenē; ekdysamenou de tautēn tou basileōs kai eis topon themenou ouketi proskyneitai hē porphyris.
For a king clothed in purple is worshiped by all. Is the purple worshiped, or the king? Clearly the king. But the purple he wears is worshiped together with him; and when the king takes it off and lays it in its place, the purple is no longer worshiped.
Notes and citation
Summary: The king's purple is honored together with the king.
- “Worship” (προσκυνεῖν) here includes the reverence paid to an emperor.
Notes on the original text
- Digital text corrected (OCR: extra letter; OCR: δ for σ): προδκυνεῖται → προσκυνεῖται; βωασιλέως → βασιλέως.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 51.2 (Holl GCS 25:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-51-2). (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.
51.3Holl GCS 25:60
καθέζεται καὶ ἐν ναῷ πολλάκις βασιλεὺς ἐπὶ θρόνου ἰδίου καὶ οἱ προσκυνοῦντες προσκυνοῦσι τὸν βασιλέα ἐν τῷ ναῷ τῷ ἰδίῳ καὶ ἐν τῷ θρόνῳ, ἐξεγερθέντος δὲ τοῦ βασιλέως οὐδεὶς οὔτε τὸν ναὸν ναὸν τὸν θρόνον προσκυνεῖ. οὐδεὶς δὲ μεμηνὼς θέλων προσκυνῆσαι τὸν βασιλέα ἐν τῷ ναῷ αὐτοῦ ⟩ λέγει τῷ βασιλεῖ· ἔξελθε ἐκ τοῦ ναοῦ σου, ἵνα σε προσκυνήσω.
kathezetai kai en naǭ pollakis basileus epi thronou idiou kai hoi proskynountes proskynousi ton basilea en tǭ naǭ tǭ idiǭ kai en tǭ thronǭ, exegerthentos de tou basileōs oudeis oute ton naon naon ton thronon proskynei. oudeis de memēnōs thelōn proskynēsai ton basilea en tǭ naǭ autou ⟩ legei tǭ basilei; exelthe ek tou naou sou, hina se proskynēsō.
A king often sits in a temple on his own throne, and those who do obeisance do obeisance to the king in his own temple and on the throne; but when the king has risen, no one does obeisance to the temple or the throne. And no madman, wishing to do obeisance to the king in his temple, says to the king, “Come out of your temple, so that I may do obeisance to you.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: No one asks the king to leave his temple to be honored.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 51.3 (Holl GCS 25:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-51-3). (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.
51.4Holl GCS 25:60
οὕτω γοῦν οὐδεὶς εἴπῃ τῷ μονογενεῖ· ἄφες τὸ σῶμα, ἵνα σε προσκυνήσω, ἀλλὰ προσκυνεῖ σὺν 25 τῷ σώματι τὸν μονογενῆ, ⟨τὸν⟩ ἀκτιστον σὺν ναῷ τῷ ἁγίῳ, ἔλαβεν ἐλθών.
houtō goun oudeis eipę̄ tǭ monogenei; aphes to sōma, hina se proskynēsō, alla proskynei syn 25 tǭ sōmati ton monogenē, ⟨ton⟩ aktiston syn naǭ tǭ hagiǭ, elaben elthōn.
So no one should say to the Only-begotten, “Leave the body, so that I may worship you”; but one worships the Only-begotten with the body, ⟨the⟩ uncreated with the holy temple which he took when he came.
Textual problem in this passage: see the notes.
John 2:21 (allusion, medium confidence)
Notes and citation
Summary: Christ is worshiped together with his body.
Notes on the original text
- Digital text corrected (OCR: dropped letter): μονγενῆ → μονογενῆ.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 51.4 (Holl GCS 25:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-51-4). (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.
51.5Holl GCS 25:60
καὶ οὐδεὶς λέγει τῷ βασιλεῖ· ἀνάστα ἐκ τοῦ θρόνου σου, ἴνα σε προσκυνήσω δίχα τοῦ θρόνου, ἀλλὰ προσκυνεῖ τὸν βασιλέα σὺν τῷ θρόνῳ. καὶ γοῦν καὶ ὁ Χριστὸς προσκυνεῖται σὺν τῷ σώματι τῷ ταφέντι καὶ ἐγηγερμένῳ.
kai oudeis legei tǭ basilei; anasta ek tou thronou sou, ina se proskynēsō dicha tou thronou, alla proskynei ton basilea syn tǭ thronǭ. kai goun kai ho Christos proskyneitai syn tǭ sōmati tǭ taphenti kai egēgermenǭ.
And no one says to the king, “Get up from your throne, so that I may do obeisance to you without the throne,” but one does obeisance to the king with the throne. So also Christ is worshiped with the body that was buried and raised.
Notes and citation
Summary: Christ is worshiped with his buried and risen body.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 51.5 (Holl GCS 25:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-51-5). (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.
Chapter 52
52.1Holl GCS 25:60–61
52. Ἀλλά, φασί, τί οὖν λέγεις; θέλων ἐγέννησεν ὁ πατὴρ τὸν υἱὸν ἢ μὴ θέλων; ἐπειδὴ λέγει⟨ς⟩, ἦν ἀεὶ ⟨ὁ⟩ Λόγος καὶ οὐκ χρόνος πρὸ τοῦ Λόγου; καίτοι γε καὶ αὐτῶν τῶν Ἀρειανῶν πρὸς ἀπάτην τινῶν ἀχρόνως τὸν υἱὸν τοῦ θεοῦ φασκόντων γεγεννῆσθαι, μὴ βουλομένων δὲ αὐτὸν ἀίδιον λέγειν, ἀλλὰ λεγόντων, ἦν ποτε ὄτε οὐκ ἦν· νομίζουσι δὲ τὸ ποτὲ μὴ εἶναι χρόνον.
52. Alla, phasi, ti oun legeis? thelōn egennēsen ho patēr ton huion ē mē thelōn? epeidē legei⟨s⟩, ēn aei ⟨ho⟩ Logos kai ouk chronos pro tou Logou? kaitoi ge kai autōn tōn Areianōn pros apatēn tinōn achronōs ton huion tou theou phaskontōn gegennēsthai, mē boulomenōn de auton aidion legein, alla legontōn, ēn pote ote ouk ēn; nomizousi de to pote mē einai chronon.
“But,” they say, “what then do you say? Did the Father beget the Son willing or unwilling? Since you say the Word always was and there was no time before the Word.” And yet the Arians themselves, to deceive some, say that the Son of God was begotten timelessly, not wishing to call him eternal, but saying, “There was once when he was not”; and they think that “once” is not time.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Arian dilemma: did the Father beget willingly or not?
- “There was once when he was not” (ἦν ποτε ὅτε οὐκ ἦν) is the Arian formula condemned at Nicaea.
Notes on the original text
- Digital text corrected (joined words and extra letter; stray letter): πρὸςι ἀπάτην → πρὸς ἀπάτην; θεοῦφασκόντων γεγεννῆθσθαι → θεοῦ φασκόντων γεγεννῆσθαι.
Cite (SBL): Epiphanius, Anc. 52.1 (Holl GCS 25:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-52-1). (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.
52.2Holl GCS 25:61
ἀνεταζομένης δὲ τῆς λέξεως ἐλέγχεις τοὺς ἀμαθεῖς. τὸ ποτὲ γὰρ λεξικὼς λεγόμενον χρόνου ἐστὶ σημαντικόν. καὶ λέγοντες ⟨αὐ⟩τὸ μὴ λέγειν χρόνον ἀτοπίαν ἐμπίπτουσι τοῦ αὐτῶν φρονήματος έν κακοπιστίᾳ. εἰρωνείᾳ γὰρ ταῖς λέξεσι κέχρηνται, τῷ φρονήματι δεινῶς κατὰ τοῦ υἱοῦ τοῦ θεοῦ ἐστρατευμένοι, ἀλλότριον παντάπασι τῆς τοῦ πατρὸς θεότητος ἀπηρυθριασμένως δοξάζοντες. θέλων οὐν ἐγέννησεν ἢ μὴ θέλων;
anetazomenēs de tēs lexeōs elencheis tous amatheis. to pote gar lexikōs legomenon chronou esti sēmantikon. kai legontes ⟨au⟩to mē legein chronon atopian empiptousi tou autōn phronēmatos en kakopistią. eirōneią gar tais lexesi kechrēntai, tǭ phronēmati deinōs kata tou huiou tou theou estrateumenoi, allotrion pantapasi tēs tou patros theotētos apērythriasmenōs doxazontes. thelōn oun egennēsen ē mē thelōn?
But when the expression is examined, you refute the ignorant. For “once,” said as a word, signifies time. And in saying that it does not mean time they fall into an absurdity of their own thinking in misbelief. For they use the words with irony, while in their thinking they campaign terribly against the Son of God, shamelessly holding him wholly foreign to the Father's Godhead. Did he then beget willing or unwilling?
Textual problem in this passage: see the notes.
Notes and citation
Summary: “Once” implies time; the Arians use words deceptively.
Cite (SBL): Epiphanius, Anc. 52.2 (Holl GCS 25:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-52-2). (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.
52.3Holl GCS 25:61
ἐὰν εἴπωμεν μὴ θέλων, ἀνάγκῃ περιβάλλομεν τὸ θεῖον, καὶ ἐὰν εἴπωμεν ὅτι θέλων, διδόαμεν ὅτι ἦν τὸ θέλημα πρὸ τοῦ Λόγου· κἄν τε ἄτομον καὶ ῥιπὴ ⟨ὀφθαλμοῦ ἤ⟩ πολλοστημόριον ὥρας εἴη, τὸ πολλοστημόριον χρόνου ἐστὶ σημαντικὸν πρὸ Λόγου καὶ πάλιν παρεμπίπτομεν τῷ λόγῳ αὐτῶν. καὶ ἐὰν εἴπωμεν ὅτι οὐ θέλων ἐγέννησεν, ἄρα ἀνάγκῃ φύσεως ἠκται τὸ θεῖον καὶ οὐκ ἐλευθεριότητι θελήματος.
ean eipōmen mē thelōn, anankę̄ periballomen to theion, kai ean eipōmen hoti thelōn, didoamen hoti ēn to thelēma pro tou Logou; kan te atomon kai rhipē ⟨ophthalmou ē⟩ pollostēmorion hōras eiē, to pollostēmorion chronou esti sēmantikon pro Logou kai palin parempiptomen tǭ logǭ autōn. kai ean eipōmen hoti ou thelōn egennēsen, ara anankę̄ physeōs ēktai to theion kai ouk eleutheriotēti thelēmatos.
If we say unwilling, we surround the divine with necessity; and if we say willing, we grant that the will was before the Word; and even if it were an instant and a blink ⟨of an eye or⟩ a tiny fraction of an hour, the fraction signifies time before the Word, and again we fall into their argument. And if we say he begot not willing, then the divine was led by necessity of nature and not by freedom of will.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Both answers to the dilemma seem to fail.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 52.3 (Holl GCS 25:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-52-3). (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.
52.4Holl GCS 25:61
οὐκ ἔστι δὲ τούτων οὐδὲν εἰς θεόν, ὡς ὑπολαμβάνεις, ὦ κενόδοξε. παρὰ θεῷ γὰρ ταῦτα οὐκ ἕστιν. οὔτε θέλων τοίνυν ἐγέννησεν οὔτε μὴ θέλων, ἀλλʼ ὑπερβολῇ φύσεως. ὑπερβαίνει γὰρ ἡ θεία φύσις βουλὴν καὶ οὐχ ὑποπίπτει χρόνῳ οὔτε ἀνάγκῃ ἄγεται.
ouk esti de toutōn ouden eis theon, hōs hypolambaneis, ō kenodoxe. para theǭ gar tauta ouk hestin. oute thelōn toinyn egennēsen oute mē thelōn, allʼ hyperbolę̄ physeōs. hyperbainei gar hē theia physis boulēn kai ouch hypopiptei chronǭ oute anankę̄ agetai.
But none of these applies to God, as you suppose, vainglorious man. For these things do not exist with God. He begot, then, neither willing nor unwilling, but by the transcendence of his nature. For the divine nature transcends counsel, and does not fall under time, nor is it led by necessity.
Notes and citation
Summary: The Father begot by the transcendence of his nature, beyond will and necessity.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 52.4 (Holl GCS 25:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-52-4). (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.
52.5Holl GCS 25:61
ἐν ἡμῖν γὰρ οὐδέν ἐστιν ἕτοιμον, ὄτι οὐκ ἠμέν ποτε καὶ πρῶτόν τι βουλευόμεθα, ἔπειτα ποιοῦμεν ὃ πράττομεν, ἢ μὴ βουλευσαμένων ἡμῶν οὐκ ἔστιν ὃ μηδέπω παρʼ ἡμῶν πέπρακται· παρὰ δὲ θεῷ πάντα τέλεια καὶ λεῖα καὶ πάντα ἐν αὐτῷ πεπλήρωται, καὶ ⟨οὔτε θέλων⟩ οὔτε μὴ θέλων ἐγέννησε τὸν ἀιδίως ὄντα, γεγεννημένον ἐξ αὐτοῦ ἅγιον Λόγον καὶ θεόν, ἀλλʼ ἐν τῇ ὑπερβολικῇ καὶ ἀφράστῳ αὐτοῦ φύσει.
en hēmin gar ouden estin hetoimon, oti ouk ēmen pote kai prōton ti bouleuometha, epeita poioumen ho prattomen, ē mē bouleusamenōn hēmōn ouk estin ho mēdepō parʼ hēmōn pepraktai; para de theǭ panta teleia kai leia kai panta en autǭ peplērōtai, kai ⟨oute thelōn⟩ oute mē thelōn egennēse ton aidiōs onta, gegennēmenon ex autou hagion Logon kai theon, allʼ en tę̄ hyperbolikę̄ kai aphrastǭ autou physei.
For in us nothing is ready, since we once were not, and first we deliberate, then we do what we do; or, if we have not deliberated, there is nothing yet done by us. But with God all things are perfect and smooth, and all is fulfilled in him; and he begot, ⟨neither willing⟩ nor unwilling, the one who is eternally, the holy Word and God begotten from him, but in his transcendent and inexpressible nature.
Textual problem in this passage: see the notes.
Notes and citation
Summary: God begot the Word in his transcendent nature, not by deliberation.
Notes on the original text
- Digital text corrected (OCR: ε for α): τὸν ἐιδίως ὄντα → τὸν ἀιδίως ὄντα.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 52.5 (Holl GCS 25:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-52-5). (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.
Chapter 53
53.1Holl GCS 25:61–62
53. Θαῦμα ⟨δέ⟩ μοι μέγιστον ἐπέρχεται, ὠ υἱοὶ τῆς πίστεως καὶ ἐκκλησίας, πῶς τὰ ἀληθινὰ ἐξέστρεψαν οἱ φιλόνεικοι εἰς ἀλληγορίαν καὶ τὰ τροπικῶς εἰρημένα εἰς τὰ ἀληθινὰ λαμβάνουσι σφαλλόμενοι. τὸ μὲν γὰρ γεγεννῆσθαι, ὅπερ ἐστὶν ⟨ἐν⟩ αὐτῷ κατὰ φύσιν, λέγοντες οὐχ ὡς ἐν τι τῶν γεννημάτων· τὸ τὸ ἐκτίσθαι, ὅπερ ἐστὶν ἀλλότριον τῆς αὐτοῦ θεότητος, εἴ γε καὶ ἐν ἀλλοηγορίᾳ ποτὲ εἴρηται, ἐκεῖνο ἀληθινὸν λέγουσι, τὸ δὲ ἀληθινὸν ἀφανίζουσιν.
53. Thauma ⟨de⟩ moi megiston eperchetai, ō huioi tēs pisteōs kai ekklēsias, pōs ta alēthina exestrepsan hoi philoneikoi eis allēgorian kai ta tropikōs eirēmena eis ta alēthina lambanousi sphallomenoi. to men gar gegennēsthai, hoper estin ⟨en⟩ autǭ kata physin, legontes ouch hōs en ti tōn gennēmatōn; to to ektisthai, hoper estin allotrion tēs autou theotētos, ei ge kai en alloēgorią pote eirētai, ekeino alēthinon legousi, to de alēthinon aphanizousin.
And the greatest wonder comes over me, children of the faith and of the church, how the contentious have turned the true things into allegory and, in error, take figurative sayings as literal truth. For the begetting, which is ⟨in⟩ him by nature, they say is not like any of the things begotten; but the being created, which is foreign to his Godhead, even if it was once said in allegory, they call true, while they obliterate the truth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Opponents allegorize the literal and literalize the figurative.
- A repeated word in the digital text seems to stand for a lost word; translated by sense.
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Anc. 53.1 (Holl GCS 25:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-1). (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.
53.2Holl GCS 25:62
ἐν τῷ γὰρ εἰπεῖν Ἠσαΐαν »εἶδον τὸν κύριον σαβαώθ‘ καί ὤφθη κύριος τῷ Μωυσῇ« καί ὤφθη κύριος Ἀβραάμ« καί »εἶδεν ὅρασιν Δαυιήλ, παλαιὸν ἡμερῶν‘ καὶ τὰ τοιαῦτα, καὶ ὤφθη κύριος Ἰεζεκιὴλ καὶ εἶπεν »εἶδον εἶδος θεοῦ«, φασὶ ταῦτα μὴ εἶναι, ὡς τῶι, προφητῶν καταψευδόμενοι·
en tǭ gar eipein Ēsaïan »eidon ton kyrion sabaōth‘ kai ōphthē kyrios tǭ Mōysę̄« kai ōphthē kyrios Abraam« kai »eiden horasin Dauiēl, palaion hēmerōn‘ kai ta toiauta, kai ōphthē kyrios Iezekiēl kai eipen »eidon eidos theou«, phasi tauta mē einai, hōs tōi, prophētōn katapseudomenoi;
For when Isaiah says, “I saw the Lord of hosts,” and “The Lord appeared to Moses,” and “The Lord appeared to Abraham,” and “Daniel saw a vision, the Ancient of Days,” and such things, and the Lord appeared to Ezekiel and he said, “I saw the appearance of God,” they say these things did not happen, as if falsely accusing the prophets,
Isa 6:5 (quotation, high confidence) · Exod 3:2 (allusion, medium confidence) · Gen 12:7 (quotation, medium confidence) · Dan 7:9 (allusion, high confidence) · Ezek 1:1 (allusion, high confidence)
Notes and citation
Summary: Some deny the prophets' visions of God.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 53.2 (Holl GCS 25:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-2). (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.
53.3Holl GCS 25:62
δῆθεν ἀπὸ τοῦ ῥητοῦ τοῦ εὐαγγελίου, οὗ εἶπεν ὁ σωτὴρ διδάσκων ὅτι θεὸν οὐδεὶς πώποτε ἑώρακε«. καί φασιν· εἰ τοίνυν ὁ μονογενὴς εἶπεν, ὅτι οὐδεὶς ἑώρακεν, προφῆται δὲ λέγουσιν ἑωρακέναι, ἀνάγκη ψεύδεσθαι ἢ τὸν μονογενῆ ἢ τοὺς προφήτας.
dēthen apo tou rhētou tou euangeliou, hou eipen ho sōtēr didaskōn hoti theon oudeis pōpote heōrake«. kai phasin; ei toinyn ho monogenēs eipen, hoti oudeis heōraken, prophētai de legousin heōrakenai, anankē pseudesthai ē ton monogenē ē tous prophētas.
evidently on the basis of the saying of the Gospel, where the Savior, teaching, said, “No one has ever seen God.” And they say: “If then the Only-begotten said that no one has seen, but the prophets say they have seen, either the Only-begotten or the prophets must be lying.”
John 1:18 (quotation, high confidence)
Notes and citation
Summary: They set John 1:18 against the prophets.
Notes on the original text
- Digital text corrected (OCR: dropped letter; OCR: δ for θ): δῆδεν ἀπὸ → δῆθεν ἀπὸ; εἰ οίνυν → εἰ τοίνυν.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 53.3 (Holl GCS 25:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-3). (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.
53.4Holl GCS 25:62
καὶ κατὰ τὸν λόγον τῶν οὕτω λεγόντων καὶ τῶν Μανιχαίων ἔσται τὰ ἐν προφήταις ψευδῆ. εἰ δὲ οὐ ψεύδονται οἱ προφῆται, ἀλλʼ ἀληθεύουσι, κατὰ τὸν τοῦ σωτῆρος λόγον ὅτι ὁ λαλῶν ἐν προφήταις, ἰδοὺ πάρειμι«, νοήσεώς ἐστι τὸ πρᾶγμα καὶ ἀλληγορίας χρεία.
kai kata ton logon tōn houtō legontōn kai tōn Manichaiōn estai ta en prophētais pseudē. ei de ou pseudontai hoi prophētai, allʼ alētheuousi, kata ton tou sōtēros logon hoti ho lalōn en prophētais, idou pareimi«, noēseōs esti to pragma kai allēgorias chreia.
And by the reasoning of those who speak so, and of the Manichaeans, the things in the prophets will be false. But if the prophets do not lie but speak the truth, according to the Savior's word, “I who speak in the prophets, behold, I am here,” the matter calls for understanding and needs interpretation.
Isa 52:6 (quotation, high confidence)
Notes and citation
Summary: Since the prophets are truthful, the matter needs understanding.
- The quotation is Isa 52:6, attributed to the Savior as the speaker in the prophets.
Topics: Scripture and canon, Heresy
Cite (SBL): Epiphanius, Anc. 53.4 (Holl GCS 25:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-4). (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.
53.5Holl GCS 25:62
καὶ γὰρ οὕτω πολλάκις τοῦτο πληροῦται· ὁρῶμεν τὴν θάλασσαν ἐκ μέρους τινὸς ⟨ἐξ⟩ ὄρους ἢ πεδιάδος καὶ ἀληθεύομεν ἐν τῷ ⟨λέγειν⟩ κἂν δέ τις εἴπῃ ὄτι οὐχ ἑώρακεν, οὐ ψεύδεται, ἀλλʼ ἀληθεύει. οὐκ οἶδε γὰρ ποῦ τὸ βάθος ποῦ τὸ μῆκος, οὐκ οἶδε τὸν ὄγκον οὐκ οἶδε τὸ κύτος.
kai gar houtō pollakis touto plēroutai; horōmen tēn thalassan ek merous tinos ⟨ex⟩ orous ē pediados kai alētheuomen en tǭ ⟨legein⟩ kan de tis eipę̄ oti ouch heōraken, ou pseudetai, allʼ alētheuei. ouk oide gar pou to bathos pou to mēkos, ouk oide ton onkon ouk oide to kytos.
For so this is often fulfilled: we see the sea from some part, ⟨from⟩ a mountain or a plain, and we speak the truth in ⟨saying so⟩; and if someone says he has not seen it, he does not lie but speaks the truth. For he does not know where its depth is, where its length, he does not know its bulk, he does not know its expanse.
Textual problem in this passage: see the notes.
Notes and citation
Summary: One can truly see the sea and yet not see it whole.
Cite (SBL): Epiphanius, Anc. 53.5 (Holl GCS 25:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-5). (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.
53.6Holl GCS 25:62
καὶ ἀπὸ ὀπῆς τινος θεωροῦμεν οὐρανόν, τὴν δὲ ἐπέκτασιν οὐκ ἐπιστάμεθα. κa̓̀ν εἴπῃ τις εῖδον, εἶδεν· κἂν ἄλλος εἴπῃ οὐκ εῖδον, οὐκ εῑδεν. εἴδομεν γὰρ ἀληθῶς ὡς χωροῦμεν. οὐκ εἴδομεν δὲ καθό ἐστιν.
kai apo opēs tinos theōroumen ouranon, tēn de epektasin ouk epistametha. kan eipę̄ tis eidon, eiden; kan allos eipę̄ ouk eidon, ouk eiden. eidomen gar alēthōs hōs chōroumen. ouk eidomen de katho estin.
And through some opening we look at the sky, but we do not know its extent. If someone says, “I saw,” he saw; and if another says, “I did not see,” he did not see. For we saw truly as far as we have capacity, but we did not see it as it is.
Notes and citation
Summary: We see the sky truly but partially.
Cite (SBL): Epiphanius, Anc. 53.6 (Holl GCS 25:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-6). (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.
53.7Holl GCS 25:62
οὕτω καὶ οἱ προφῆται ὡς διʼ ὀπῆς ⟨διὰ⟩ τοῦ στενωποῦ τοῦ ἰδίου σώματος κατηξιώθησαν ἰδεῖν καὶ ⟨ἐν⟩
houtō kai hoi prophētai hōs diʼ opēs ⟨dia⟩ tou stenōpou tou idiou sōmatos katēxiōthēsan idein kai ⟨en⟩
So too the prophets, as through an opening, ⟨through⟩ the narrow passage of their own body, were counted worthy to see, and ⟨in⟩
Textual problem in this passage: see the notes.
Notes and citation
Summary: The prophets saw through the narrow opening of the body.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 53.7 (Holl GCS 25:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-7). (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.
53.8Holl GCS 25:62–63
εἶδον, ⟨ἀλλ᾿⟩ οὐχ ὡς ἔχει τὸ ἄπειρον τῆς θεωρίας. καὶ οὕτω πεπλήρωνται συνᾴδουσαι πρὸς ἀλλήλας αἱ θεῖαι γραφαί, τό τε τοὺς προφήτας λέγειν ἑωρακέναι εἶδον γὰρ ἐν ἀληθείᾳ) καὶ τὸ τὸν σωτῆρα λέγειν θεὸν οὐδεὶς πώποτε τεθέαται«· οὐκ εἶδον δὲ καθό ἐστιν). ἀλλὰ καὶ] αὐτὸς εἶδεν ἀοράτως τὴν φύσιν, δέδωκε δὲ τῷ μὴ δυναμένῳ ὁρᾶν δύναμιν χαρίσματος εἰς τὸ ἰδεῖν τὴν δύναμιν τῆς θεωρίας.
eidon, ⟨all᾿⟩ ouch hōs echei to apeiron tēs theōrias. kai houtō peplērōntai synądousai pros allēlas hai theiai graphai, to te tous prophētas legein heōrakenai eidon gar en alētheią) kai to ton sōtēra legein theon oudeis pōpote tetheatai«; ouk eidon de katho estin). alla kai] autos eiden aoratōs tēn physin, dedōke de tǭ mē dynamenǭ horan dynamin charismatos eis to idein tēn dynamin tēs theōrias.
truth they saw, ⟨but⟩ not as the infinity of the vision is. And so the divine Scriptures are fulfilled in harmony with each other: that the prophets say they have seen (for they saw in truth), and that the Savior says, “No one has ever beheld God” (for they did not see him as he is). But he himself saw the nature invisibly, and gave to one who cannot see the power of grace to see the power of the vision.
Textual problem in this passage: see the notes.
John 1:18 (quotation, high confidence)
Notes and citation
Summary: Prophets and Gospel agree: God was truly but not fully seen.
- The editor deletes καί.
Notes on the original text
- Digital text corrected (OCR: dropped letter): τῆς εωρίας → τῆς θεωρίας.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 53.8 (Holl GCS 25:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-53-8). (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 54
54.1Holl GCS 25:63
54. Ἀλλὰ μὴ πάλιν δραματουργῶν λέγῃς· εἶδον μὲν οἱ προφῆται οὐκ ὀφθαλμοῖς, ἀλλὰ διανοίᾳ, συνιέντες μονονουχὶ καὶ ⟨μὴ⟩ διὰ τοῦτο γὰρ ἀκριβῶς λέγει Ἠσαίας τάλας ἐγώ, ὅτι κατανένυγμαι, ὅτι ἀνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων ἐν λαῷ ἀκάθαρτα χείλη ἔχοντι ἐγὼ οἰκῶ καὶ κύριον σαβαὼθ εἶδον«· καὶ οὐκ εἶπεν, εἶδον τῇ διανοίᾳ, ἀλλὰ τοῖς ὀφθαλμοῖς μου«. εἶδον οὖν καὶ οὐκ εἶδον, ἀλλʼ ὡς ἠδύνατο, ἐν ἀληθείᾳ δὲ εἶδον, οὐκ εἶδον δὲ ὡς ἔχει τὸ ἄπειρον τῆς ἀκαταληψίας.
54. Alla mē palin dramatourgōn legę̄s; eidon men hoi prophētai ouk ophthalmois, alla dianoią, synientes mononouchi kai ⟨mē⟩ dia touto gar akribōs legei Ēsaias talas egō, hoti katanenygmai, hoti anthrōpos ōn kai akatharta cheilē echōn en laǭ akatharta cheilē echonti egō oikō kai kyrion sabaōth eidon«; kai ouk eipen, eidon tę̄ dianoią, alla tois ophthalmois mou«. eidon oun kai ouk eidon, allʼ hōs ēdynato, en alētheią de eidon, ouk eidon de hōs echei to apeiron tēs akatalēpsias.
But do not again stage a drama and say, “The prophets saw not with the eyes but with the mind, all but understanding”; for precisely for this reason Isaiah says, “Wretched am I, for I am pierced to the heart, for being a man and having unclean lips, I dwell among a people with unclean lips, and I have seen the Lord of hosts”; and he did not say, “I saw with my mind,” but “with my eyes.” So they saw and did not see: as they could, but they saw in truth; yet they did not see as the infinity of incomprehensibility is.
Textual problem in this passage: see the notes.
Isa 6:5 (quotation, high confidence)
Notes and citation
Summary: Isaiah saw with his eyes, truly but not fully.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 54.1 (Holl GCS 25:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-1). (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.
54.2Holl GCS 25:63
οὕτως καὶ περὶ παραδείσου πολλοὶ ἀλληγοροῦσιν, ὡς ὁ θεήλατος Ὠριγένης ἠθέλησε φαντασίαν μᾶλλον ἤπερ ἀλήθειαν τῷ βίῳ συνεισενέγκασθαι. καί φησιν· οὐκ ἔστι παράδεισος ἐπὶ τῆς γῆς·
houtōs kai peri paradeisou polloi allēgorousin, hōs ho theēlatos Ōrigenēs ēthelēse phantasian mallon ēper alētheian tǭ biǭ syneisenenkasthai. kai phēsin; ouk esti paradeisos epi tēs gēs;
So also many allegorize about paradise, as the god-stricken Origen wished to bring fantasy rather than truth into life. And he says, “There is no paradise on the earth,”
Notes and citation
Summary: Origen allegorized paradise.
- Epiphanius's hostile epithet for Origen is translated as written.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Anc. 54.2 (Holl GCS 25:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-2). (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.
54.3Holl GCS 25:63
δῆθεν ἀπὸ τοῦ ῥητοῦ τοῦ παρὰ τοῦ ἁγίου ἀποστόλου εἰρημένου ὅτι »οἶδα ἄνθρωπον πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ«. ἀλλὰ μὴ παρα⟨να⟩γίνωσκε λέγε ὅτι τὸ τρίτον τοῦ ἀέρος ⟨σημαίνει⟩ οὐ γὰρ εἰπὼν »ἕως οὐρανοῦ‘ περὶ μέρους τρίτου λέγει, ἀλλὰ περὶ τριῶν ἀριθμῶν.
dēthen apo tou rhētou tou para tou hagiou apostolou eirēmenou hoti »oida anthrōpon pro etōn dekatessarōn, eite en sōmati ouk oida, eite ektos tou sōmatos ouk oida, ho theos oiden, harpagenta ton toiouton heōs tritou ouranou«. alla mē para⟨na⟩ginōske lege hoti to triton tou aeros ⟨sēmainei⟩ ou gar eipōn »heōs ouranou‘ peri merous tritou legei, alla peri triōn arithmōn.
evidently from the saying of the holy apostle: “I know a man fourteen years ago, whether in the body I do not know, or out of the body I do not know, God knows, such a one caught up to the third heaven.” But do not misread and say that “third” ⟨means⟩ the third part of the air; for in saying “to the heaven” he does not speak of a third part, but of three in number.
Textual problem in this passage: see the notes.
2 Cor 12:2 (quotation, high confidence)
Notes and citation
Summary: Paul's “third heaven” means three heavens, not part of the air.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 54.3 (Holl GCS 25:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-3). (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.
54.4Holl GCS 25:63
καί φησιν »οἶδα τὸν τοιοῦτον ἄνθρωπον ἁρπαγέντα εἰς τὸν παράδεισον καὶ ἀκούσαντα ῥήματα ἅ οὐκ ἐξὸν ἀνθρώπῳ εἰπεῖν«.
kai phēsin »oida ton toiouton anthrōpon harpagenta eis ton paradeison kai akousanta rhēmata ha ouk exon anthrōpǭ eipein«.
And he says, “I know such a man caught up into paradise and hearing words which it is not lawful for a man to speak.”
2 Cor 12:3 (quotation, high confidence) · 2 Cor 12:4 (quotation, high confidence)
Notes and citation
Summary: Paul was also caught up into paradise.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 54.4 (Holl GCS 25:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-4). (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.
54.5Holl GCS 25:63
δόξα τῷ παντοκράτορι θεῷ, τῷ κατὰ πάντα τρόπον διατρανοῦντι καὶ λεπτολογοῦντι, ἴνα οἱ ἀληθινοὶ * μὴ σφάλλωνται. οὐ γὰρ ἐν μιᾷ συντομίᾳ τὸν οὐρανὸν καὶ τὸν παράδεισον συνῆψεν, ἀλλὰ »οῑδα ἄνθρωπον« φησίν »ἁρπαγέντα ἕως τρίτου οὐρανοῦ‘ καὶ πάλιν »ἁρπαγέντα εἰς τὸν παράδεισον«. τὸ δὲ μετὰ τοῦ ἄρθρου ἑτέρου προσώπου ἐστὶ διαληπτικὸν καὶ ἑτέρου τόπου μεταστατικόν.
doxa tǭ pantokratori theǭ, tǭ kata panta tropon diatranounti kai leptologounti, ina hoi alēthinoi * mē sphallōntai. ou gar en mią syntomią ton ouranon kai ton paradeison synēpsen, alla »oida anthrōpon« phēsin »harpagenta heōs tritou ouranou‘ kai palin »harpagenta eis ton paradeison«. to de meta tou arthrou heterou prosōpou esti dialēptikon kai heterou topou metastatikon.
Glory to God almighty, who makes all things clear in every way and in fine detail, so that the true * may not err. For he did not join heaven and paradise in one brief phrase, but “I know a man,” he says, “caught up to the third heaven,” and again, “caught up into paradise.” And the phrase with the article distinguishes another person and indicates a transfer to another place.
Textual problem in this passage: see the notes.
2 Cor 12:2 (quotation, high confidence) · 2 Cor 12:4 (quotation, high confidence)
Notes and citation
Summary: Paul distinguishes the third heaven from paradise.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (OCR: extra letter): ἁρπαγένατα → ἁρπαγέντα.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 54.5 (Holl GCS 25:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-5). (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.
54.6Holl GCS 25:63–64
ὡς εἵ τις ἔχοι ὄρος καὶ πεδιάδα, τὴν δὲ πεδιάδα ἐγκυκλεύουσαν τὸ ὅρος, βουληθείη δὲ εἰς τὸ πέραν τοῦ ὄρους ἐν τῇ αὐτῇ πεδιάδι παραγενέσθαι, καὶ ὄτε μὲν θελήσει διὰ τῆς πεδιάδος τὴν ὁδοιπορίαν ποιήσασθαι εἰς τὸν τόπον, ὅπου δἂν ἐθέλοι ⟨ἐπέκεινα⟩ τοῦ ὄρους ἀπελθεὶν, δυνατὸν αὐτῷ τοῦτο· εἰ δὲ θελήσει πρῶτον μὲν ἐμβῆναι εἰς τὸ ὄρος καὶ ἀπὸ τοῦ ορους πἀλιν εἰς τὸν τόπον τῆς πεδιάδος τῆς ἐπέκεινα τοῦ ὄρους γενέσθαι, καὶ οὕτως ἀυτῷ δυνατόν.
hōs hei tis echoi oros kai pediada, tēn de pediada enkykleuousan to horos, boulētheiē de eis to peran tou orous en tę̄ autę̄ pediadi paragenesthai, kai ote men thelēsei dia tēs pediados tēn hodoiporian poiēsasthai eis ton topon, hopou dan etheloi ⟨epekeina⟩ tou orous apelthein, dynaton autǭ touto; ei de thelēsei prōton men embēnai eis to oros kai apo tou orous palin eis ton topon tēs pediados tēs epekeina tou orous genesthai, kai houtōs autǭ dynaton.
As if someone had a mountain and a plain, the plain encircling the mountain, and wished to reach the far side of the mountain in the same plain: when he wishes to make the journey through the plain to the place ⟨beyond⟩ the mountain where he wants to go, he can; and if he wishes first to climb the mountain, and from the mountain again to reach the place in the plain beyond the mountain, he can do this too.
Textual problem in this passage: see the notes.
Notes and citation
Summary: An illustration: two routes to the same place.
Cite (SBL): Epiphanius, Anc. 54.6 (Holl GCS 25:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-6). (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.
54.7Holl GCS 25:64
οὕτω μοι νόει καὶ τὸ παρὰ τοῦ ἀποστόλου εἰρημένον· πρῶτον μὲν εἰς τὸν οὐρανὸν ἀναβεβηκέναι, ἔπειτα δὲ εἰς τὸν παράδεισον καταβεβηκέναι⟩,, κατὰ τὸ εἰρημένον »κατέβη ὁ ἀδελφιδοῦς μου εἰς κῆπον αὐτοῦ‘. * καὶ ὁ σωτήρ φησι »σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ«.
houtō moi noei kai to para tou apostolou eirēmenon; prōton men eis ton ouranon anabebēkenai, epeita de eis ton paradeison katabebēkenai⟩,, kata to eirēmenon »katebē ho adelphidous mou eis kēpon autou‘. * kai ho sōtēr phēsi »sēmeron metʼ emou esę̄ en tǭ paradeisǭ«.
So understand also what the apostle said: first he went up into heaven, then went down into paradise, according to the saying, “My beloved went down into his garden.” * And the Savior says, “Today you will be with me in paradise.”
Textual problem in this passage: see the notes.
Song 6:2 (quotation, high confidence) · Luke 23:43 (quotation, high confidence)
Notes and citation
Summary: Paul rose to heaven, then went down into paradise.
- The asterisk marks a gap in the edition.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 54.7 (Holl GCS 25:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-54-7). (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 55
55.1Holl GCS 25:64
55. Εἰ δὲ οὐκ ἔστιν ἐπὶ γῆς ὁ παράδεισος καὶ οὐκ ἀληθινὰ τὰ ἐν Γενέσει γεγραμμένα, ἀλλὰ ἀλληγορεῖται, οὐδὲν ἀληθεύει τῆς ἀκολουθίας, ἀλλὰ πάντα ἀλληγοροῦνται.
55. Ei de ouk estin epi gēs ho paradeisos kai ouk alēthina ta en Genesei gegrammena, alla allēgoreitai, ouden alētheuei tēs akolouthias, alla panta allēgorountai.
But if paradise is not on earth, and what is written in Genesis is not true but allegorized, then nothing in the sequence is true, but everything is allegorized.
Notes and citation
Summary: If paradise is allegory, all of Genesis would be.
Notes on the original text
- Digital text corrected (OCR): ἀλλὰ ἀλληγορεῖτι → ἀλλὰ ἀλληγορεῖται.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 55.1 (Holl GCS 25:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-1). (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.
55.2Holl GCS 25:64
»ἐν ἀρχῇ, γάρ φησι, ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν «· καὶ οὐκ ἔστιν ἀλληγορούμενα, ἀλλʼ ὁρατά. καὶ στερέωμα, φησί, καὶ θάλασσαν, βλαστήματά τε καὶ ξύλα καὶ βοτάνας χόρτον ζῷα ἰχθύας ὄρνεα, πάντα τὰ ὁρώμενα ἐν ἀληθείᾳ γεγονότα. ἄνθρωπον ⟨τε⟩ ἐν ἀληθείᾳ ὄντα ἐποίησεν.
»en archę̄, gar phēsi, epoiēsen ho theos ton ouranon kai tēn «; kai ouk estin allēgoroumena, allʼ horata. kai stereōma, phēsi, kai thalassan, blastēmata te kai xyla kai botanas chorton zǭa ichthyas ornea, panta ta horōmena en alētheią gegonota. anthrōpon ⟨te⟩ en alētheią onta epoiēsen.
For “In the beginning,” it says, “God made the heaven and the ⟨earth⟩”; and these are not allegorized but visible. And the firmament, it says, and the sea, sprouts and trees and plants, grass, animals, fish, birds: all the things seen came into being in truth. And he made man, ⟨who⟩ truly exists.
Textual problem in this passage: see the notes.
Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: Creation in Genesis is real and visible.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 55.2 (Holl GCS 25:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-2). (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.
55.3Holl GCS 25:64
ἔθηκε τοίνυν τοῦτον ὃν ἔπλασεν ἐν τῷ παραδείσῳ, κατʼ εἰκόνα ποιήσας τὸν αὐτὸν ἂνθρωπον, κατʼ εἰκόνα θεοῦ δέ.
ethēke toinyn touton hon eplasen en tǭ paradeisǭ, katʼ eikona poiēsas ton auton anthrōpon, katʼ eikona theou de.
So he put the one whom he had formed in paradise, having made the same man according to the image, according to the image of God.
Gen 2:8 (allusion, high confidence) · Gen 1:27 (allusion, high confidence)
Notes and citation
Summary: God placed man, made in his image, in paradise.
Notes on the original text
- Digital text corrected (stray letter): ὃνβ ἔπλασεν → ὃν ἔπλασεν.
Cite (SBL): Epiphanius, Anc. 55.3 (Holl GCS 25:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-3). (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.
55.4Holl GCS 25:64
μὴ περιεργάζου δὲ τὰ τοῦ θεοῦ δωρήματα τὰ κατὰ χάριν τῷ ἀνθρώπῳ δεδομένα. οὐκ ἀρνόυμεθα γὰρ πάντας ἀνθρώπους εἶναι κατʼ εἰκόνα θεοῦ.
mē periergazou de ta tou theou dōrēmata ta kata charin tǭ anthrōpǭ dedomena. ouk arnoumetha gar pantas anthrōpous einai katʼ eikona theou.
But do not pry into the gifts of God given to man by grace. For we do not deny that all human beings are according to the image of God.
Notes and citation
Summary: All humans bear God's image.
Cite (SBL): Epiphanius, Anc. 55.4 (Holl GCS 25:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-4). (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.
55.5Holl GCS 25:64–65
τὸ τὸ πῶς οὐ περιεργαζόμεθα τοῦ κατʼ εἰκόνα. οὔτε γὰρ τὸ πλάσμα νοοῦμεν κατʼ εἰκόνα οὔτε τὴν ψυχὴν οὔτε τὸν νοῦν οὔτε τὴν ἀρετήν. πολλὰ γάρ ἐστι τὰ κωλύοντά με οὔτως λέγειν.
to to pōs ou periergazometha tou katʼ eikona. oute gar to plasma nooumen katʼ eikona oute tēn psychēn oute ton noun oute tēn aretēn. polla gar esti ta kōlyonta me outōs legein.
But we do not pry into how the image is. For we do not understand the image to be the body, nor the soul, nor the mind, nor virtue. For many things prevent me from speaking so.
Notes and citation
Summary: The image cannot be identified with body, soul, mind, or virtue.
- A repeated word in the digital text seems to stand for a lost word; translated by sense.
Cite (SBL): Epiphanius, Anc. 55.5 (Holl GCS 25:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-5). (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.
55.6Holl GCS 25:65
ἀλλʼ οὔτε λέγομεν τὸ σῶμα μὴ εἶναι κατʼ εἰκόνα οὔτε τὴν ψυχήν. πιστῶν γὰρ τὸ ὁμολογεῖν τὴν γραφὴν καὶ μὴ ἀπίστων ἀπίστων δὲ τὸ »ἀθετεῖν τὴν χάριν( ἔστιν οὖν ἐν τῷ ἀνθρώπῳ τὸ κατʼ εἰκόνα, αὐτὸς δὲ οἶδεν ὁ θεὸς πῶς ἐστιν.
allʼ oute legomen to sōma mē einai katʼ eikona oute tēn psychēn. pistōn gar to homologein tēn graphēn kai mē apistōn apistōn de to »athetein tēn charin( estin oun en tǭ anthrōpǭ to katʼ eikona, autos de oiden ho theos pōs estin.
But neither do we say that the body is not according to the image, nor the soul. For it belongs to the faithful to confess Scripture, and not the unfaithful; and to the unfaithful it belongs “to set aside the grace.” So the image is in man, but God himself knows how it is.
Gal 2:21 (allusion, medium confidence)
Notes and citation
Summary: The image is in man; how, God knows.
Cite (SBL): Epiphanius, Anc. 55.6 (Holl GCS 25:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-6). (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.
55.7Holl GCS 25:65
ἐὰν γὰρ εἴπῃς τὸν ἄνθρωπον ἐποίησε κατʼ εἰκόνα καὶ νομίσῃς εἶναι τὸ σῶμα, ὁ δὲ θεὸς ἀόρατος ἀκατάληπτος ἀπερινόητος,· πῶς τὸ ὁρατὸν καὶ καταληπτὸν καὶ ὑπὸ ἁφὴν ἐμπῖπτον εἰκὼν ἔσται τοῦ ἀοράτου καὶ ἀκαταλήπτου;
ean gar eipę̄s ton anthrōpon epoiēse katʼ eikona kai nomisę̄s einai to sōma, ho de theos aoratos akatalēptos aperinoētos,; pōs to horaton kai katalēpton kai hypo haphēn empipton eikōn estai tou aoratou kai akatalēptou?
For if you say, “He made man according to the image,” and think it is the body, while God is invisible, incomprehensible, inconceivable, how will what is visible and comprehensible and subject to touch be an image of the invisible and incomprehensible?
Notes and citation
Summary: The visible body cannot image the invisible God.
Cite (SBL): Epiphanius, Anc. 55.7 (Holl GCS 25:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-7). (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.
55.8Holl GCS 25:65
καὶ ἐὰν εἴπῃς, οὐκ ἔστι τὸ σῶμα κατʼ εἰκόνα, »ἔλαβε« φησί »χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον«. καὶ ἄνθρωπον καλεῖ τὸ χοϊκόν, καὶ ἄνθρωπον καλεῖ τὸ ψυχικόν· »ἐνεφύσησε« γάρ φησιν »εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν«.
kai ean eipę̄s, ouk esti to sōma katʼ eikona, »elabe« phēsi »choun apo tēs gēs kai eplase ton anthrōpon«. kai anthrōpon kalei to choïkon, kai anthrōpon kalei to psychikon; »enephysēse« gar phēsin »eis to prosōpon autou pnoēn zōēs kai egeneto ho anthrōpos eis psychēn zōsan«.
And if you say the body is not according to the image, “He took,” it says, “dust from the earth and formed man.” And it calls the earthly part “man,” and it calls the animated part “man”: for “he breathed,” it says, “into his face the breath of life, and man became a living soul.”
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: Scripture calls both body and soul “man.”
Cite (SBL): Epiphanius, Anc. 55.8 (Holl GCS 25:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-8). (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.
55.9Holl GCS 25:65
κτιστὴν δὲ τὴν ψυχὴν καὶ τὸ σῶμα νοοῦμεν. πῶς κτιστήν; »ἐνεφύσησε« γάρ φησιν· καὶ οὔτε μέρος θεοῦ λέγομεν εἶναι τὴν ψυχὴν οὔτε ἀλλοτρίαν τοῦ ἐμφυσήματος. πῶς δὲ κατὰ λεπτὸν τοῦτο νοεῖται, θεῷ μόνῳ ἔγνωσται.
ktistēn de tēn psychēn kai to sōma nooumen. pōs ktistēn? »enephysēse« gar phēsin; kai oute meros theou legomen einai tēn psychēn oute allotrian tou emphysēmatos. pōs de kata lepton touto noeitai, theǭ monǭ egnōstai.
We understand the soul and the body to be created. How created? For “he breathed,” it says; and we say neither that the soul is a part of God nor that it is foreign to the breathing. How this is understood in detail is known to God alone.
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: The soul is created, not a part of God.
Cite (SBL): Epiphanius, Anc. 55.9 (Holl GCS 25:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-55-9). (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.
Chapter 56
56.1Holl GCS 25:65
56. Ἡμεῖς δὲ ἀπεριέργως καὶ ἀκακουργήτως πιστεύομεν θεῷ τῷ ἀληθεύοντι ἐν πᾶσι. καὶ ἐὰν ἔιπῃς ὅτι ἡ ψυχή ἐστι τὸ κατʼ εἰκόνα, ⟩ λέγοντος τοῦ ἀποστόλου ὅτι »ζῶν ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διικνούμενος ἄχρι μερισμῶν ψυχῆς‘.
56. Hēmeis de aperiergōs kai akakourgētōs pisteuomen theǭ tǭ alētheuonti en pasi. kai ean eipę̄s hoti hē psychē esti to katʼ eikona, ⟩ legontos tou apostolou hoti »zōn ho logos tou theou kai energēs kai tomōteros hyper pasan machairan distomon kai diiknoumenos achri merismōn psychēs‘.
We, without prying and without guile, believe God, who speaks truly in everything. And if you say that the soul is what is according to the image, ⟨consider⟩ the apostle saying, “The word of God is living and active and sharper than any two-edged sword, and piercing to the division of soul.”
Textual problem in this passage: see the notes.
Heb 4:12 (quotation, high confidence)
Notes and citation
Summary: The soul is divisible, as Hebrews says.
Notes on the original text
- Digital text corrected (OCR: accent): πιστευόμεν → πιστεύομεν.
Cite (SBL): Epiphanius, Anc. 56.1 (Holl GCS 25:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-56-1). (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.
56.2Holl GCS 25:65–66
εἰ τοίνυν μερισμοὺς ἔχει ἡ ψυχή, ὁ θεὸς δὲ ἀμέριστός ἐστι, πῶς δύναται ἡ ψυχὴ εἶναι τὸ κατʼ εἰκόνα; οὐ γὰρ οἶδε τὸ μέλλον ἡ ψυχή, ὁ θεὸς δὲ πάντως οἶδε. καὶ βλέπομεν τὰ ἔμπροσθεν τοῦ σώματος, τὰ κατόπιν ἀγνοοῦντες. καὶ ἐὰν εἴπῃς ὅτι οὐκ ἔστιν ἡ ψυχή, πάντως ὅτι καὶ τὴν ψυχὴν ἄνθρωπον κέκληκεν, καὶ ψυχὴ καὶ σῶμά ἐστιν ἄνθρωπος.
ei toinyn merismous echei hē psychē, ho theos de ameristos esti, pōs dynatai hē psychē einai to katʼ eikona? ou gar oide to mellon hē psychē, ho theos de pantōs oide. kai blepomen ta emprosthen tou sōmatos, ta katopin agnoountes. kai ean eipę̄s hoti ouk estin hē psychē, pantōs hoti kai tēn psychēn anthrōpon keklēken, kai psychē kai sōma estin anthrōpos.
If then the soul has divisions, but God is indivisible, how can the soul be the image? For the soul does not know the future, but God certainly knows it. And we see what is in front of the body, not knowing what is behind. And if you say it is not the soul, certainly he has also called the soul “man,” and man is soul and body.
Notes and citation
Summary: The soul is limited, so it cannot simply be the image.
Cite (SBL): Epiphanius, Anc. 56.2 (Holl GCS 25:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-56-2). (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.
56.3Holl GCS 25:66
ἀλλʼ εἴποις τὸν νοῦν εἶναι τὸ κατʼ εἰκόνα. λέγει ⟩ ἡ γραφή »ὁρῶ νόμον ἕτερον ἀντιστρατευόμενον ἐν τοῖς μέλεσί μου καὶ ἀιχμαλωτίζοντά με ἐν τῷ νοΐ μου τῷ νόμῳ τῆς ἀμαρτίας τῷ οντι ἐν τοῖς μέλεσί μου«. πῶς οὐν αἰχμαλωτιζόμενος ⟩ ἔσται κατʼ εἰκόνα; * ὅτι ψαλῶ τῷ νοΐ, ψαλῶ τῷ πνεύματι«.
allʼ eipois ton noun einai to katʼ eikona. legei ⟩ hē graphē »horō nomon heteron antistrateuomenon en tois melesi mou kai aichmalōtizonta me en tǭ noï mou tǭ nomǭ tēs amartias tǭ onti en tois melesi mou«. pōs oun aichmalōtizomenos ⟩ estai katʼ eikona? * hoti psalō tǭ noï, psalō tǭ pneumati«.
But you might say the mind is the image. ⟨But⟩ Scripture says, “I see another law waging war in my members and taking me captive in my mind to the law of sin that is in my members.” How then will what is taken captive be the image? * that “I will sing with the mind, I will sing with the spirit.”
Textual problem in this passage: see the notes.
Rom 7:23 (quotation, high confidence) · 1 Cor 14:15 (quotation, high confidence)
Notes and citation
Summary: The mind can be captive, so it is not simply the image.
- The asterisk marks a gap in the edition. The first quotation adapts Rom 7:23.
Notes on the original text
- Digital text corrected (OCR: transposed letters; repeated word): ψαλῶ ψαλῶ τῷ νοΐ → ψαλῶ τῷ νοΐ; τῷ πενύματι → τῷ πνεύματι.
Cite (SBL): Epiphanius, Anc. 56.3 (Holl GCS 25:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-56-3). (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.
56.4Holl GCS 25:66
καὶ ἐὰν εἴπῃς ἀρετὴν εἶναι τὸ κατʼ εἰκόνα, ἐρῶ σοι· εἰπέ μοι περὶ τοῦ Ἀδάμ, ποίαν ἀρετὴν εἰργάσατο πρὸ τοῦ αὐτὸν πλασθῆναι; οὐ γὰρ ἦν ⟩ ἐν ἀρχῇ, ἀπʼ ἀρχῆς δὲ ἐπλάσθη κατʼ εἰκόνα. καὶ ἐὰν εἴπῃς μὴ εἶναι τὴν ἀρετήν, οὐ καλῶς λέγεις. τίνι γὰρ πρέπει εἶναι κατʼ εἰκόνα ἀλλʼ ἢ τῇ ἀρετῇ; πρὶν δὲ ἀρετὴς κατʼ εἰκόνα ἐπλάσθη ὁ ἄνθρωπος. οὔπω γὰρ ἦν ὁ Ἀδὰμ ἐν ἀρετῇ πολιτευσάμενος, δηλον- ⟩ ουτε ἐκτισμένος.
kai ean eipę̄s aretēn einai to katʼ eikona, erō soi; eipe moi peri tou Adam, poian aretēn eirgasato pro tou auton plasthēnai? ou gar ēn ⟩ en archę̄, apʼ archēs de eplasthē katʼ eikona. kai ean eipę̄s mē einai tēn aretēn, ou kalōs legeis. tini gar prepei einai katʼ eikona allʼ ē tę̄ aretę̄? prin de aretēs katʼ eikona eplasthē ho anthrōpos. oupō gar ēn ho Adam en aretę̄ politeusamenos, dēlon- ⟩ oute ektismenos.
And if you say virtue is the image, I will say to you: tell me about Adam, what virtue did he practice before he was formed? For ⟨virtue⟩ was not in the beginning, but from the beginning he was formed according to the image. And if you say it is not virtue, you do not speak well. For to what does being according to the image befit, if not to virtue? But man was formed according to the image before virtue. For Adam had not yet lived in virtue, clearly, not ⟨yet⟩ having been created.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Virtue cannot be the image, since Adam was made before any virtue.
- The last clause is damaged; translated by sense.
Notes on the original text
- Digital text corrected (OCR): οὔπω τὰρ ἦν ὁ Ἀδὰρ → οὔπω γὰρ ἦν ὁ Ἀδὰμ.
Topics: Ethics
Cite (SBL): Epiphanius, Anc. 56.4 (Holl GCS 25:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-56-4). (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.
56.5Holl GCS 25:66
καὶ ἐὰν εἴπῃς τὸ βάπτισμα εἶναι κατʼ εἰκόνα, ἀρα οἱ μὴ λαβόντες βάπτισμα δίκαιοι οὐκ ἠσαν κατʼ εἰκόνα; ἀπὸ γὰρ Μωυσέως καὶ θαλάσσης ἤρξατο ὁ τύπος, ἀπὸ Ἰωάννου ἠνοίγη ἡ χάρις, ἐν δὲ Χριστῷ ἐτελειώθη τὸ δῶρον.
kai ean eipę̄s to baptisma einai katʼ eikona, ara hoi mē labontes baptisma dikaioi ouk ēsan katʼ eikona? apo gar Mōyseōs kai thalassēs ērxato ho typos, apo Iōannou ēnoigē hē charis, en de Christǭ eteleiōthē to dōron.
And if you say baptism is the image, were then the righteous who did not receive baptism not according to the image? For the type began from Moses and the sea, grace was opened from John, and the gift was perfected in Christ.
1 Cor 10:2 (allusion, high confidence)
Notes and citation
Summary: Baptism cannot be the image; the righteous before it bore the image.
Topics: Baptism
Cite (SBL): Epiphanius, Anc. 56.5 (Holl GCS 25:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-56-5). (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.
Chapter 57
57.1Holl GCS 25:66
57. Ἔχουσιν οὖν πάντες τὸ κατʼ εἰκόνα, ἀλλ οὐ κατὰ φύσιν. οὐ γὰρ κατὰ ἰσότητα θεοῦ ἔχουσιν οἱ ἄνθρωποι τὸ κατʼ εἰκόνα. ὁ θεὸς γὰρ ἀκατάληπτος ἀπερινόητος, πνεῦμα ὢν καὶ πνεῦμα ὑπὲρ πᾶν πνεῦμα καὶ φῶς ὑπὲρ πᾶν φῶς.
57. Echousin oun pantes to katʼ eikona, all ou kata physin. ou gar kata isotēta theou echousin hoi anthrōpoi to katʼ eikona. ho theos gar akatalēptos aperinoētos, pneuma ōn kai pneuma hyper pan pneuma kai phōs hyper pan phōs.
So all have what is according to the image, but not by nature. For human beings do not have the image according to equality with God. For God is incomprehensible, inconceivable, being Spirit, and Spirit beyond every spirit, and light beyond every light.
Notes and citation
Summary: All bear the image by grace, not by equality with God.
Cite (SBL): Epiphanius, Anc. 57.1 (Holl GCS 25:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-57-1). (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.
57.2Holl GCS 25:66
ἃ δὲ αὐτὸς ἐδωρήσατο οὐκ ἀποστεροῦμεν ⟨τὸν ἄνθρωπον⟩·· ἀληθὴς γάρ ἐστιν ὁ μετὰ χάριτος τὸ κατ εἰκόνα τῷ ἀνθρώπῳ δωρησάμενος. καὶ νοὴσαί ἐστιν ἀπὸ τῶν ὁμοίων·
ha de autos edōrēsato ouk aposteroumen ⟨ton anthrōpon⟩;; alēthēs gar estin ho meta charitos to kat eikona tǭ anthrōpǭ dōrēsamenos. kai noēsai estin apo tōn homoiōn;
But what he bestowed we do not take away ⟨from man⟩; for he is true who graciously bestowed the image on man. And it can be understood from comparable things:
Textual problem in this passage: see the notes.
Notes and citation
Summary: God truly gave the image, as a comparison shows.
Notes on the original text
- Digital text corrected (OCR: extra letter): ἀποστεροῦμαεν → ἀποστεροῦμεν.
Cite (SBL): Epiphanius, Anc. 57.2 (Holl GCS 25:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-57-2). (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.
57.3Holl GCS 25:66
ὁρῶμεν γὰρ ὅτι ἔλαβεν ὁ σωτὴρ εἰς τὰς χεῖρας αὐτοῦ, ὡς ἔχει ἐν τῷ εὐαγγελίῳ, ὅτε ἀνέκειτο ἐν τῷ δείπνῳ καὶ ἔλαβε τάδε καὶ εὐχαριστήσας εἶπε τοῦτό μού ἐστι τάδε« καὶ ἔδωκε τοῖς αὐτοῦ μαθηταῖς καὶ εἶπε τοῦτό μού ἐστι τάδε.«
horōmen gar hoti elaben ho sōtēr eis tas cheiras autou, hōs echei en tǭ euangeliǭ, hote anekeito en tǭ deipnǭ kai elabe tade kai eucharistēsas eipe touto mou esti tade« kai edōke tois autou mathētais kai eipe touto mou esti tade.«
for we see that the Savior took into his hands, as it is in the Gospel, when he reclined at the supper, such-and-such, and having given thanks said, “This is my such-and-such”; and he gave to his disciples and said, “This is my such-and-such.”
Matt 26:26 (allusion, high confidence)
Notes and citation
Summary: At the supper Christ said of what he held, “This is my …”.
- Epiphanius deliberately avoids naming the bread and the body (τάδε, “such-and-such”), a reticence about the mysteries common in the fourth century. The Eucharistic passage is translated exactly as written.
Topics: Eucharist
Cite (SBL): Epiphanius, Anc. 57.3 (Holl GCS 25:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-57-3). (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.
57.4Holl GCS 25:66–67
καὶ ὁρῶμεν ὅτι οὐκ ἴσον ἐστὶν οὐδὲ ὅμοιον οὐ τῇ ἐνσάρκῳ εἰκόνι οὐ τῇ ἀοράτῳ θεότητι οὐ τοῖς χαρακτῆρσι τῶν μελῶν. τὸ μὲν γάρ ἐστι στρογγυλοειδὲς * καὶ ἀναίσθητον.
kai horōmen hoti ouk ison estin oude homoion ou tę̄ ensarkǭ eikoni ou tę̄ aoratǭ theotēti ou tois charaktērsi tōn melōn. to men gar esti strongyloeides * kai anaisthēton.
And we see that it is not equal nor alike, neither to the incarnate image, nor to the invisible Godhead, nor to the features of the limbs. For the one is round in shape * and without sensation.
Textual problem in this passage: see the notes.
Notes and citation
Summary: What he held does not look like his body.
- The asterisk marks a gap in the edition.
Topics: Eucharist
Cite (SBL): Epiphanius, Anc. 57.4 (Holl GCS 25:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-57-4). (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.
57.5Holl GCS 25:67
* ὡς πρὸς τὴν δύναμιν καὶ ἠθέλησεν χάριτι εἰπεῖν τοῦτό μού ἐστι τάδε« καὶ οὐδεὶς ἀπιστεῖ τῷ λόγῳ. ὁ γὰρ μὴ πιστεύων εἶναι αὐτὸν ἀληθινὸν ἐν ᾡ εἰπεν, ἐκπίπτει τῆς χάριτος καὶ τῆς σωτηρίας.
* hōs pros tēn dynamin kai ēthelēsen chariti eipein touto mou esti tade« kai oudeis apistei tǭ logǭ. ho gar mē pisteuōn einai auton alēthinon en hǭ eipen, ekpiptei tēs charitos kai tēs sōtērias.
* as to its power; and he willed by grace to say, “This is my such-and-such,” and no one disbelieves the word. For whoever does not believe that he is true in what he said falls away from grace and salvation.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's word is to be believed; disbelief forfeits grace.
- The asterisk marks a gap in the edition.
Topics: Eucharist
Cite (SBL): Epiphanius, Anc. 57.5 (Holl GCS 25:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-57-5). (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.
57.6Holl GCS 25:67
ὅταν δὲ ἀκούσωμεν, καὶ πιστεύσωμεν· πιστεύομεν ὄτι ἔστιν αὐτοῦ *, τὸν δὲ κύριον ἡμῶν οἴδαμεν ὅλον αἴσθησιν ὅλον αἰσθητικὸν ὅλον θεὸν ὄλον κινοῦντα ὅλον ἐνεργοῦντα ὅλον φῶς ὅλον Λόγον, ἀκατάληπτον, ἀλλὰ μετὰ χάριτος ἡμῖν τοῦτο δεδωρημένον.
hotan de akousōmen, kai pisteusōmen; pisteuomen oti estin autou *, ton de kyrion hēmōn oidamen holon aisthēsin holon aisthētikon holon theon olon kinounta holon energounta holon phōs holon Logon, akatalēpton, alla meta charitos hēmin touto dedōrēmenon.
And when we hear, we also believe; we believe that it is his *; and we know our Lord to be wholly sensation, wholly sensing, wholly God, wholly moving, wholly working, wholly light, wholly Word, incomprehensible, but having bestowed this on us with grace.
Textual problem in this passage: see the notes.
Notes and citation
Summary: We believe it is his, though the Lord is wholly beyond it.
- The asterisk marks a gap in the edition; the missing word is probably “body.”
Topics: Eucharist
Cite (SBL): Epiphanius, Anc. 57.6 (Holl GCS 25:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-57-6). (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 58
58.1Holl GCS 25:67
58. Οὗτος τοίνυν ὁ Ἀδὰμ ἐν τῷ παραδείσῳ ἐτέθη καὶ ἔφαγεν ἀπὸ τοῦ ξύλου. ὁ δὲ παράδεισος, φησίν »ἐν Ἐδὲμ κατὰ ἀνατολάς‘· πηγὴ δὲ ἀνέβαινεν ἐξ Ἐδέμ«, καὶ οὐκ εἶπε »κατέβαινεν«, ἱνα μὴ νομίσωμεν ἐν οὐρανῷ εἶναι τὴν Ἐδέμ. εἰ γὰρ ἐν οὐρανῷ ἠν, ἄνωθεν ἂν εἶπε »κατέρχεται« πηγή. ἀλλὰ ⟨καί⟩ φησι ποταμὸς ἐκπορεύεται Ἐδέμ«· καὶ οὐκ εἶπε κατέρχεται.
58. Houtos toinyn ho Adam en tǭ paradeisǭ etethē kai ephagen apo tou xylou. ho de paradeisos, phēsin »en Edem kata anatolas‘; pēgē de anebainen ex Edem«, kai ouk eipe »katebainen«, hina mē nomisōmen en ouranǭ einai tēn Edem. ei gar en ouranǭ ēn, anōthen an eipe »katerchetai« pēgē. alla ⟨kai⟩ phēsi potamos ekporeuetai Edem«; kai ouk eipe katerchetai.
This Adam, then, was placed in paradise and ate from the tree. And paradise, it says, is “in Eden, toward the east”; and “a spring went up out of Eden,” and it did not say “came down,” so that we might not think Eden is in heaven. For if it were in heaven, it would have said a spring “comes down” from above. But it ⟨also⟩ says, “A river goes out from Eden,” and it did not say “comes down.”
Textual problem in this passage: see the notes.
Gen 2:8 (quotation, high confidence) · Gen 2:6 (quotation, medium confidence) · Gen 2:10 (quotation, high confidence)
Notes and citation
Summary: Eden is on earth: its spring goes up, not down.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.1 (Holl GCS 25:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-1). (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.
58.2Holl GCS 25:67–68
οὑτος »ἀφορίζεται εἰς τέσσαρας ἀρχάς. ὄνομα τῷ ἑνὶ φεισών«, καὶ ὁρῶμεν τὸν Φεισὼν ἐπʼ ὄφεσιν ἡμῶν. καὶ Φεισὼν μέν ἐστιν ὁ Γάγγης παρὰ τοῖς Ἰνδοῖς καλούμενος καὶ Αἰθίοψιν, Ἕλληνες δὲ τοῦτον καλοῦσιν Ἰνδὸν ποταμόν. πᾶσαν γὰρ τὴν Εὐιλὰτ περικυκλοῖ«, τὴν μικρὰν Αἰθιοπίαν καὶ τὴν μεγάλην, τὰ μέρη τῶν Εὐιλαίων, διαπερᾷ δὲ τὴν μεγάλην Αἰθιοπίαν καὶ πίπτει εἰς τὸν νότον καὶ δύνει ἔσωθεν Γαδείρων εἰς τὸν μέγαν Ὠκεανόν.
houtos »aphorizetai eis tessaras archas. onoma tǭ heni pheisōn«, kai horōmen ton Pheisōn epʼ ophesin hēmōn. kai Pheisōn men estin ho Gangēs para tois Indois kaloumenos kai Aithiopsin, Hellēnes de touton kalousin Indon potamon. pasan gar tēn Euilat perikykloi«, tēn mikran Aithiopian kai tēn megalēn, ta merē tōn Euilaiōn, diaperą de tēn megalēn Aithiopian kai piptei eis ton noton kai dynei esōthen Gadeirōn eis ton megan Ōkeanon.
This “is divided into four heads. The name of the one is Pishon,” and we see the Pishon before our eyes. The Pishon is the river called Ganges among the Indians and Ethiopians, and the Greeks call it the Indus river. For “it encircles all the land of Havilah,” lesser and greater Ethiopia, the regions of the Havilites, and it crosses great Ethiopia and falls toward the south and sinks inside Gadeira into the great Ocean.
Gen 2:10 (quotation, high confidence) · Gen 2:11 (quotation, high confidence)
Notes and citation
Summary: The Pishon is identified with the Ganges or Indus.
- The geography is Epiphanius's own.
Notes on the original text
- Digital text corrected (OCR: extra letter): ἀφοσρίζεται → ἀφορίζεται.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.2 (Holl GCS 25:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-2). (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.
58.3Holl GCS 25:68
δεύτερος ποταμὸς »Γεών«. καὶ αἰσθητὸν ὁρῶμεν τὸν ποταμὸν καὶ οὐκ ἀλληγορούμενον· οὑτος γὰρ ὁ κατὰ τὴν Αἰθιοπίαν κατερχόμενος καὶ διαπερῶν τὴν μικρὰν Αἰθιοπίαν, Ἀνουβῖτίν τε καὶ Βλεμμύαν καὶ Αʼξωμῖτιν καὶ ἐπικλύζων τὰ μέρη Θηβαΐδος καὶ Αἰγύπτου εἰς τὴν θάλασσαν ταύτην ἐκπίπτει. εἰ τις ἀπιστεῖ, ἀκουέτω τοῦ Ἰερεμίου λέγοντος »ἵνα τί ὑμῖν καὶ τῇ γῇ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γεὼν τὸ τεθολωμένον«;
deuteros potamos »Geōn«. kai aisthēton horōmen ton potamon kai ouk allēgoroumenon; houtos gar ho kata tēn Aithiopian katerchomenos kai diaperōn tēn mikran Aithiopian, Anoubitin te kai Blemmyan kai Aʼxōmitin kai epiklyzōn ta merē Thēbaïdos kai Aigyptou eis tēn thalassan tautēn ekpiptei. ei tis apistei, akouetō tou Ieremiou legontos »hina ti hymin kai tę̄ gę̄ Aigyptou tou piein hydōr Geōn to tetholōmenon«?
The second river is “Gihon.” And we see the river as perceptible and not allegorized; for it is the one that comes down through Ethiopia and crosses lesser Ethiopia, the Anubitis, the Blemmyes, and Axumitis, and flooding the regions of the Thebaid and Egypt falls into this sea. If anyone disbelieves, let him hear Jeremiah saying, “What have you and the land of Egypt to do with drinking the muddy water of Gihon?”
Gen 2:13 (quotation, high confidence) · Jer 2:18 (quotation, high confidence)
Notes and citation
Summary: The Gihon is the Nile.
- Jer 2:18 LXX names the Gihon (Hebrew: Shihor, the Nile).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.3 (Holl GCS 25:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-3). (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.
58.4Holl GCS 25:68
τρίτος‘ φησί »ποταμὸς Τίγρης, ὁ πορευόμενος κατέναντι τῶν Ἀσσυρίων‘ «· διατέμνει γὰρ τὰ μέρη τῆς Ἀνατολῆς καὶ δύνει ὑπὸ τὴν γῆν καὶ ἀνίσχει ἀπὸ τῆς Ἀρμενίας κατὰ μέσον Καρδυαίων καὶ Ἀρμενίων καὶ ἀναπηγάζει πάλιν καὶ διατέμνεται εἰς τὴν τῶν Ἀσσυρίων γῆν.
tritos‘ phēsi »potamos Tigrēs, ho poreuomenos katenanti tōn Assyriōn‘ «; diatemnei gar ta merē tēs Anatolēs kai dynei hypo tēn gēn kai anischei apo tēs Armenias kata meson Kardyaiōn kai Armeniōn kai anapēgazei palin kai diatemnetai eis tēn tōn Assyriōn gēn.
“The third river,” it says, “is the Tigris, which flows opposite the Assyrians”; for it cuts through the regions of the East and sinks under the earth and rises from Armenia between the Carduaeans and Armenians and springs up again and is divided into the land of the Assyrians.
Gen 2:14 (quotation, high confidence)
Notes and citation
Summary: The Tigris is the third river.
Notes on the original text
- Digital text corrected (OCR: ξ for φ): τρίτος‘ ξησί → τρίτος‘ φησί.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.4 (Holl GCS 25:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-4). (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.
58.5Holl GCS 25:68
ἀλλὰ καὶ ὁ ποταμὸς ὁ τέταρτος Εὐφράτης, ὡσαύτως ὁμοίως τῷ αὐτῷ τρόπῳ δύνων ὑπὸ τὴν γῆν ἀνέρχεται ἀπὸ τῆς Αρμενίας καὶ οὕτως ἐπικλύζει τὴν Περσίδα. εἰ τοίνυν οὐκ ἔνι παράδεισος αἰσθητός, οὐκ ἐνι πηγή· εἰ οὐκ ἔνι πηγή, οὐκ ἔνι ποταμός· εἰ οὐκ ἔνι ποταμός, οὐκ εἰσὶ τέσσαρες ἀρχαί· εἰ οὐκ ἔνι Φεισών, οὐκ ἔνι Γεών, οὐκ ἔνι Τίγρης· εἰ οὐκ ἔνι Τίγρης, οὐκ ἔνι Εὐφράτης·
alla kai ho potamos ho tetartos Euphratēs, hōsautōs homoiōs tǭ autǭ tropǭ dynōn hypo tēn gēn anerchetai apo tēs Armenias kai houtōs epiklyzei tēn Persida. ei toinyn ouk eni paradeisos aisthētos, ouk eni pēgē; ei ouk eni pēgē, ouk eni potamos; ei ouk eni potamos, ouk eisi tessares archai; ei ouk eni Pheisōn, ouk eni Geōn, ouk eni Tigrēs; ei ouk eni Tigrēs, ouk eni Euphratēs;
And also the fourth river, the Euphrates, likewise in the same way sinks under the earth, comes up from Armenia, and so floods Persia. If then there is no perceptible paradise, there is no spring; if there is no spring, there is no river; if there is no river, there are no four heads; if there is no Pishon, there is no Gihon, no Tigris; if there is no Tigris, there is no Euphrates;
Gen 2:14 (allusion, high confidence)
Notes and citation
Summary: Denying paradise undoes the rivers too.
Notes on the original text
- Digital text corrected (repeated word): εἰ τοίνυν οὐκ οὐκ ἔνι → εἰ τοίνυν οὐκ ἔνι.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.5 (Holl GCS 25:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-5). (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.
58.7Holl GCS 25:68
εἰ οὐκ ἔνι Εὐφράτης, οὐκ ἔνι συκῆ, οὐκ ἔνι φύλλα, οὐκ ἔνι Ἀδάμ, οὐκ ἔνι ⟩ φαγεῖν, οὐκ ἔνι Εὔα· εἰ οὐκ ἔνι Εὔα, οὐκ ἔφαγεν ἀπὸ τοῦ ξύλου· εἰ οὐκ ἔφαγεν ἀπὸ τοῦ ξύλου, οὐκ ἔνι Ἀδάμ·
ei ouk eni Euphratēs, ouk eni sykē, ouk eni phylla, ouk eni Adam, ouk eni ⟩ phagein, ouk eni Eua; ei ouk eni Eua, ouk ephagen apo tou xylou; ei ouk ephagen apo tou xylou, ouk eni Adam;
if there is no Euphrates, there is no fig tree, no leaves, no Adam, no ⟨eating⟩, no Eve; if there is no Eve, he did not eat from the tree; if he did not eat from the tree, there is no Adam;
Textual problem in this passage: see the notes.
Notes and citation
Summary: The chain continues to Adam and Eve.
- There is no section 58.6 in the digital text.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.7 (Holl GCS 25:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-7). (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.
58.8Holl GCS 25:68–69
εἰ οὐκ ἔνι Ἀδάμ, οὐκ εἰσὶν ἄνθρωποι, ἀλλὰ μῦθος λοιπὸν ἡ ἀλήθεια καὶ ἀλληγορεῖται τὰ πάντα. ἔστι τοίνυν Ἀδάμ· ἔσμεν γὰρ ἐξ αὐτοῦ, τὸ γένος αὐτοῦ ὄντες πάντες κατὰ διαδοχήν, καὶ ὁρῶμεν αὐτὸν διὰ τοῦ πλήθους ἐν τῇ διαδοχῇ.
ei ouk eni Adam, ouk eisin anthrōpoi, alla mythos loipon hē alētheia kai allēgoreitai ta panta. esti toinyn Adam; esmen gar ex autou, to genos autou ontes pantes kata diadochēn, kai horōmen auton dia tou plēthous en tę̄ diadochę̄.
if there is no Adam, there are no human beings, but truth is henceforth a myth and everything is allegorized. So there is an Adam; for we are from him, all being his race by succession, and we see him through the multitude in the succession.
Notes and citation
Summary: Adam is real, for we are his descendants.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 58.8 (Holl GCS 25:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-58-8). (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 59
59.1Holl GCS 25:69
59. Ἀδὰμ γὰρ γεννᾷ κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ τὸν Σήθ. ἵνα ⟨γὰρ⟩ μή τις νομίσῃ τὸν πεπλασμένον καὶ τοὺς γεγεννημένους ἄλλους, διὰ τοῦτό φησιν ἡ γραφή »κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ( Σὴθ δὲ γεννᾷ τὸν Ἐνώς, Ἐνὼς τὸν Καϊνάν, Καϊνὰν τὸν Μαλελεήλ, Μαλελεὴλ τὸν Ἰάρετ καὶ Ἰάρετ τὸν Ἐνώχ, Ἐνὼχ τὸν Μαθουσάλα, Μαθουσάλα τὸν Λάμεχ, Λάμεχ τὸν Νῶε, καὶ γέγονε κατακλυσμός, οὐκ ἀλληγορίᾳ ἀλλʼ ἀληθείᾳ, καὶ ἀπώλετο πᾶσα ψυχή, ἔμειναν δὲ »ὀκτὼ ψυχαὶ« ἀνθρώπων.
59. Adam gar genną kata tēn idean autou kai kata tēn eikona autou ton Sēth. hina ⟨gar⟩ mē tis nomisę̄ ton peplasmenon kai tous gegennēmenous allous, dia touto phēsin hē graphē »kata tēn idean autou kai kata tēn eikona autou( Sēth de genną ton Enōs, Enōs ton Kaïnan, Kaïnan ton Maleleēl, Maleleēl ton Iaret kai Iaret ton Enōch, Enōch ton Mathousala, Mathousala ton Lamech, Lamech ton Nōe, kai gegone kataklysmos, ouk allēgorią allʼ alētheią, kai apōleto pasa psychē, emeinan de »oktō psychai« anthrōpōn.
For Adam begets Seth according to his form and according to his image. ⟨For⟩ so that no one might think the one formed and those begotten are different, Scripture says “according to his form and according to his image.” And Seth begets Enosh, Enosh Kenan, Kenan Mahalalel, Mahalalel Jared, and Jared Enoch, Enoch Methuselah, Methuselah Lamech, Lamech Noah; and the flood came, not in allegory but in truth, and every soul perished, and “eight souls” of men remained.
Textual problem in this passage: see the notes.
Gen 5:3 (quotation, high confidence) · Gen 5:6 (allusion, high confidence) · 1 Pet 3:20 (quotation, high confidence)
Notes and citation
Summary: The generations from Adam to Noah and the flood are real.
Notes on the original text
- Digital text corrected (OCR: ε for ι; OCR: θ for δ): κατὰ τὴν ἐδέαν αὐτοῦ → κατὰ τὴν ἰδέαν αὐτοῦ; Σὴθ θὲ γεννᾷ → Σὴθ δὲ γεννᾷ.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 59.1 (Holl GCS 25:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-59-1). (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.
59.2Holl GCS 25:69
ψυχὰς πάλιν ἐὰν ἀκούσῃς, μὴ νομίσῃς πλάσματα μὴ ἔχειν. ἀπὸ γὰρ τοῦ ἑνὸς εἴδους ὁ ἄνθρωπος ὅλος καλεῖται. »κατέβη«, γάρ φησιν ἡ γραφή, »Ἰακὼβ εἰς Αἴγυπτον ἐν ψυχαῖς ἐβδομήκοντα πέντε«, οὐχ ὅτι αἱ ψυχαὶ εἵποντο ἄνευ σωμάτων, ἀλλὰ σὺν σώμασι· ὅλον ⟨οὖν⟩ τὸν ἄνθρωπον κέκληκεν. καί »ἠμεν ἐν τῷ πλοίῳ ὡς ὀγδοήκοντα ψυχαί«, φησὶν ὁ Λουκᾶς, ὁ συγγραψάμενος τὰς πράξεις τῶν ἀποστόλων.
psychas palin ean akousę̄s, mē nomisę̄s plasmata mē echein. apo gar tou henos eidous ho anthrōpos holos kaleitai. »katebē«, gar phēsin hē graphē, »Iakōb eis Aigypton en psychais ebdomēkonta pente«, ouch hoti hai psychai heiponto aneu sōmatōn, alla syn sōmasi; holon ⟨oun⟩ ton anthrōpon keklēken. kai »ēmen en tǭ ploiǭ hōs ogdoēkonta psychai«, phēsin ho Loukas, ho syngrapsamenos tas praxeis tōn apostolōn.
And if you hear “souls” again, do not think they have no bodies. For from one form the whole man is named. For “Jacob went down,” says Scripture, “into Egypt with seventy-five souls,” not that the souls followed without bodies, but with bodies; ⟨so⟩ it called the whole man. And “we were in the ship about eighty souls,” says Luke, who wrote the Acts of the Apostles.
Textual problem in this passage: see the notes.
Acts 7:14 (allusion, high confidence) · Gen 46:27 (allusion, medium confidence) · Acts 27:37 (quotation, medium confidence)
Notes and citation
Summary: “Souls” in Scripture means whole persons.
- Seventy-five souls is the Septuagint count (Gen 46:27 LXX; Acts 7:14). Acts 27:37 reads 276 in most manuscripts; Epiphanius's “about eighty” is his own reading.
Notes on the original text
- Digital text corrected (OCR: doubled letter; OCR: ο for α; joined words): ψυχὰς πόλιν → ψυχὰς πάλιν; ὅλοςκαλεὶται → ὅλος καλεῖται; ὁ Λουκκᾶς → ὁ Λουκᾶς.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 59.2 (Holl GCS 25:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-59-2). (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.
59.3Holl GCS 25:69
καὶ ἡ συνήθεια τοὺς δούλους σώματα εἴωθε καλεῖν. δεσπότης ἐστί, φησίν, ἐκατὸν σωμάτων· ἀλλὰ καὶ ψυχὰς ἐχόντων. ἐπειδὴ δὲ ἡ δεσποτεία τῶν ἀνθρώπων σωμάτων κυριεύει ἀλλʼ οὐ ψυχῶν, διὰ τοῦτο τοὺς δούλους εὐλόγως σώματα ἐκάλεσαν σὺν ψυχαῖς, ἕνα δείξῃ τὴν χρῆσιν τῶν σωμάτων.
kai hē synētheia tous doulous sōmata eiōthe kalein. despotēs esti, phēsin, ekaton sōmatōn; alla kai psychas echontōn. epeidē de hē despoteia tōn anthrōpōn sōmatōn kyrieuei allʼ ou psychōn, dia touto tous doulous eulogōs sōmata ekalesan syn psychais, hena deixę̄ tēn chrēsin tōn sōmatōn.
And custom is used to call slaves “bodies”: “He is master,” they say, “of a hundred bodies,” yet they have souls. But since human mastery rules over bodies but not souls, for this reason they reasonably called slaves “bodies,” with their souls, to show the use of the bodies.
Notes and citation
Summary: Slaves are called “bodies” though they have souls.
Cite (SBL): Epiphanius, Anc. 59.3 (Holl GCS 25:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-59-3). (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.
59.4Holl GCS 25:69–70
ἐξῆλθε δὲ Νῶε ἐκ τῆς κιβωτοῦ γεννήσας τὸν Σὴμ τὸν Χὰρ τὸν Ἰάφεθ. Σὴν δὲ γεννᾷ τὸν Ἀρφαξάδ, Ἀρφαξὰδ γεννᾷ τὸν Καϊνάν, Καϊνὰν τὸν Σάλα, Σάλα τὸν Ἔβερ, Ἔβερ τὸν Φαλέκ, Φαλὲκ τὸν Ῥαγαῦ, Ῥαγαῦ τὸν Σερούχ, Σεροὺχ τὸν Ναχώρ, Ναχὼρ τὸν Θάρρα, Θάρρα τὸν Ἀβραάμ, Ἀβραὰμ τὸν Ἰσαάκ, Ἰσαὰκ τὸν Ἰακώβ, Ἱακὼβ τὸν Ἱούδαν, Ἰούδας τὸν Φαρές, Φαρὲς τὸν Ἑσρώμ, Ἐσρὼμ τὸν Ἀρὰμ Ἀρὰμ τὸν Ἀμιναδάμ, Ἀμιναδὰμ τὸν ναασώμ, Ναασὼμ τὸν Σαλμών, Σαλμὼν τὸν Βοόζ, Βοὸζ τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴσ τὸν Ἰεσσαί, Ἰεσσαὶ τὸν Δαυὶδ τὸν βασιλέα, Δαυὶδ τὸν Σολομῶντα ἐκ τῆς τοῦ Οὐρίου, Σολομῶν τὸν Ῥοβοάμ, Ῥοβοὰμ τὸν Ἀβιά, Αβιὰ τὸν Ασάφ, Ἀσὰφ τὸν Ἰωσαφάτ, Ἰωσαφὰτ τὸν Ἰωράμ, Ἰωρὰμ τὸν Ὀχοζίαν, Ὀχοζίας τὸν Ἰωάς, Ἰωὰς τὸν Ἀμεσίαν, Ἀμεσίας τὸν Ὀζίαν, τὸν κληθέντα Ἀζαρίαν, Ὀζίας τὸν Ἰωάθαμ, Ἰωάθαμ τὸν Ἄχαζ, Αχαζ τὸν Ἐζεκίαν, Ἐζεκίας τὸν Μανασσῆ, Μανασσῆς τὸν Ἀμώς, Ἀμὼς τὸν Ἰωσίαν, Ἰωσίας τὸν Ἰεχονίαν, Ἰεχονίας πάλιν τὸν Σαλαθιήλ, Σαλαθιὴλ τὸν Ζοροβάβελ, Ζοροβάβελ τὸν Ἀβιούδ, Ἀβιοὺδ τὸν Ἐλιακείμ, Ἐλιακεὶμ τὸν Ἀσώρ, Ἀσὼρ τὸν Σαδώκ, Σαδὼκ τὸν Ἀχείμ, Ἀχεὶμ τὸν Ἐλιούδ, Ἐλιοὺδ τὸν Ἐλεάζαρ, Ἐλεάζαρ τὸν Ματθίαν, Ματθίας τὸν Ἰακώβ, Ἰακὼβ τὸν Ἰωσήφ.
exēlthe de Nōe ek tēs kibōtou gennēsas ton Sēm ton Char ton Iapheth. Sēn de genną ton Arphaxad, Arphaxad genną ton Kaïnan, Kaïnan ton Sala, Sala ton Eber, Eber ton Phalek, Phalek ton Rhagau, Rhagau ton Serouch, Serouch ton Nachōr, Nachōr ton Tharra, Tharra ton Abraam, Abraam ton Isaak, Isaak ton Iakōb, Hiakōb ton Hioudan, Ioudas ton Phares, Phares ton Hesrōm, Esrōm ton Aram Aram ton Aminadam, Aminadam ton naasōm, Naasōm ton Salmōn, Salmōn ton Booz, Booz ton Iōbēd ek tēs Rhouth, Iōbēs ton Iessai, Iessai ton Dauid ton basilea, Dauid ton Solomōnta ek tēs tou Ouriou, Solomōn ton Rhoboam, Rhoboam ton Abia, Abia ton Asaph, Asaph ton Iōsaphat, Iōsaphat ton Iōram, Iōram ton Ochozian, Ochozias ton Iōas, Iōas ton Amesian, Amesias ton Ozian, ton klēthenta Azarian, Ozias ton Iōatham, Iōatham ton Achaz, Achaz ton Ezekian, Ezekias ton Manassē, Manassēs ton Amōs, Amōs ton Iōsian, Iōsias ton Iechonian, Iechonias palin ton Salathiēl, Salathiēl ton Zorobabel, Zorobabel ton Abioud, Abioud ton Eliakeim, Eliakeim ton Asōr, Asōr ton Sadōk, Sadōk ton Acheim, Acheim ton Elioud, Elioud ton Eleazar, Eleazar ton Matthian, Matthias ton Iakōb, Iakōb ton Iōsēph.
And Noah came out of the ark, having begotten Shem, Ham, and Japheth. And Shem begets Arphaxad, Arphaxad begets Cainan, Cainan Shelah, Shelah Eber, Eber Peleg, Peleg Reu, Reu Serug, Serug Nahor, Nahor Terah, Terah Abraham, Abraham Isaac, Isaac Jacob, Jacob Judah, Judah Perez, Perez Hezron, Hezron Ram, Ram Amminadab, Amminadab Nahshon, Nahshon Salmon, Salmon Boaz, Boaz Obed by Ruth, Obed Jesse, Jesse David the king, David Solomon by the wife of Uriah, Solomon Rehoboam, Rehoboam Abijah, Abijah Asaph, Asaph Jehoshaphat, Jehoshaphat Joram, Joram Ahaziah, Ahaziah Joash, Joash Amaziah, Amaziah Uzziah, who was called Azariah, Uzziah Jotham, Jotham Ahaz, Ahaz Hezekiah, Hezekiah Manasseh, Manasseh Amos, Amos Josiah, Josiah Jechoniah, Jechoniah again Shealtiel, Shealtiel Zerubbabel, Zerubbabel Abiud, Abiud Eliakim, Eliakim Azor, Azor Zadok, Zadok Achim, Achim Eliud, Eliud Eleazar, Eleazar Matthan, Matthan Jacob, Jacob Joseph.
Gen 11:10 (allusion, high confidence) · Luke 3:36 (allusion, medium confidence) · Matt 1:2 (allusion, high confidence) · Matt 1:16 (allusion, high confidence)
Notes and citation
Summary: The genealogy from Noah to Joseph.
- The list follows Gen 11 (with Cainan, as in the Septuagint and Luke 3:36) and Matt 1:2–16, with Matthew's spellings Asaph and Amos. Epiphanius adds Ahaziah and Joash, whom Matthew omits. Names are given in their usual English forms.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 59.4 (Holl GCS 25:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/46-1/#p-59-4). (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.