The Well-Anchored Man 70.1–80.8
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 70
70.1Holl GCS 25:87
70. Συνεργεῖ τοίνυν, ὡς ἀποδέδεικται, τᾠ πατρὶ ὁ μἱὸς καὶ τὸ πνεῦμα τὸ ἃγιον· »τᾠ λόγω γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν«. προσκυνητὸν δὲ τὸ | πνεῦμα τὸ ἅγιον· »τοὺς γὰρ προσκυνοῦντας D169 θεῷ ἐν πνεύματι δεῖ προσκυνεῖν καὶ ἀληθείᾳ.«
70. Synergei toinyn, hōs apodedeiktai, tǭ patri ho mios kai to pneuma to hagion; »tǭ logō gar kyriou hoi ouranoi estereōthēsan kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn«. proskynēton de to | pneuma to hagion; »tous gar proskynountas D169 theǭ en pneumati dei proskynein kai alētheią.«
So, as has been shown, the Son and the Holy Spirit work together with the Father: “For by the word of the Lord the heavens were made firm, and all their host by the breath of his mouth.” And the Holy Spirit is to be worshiped: “For those who worship God must worship in Spirit and truth.”
Ps 33:6 (32:6 LXX) (quotation, high confidence) · John 4:24 (quotation, high confidence)
Notes and citation
Summary: Son and Spirit create with the Father; the Spirit is worshiped.
- A stray page marker (D169) in the digital text is ignored.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.1 (Holl GCS 25:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-1). (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.
70.2Holl GCS 25:87
εἰ δὲ συνεργεῖ ταῦτα, κτίσις κτίσιν οὐκ ἐργάζεται οὐδὲ κτιστὴ ἡ θεότης γίνεται οὐδὲ ἐν μέτρῳ ἢ περιοχῇ θεὸς γινώσκεται. ἔστι γὰρ ἀπερίγραφος ἀχώρητος ἀπερινόητος, πάντα περιέχων τὰ ποιήματα τοῦ θεοῦ.
ei de synergei tauta, ktisis ktisin ouk ergazetai oude ktistē hē theotēs ginetai oude en metrǭ ē periochę̄ theos ginōsketai. esti gar aperigraphos achōrētos aperinoētos, panta periechōn ta poiēmata tou theou.
And if these work together, a creature does not make a creature, nor does the Godhead become created, nor is God known in measure or containment. For he is uncircumscribed, uncontained, inconceivable, containing all the works of God.
Notes and citation
Summary: Co-creators cannot be creatures.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.2 (Holl GCS 25:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-2). (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.
70.3Holl GCS 25:87
οὐδὲ λατρευτὴ ἡ κτίσις· »ἐλάτρευσαν, γάρ ⟨φησιν⟩, τῇ κτίσει παρὰ τὸν καὶ ἐμωράνθησαν«. πῶς γὰρ οὐ μωρὸν κτίσιν θεολογεῖν ἀθετεῖν τε ⟨τὴν⟩ πρώτην ἐντολὴν τὴν λέγουσαν »ἄκουε Ισραήλ, κύριος θεός σου κύριος εἶς ἰστιν«· »οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος«.
oude latreutē hē ktisis; »elatreusan, gar ⟨phēsin⟩, tę̄ ktisei para ton kai emōranthēsan«. pōs gar ou mōron ktisin theologein athetein te ⟨tēn⟩ prōtēn entolēn tēn legousan »akoue Israēl, kyrios theos sou kyrios eis istin«; »ouk estai en soi theos prosphatos«.
Nor is creation to be worshiped: “For they served the creature rather than the ⟨Creator⟩,” ⟨it says⟩, “and became fools.” For how is it not foolish to call a creature God and set aside the first commandment, which says, “Hear, O Israel, the Lord your God is one Lord”; “There shall be no new god among you”?
Textual problem in this passage: see the notes.
Rom 1:25 (quotation, high confidence) · Rom 1:22 (allusion, high confidence) · Deut 6:4 (quotation, high confidence) · Ps 81:9 (80:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Worshiping a creature breaks the first commandment.
- The first quotation combines Rom 1:25 and 1:22.
Notes on the original text
- Digital text corrected (OCR): ἐμςράνθησαν → ἐμωράνθησαν.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.3 (Holl GCS 25:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-3). (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.
70.4Holl GCS 25:87
ἐν γραφαῖς δὲ ἀγίαις διάφορα ὀνόματα καλεῖται πατρὸς καὶ υἱοῦ καὶ 20 αγίου πνεύματος, πατρὸς μὲν πατὴρ παντοκράτωρ πατὴρ ἁπάντων πατὴρ Χριστοῦ· υἱοῦ δὲ Λόγος Χριστὸς φῶς ἀληθινόν· τοῦ δὲ ἁγίου πνεύματος παράκλητος πνεῦμα ἀληθείας πνεῦμα θεοῦ πνεῦμα Χριστοῦ.
en graphais de agiais diaphora onomata kaleitai patros kai huiou kai 20 agiou pneumatos, patros men patēr pantokratōr patēr hapantōn patēr Christou; huiou de Logos Christos phōs alēthinon; tou de hagiou pneumatos paraklētos pneuma alētheias pneuma theou pneuma Christou.
In the holy Scriptures Father, Son, and Holy Spirit are called by various names: the Father, Father Almighty, Father of all, Father of Christ; the Son, Word, Christ, true light; and the Holy Spirit, Paraclete, Spirit of truth, Spirit of God, Spirit of Christ.
Notes and citation
Summary: The names of Father, Son, and Spirit in Scripture.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.4 (Holl GCS 25:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-4). (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.
70.5Holl GCS 25:87
ἔτι τοίνυν ὸ θεὸς νοεῖται καὶ πατὴρ φῶς, ἀλλʼ ὡς ὺπέρλαμπρον, δύναμις σοφία ⟨ζωή⟩ εὶ δὲ φῶς ό θεὸς καὶ πατήρ, φῶς ἐκ φωτὸς ὸ υἱὸς καὶ τοῦτο »φῶς οἰκῶν τὸ ἀπρόσιτον«.
eti toinyn o theos noeitai kai patēr phōs, allʼ hōs yperlampron, dynamis sophia ⟨zōē⟩ ei de phōs o theos kai patēr, phōs ek phōtos o huios kai touto »phōs oikōn to aprositon«.
Further, God and Father is understood as light, but as surpassingly bright, power, wisdom, ⟨life⟩. And if God and Father is light, the Son is light from light, and this is “dwelling in unapproachable light.”
Textual problem in this passage: see the notes.
1 Tim 6:16 (quotation, high confidence)
Notes and citation
Summary: The Son is light from light.
Notes on the original text
- Digital text corrected (OCR and repeated word): ὸ υὁὸς καὶ τοῦτο τοῦτο → ὸ υἱὸς καὶ τοῦτο.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.5 (Holl GCS 25:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-5). (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.
70.6Holl GCS 25:87–88
δύναμις δὲ ὃλος ὁ θεὸς καὶ διὰ τοῦτο ⟨ὁ υἱὸς⟩ »κύριος τῶν δυνάμεων«· σοφία ὃλος ὁ θεός, οὐκοῦν σοφία ὁ υἱὸς ἐκ σοφίας, ἐν ᾦ πάντες οἱ θησαυροὶ τῆς σοφίας ἀπόκρυφοι«· ζωὴ δὲ ὃλος ὁ θεός, οὐκοῦν ζωὴ ἐκ ζωῆς ὁ υἱός· »ἐγὼ γάρ εἰμι ἡ ἀλήθεια καὶ ἡ ζωή‘.
dynamis de holos ho theos kai dia touto ⟨ho huios⟩ »kyrios tōn dynameōn«; sophia holos ho theos, oukoun sophia ho huios ek sophias, en ǭ pantes hoi thēsauroi tēs sophias apokryphoi«; zōē de holos ho theos, oukoun zōē ek zōēs ho huios; »egō gar eimi hē alētheia kai hē zōē‘.
And God is wholly power, and for this reason ⟨the Son⟩ is “Lord of powers”; God is wholly wisdom, so the Son is wisdom from wisdom, “in whom all the treasures of wisdom are hidden”; God is wholly life, so the Son is life from life: “For I am the truth and the life.”
Textual problem in this passage: see the notes.
Ps 24:10 (23:10 LXX) (quotation, high confidence) · Col 2:3 (quotation, high confidence) · John 14:6 (quotation, high confidence)
Notes and citation
Summary: The Son is power, wisdom, and life from the Father.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.6 (Holl GCS 25:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-6). (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.
70.7Holl GCS 25:88
τὸ δὲ ἃγιον πνεῦμα παρὰ ἀμφοτέρων, πνεῦμα ἐκ πνεύματος. πνεῦμα γὰρ ὁ θεός‘, † θεότης χαρισμάτων ἐστὶ δοτήρ, ἀληθέστατον φωτιστικὸν παράκλητον βουλευμάτων τοῦ πατρὸς ἀγγελτικόν.
to de hagion pneuma para amphoterōn, pneuma ek pneumatos. pneuma gar ho theos‘, † theotēs charismatōn esti dotēr, alēthestaton phōtistikon paraklēton bouleumatōn tou patros angeltikon.
And the Holy Spirit is from both, Spirit from Spirit. For “God is Spirit”; † the Godhead is giver of gifts, most true, enlightening, a Paraclete, announcing the counsels of the Father.
Textual problem in this passage: see the notes.
John 4:24 (quotation, high confidence)
Notes and citation
Summary: The Spirit is Spirit from Spirit, giver of gifts.
- The dagger marks a corrupt passage. “From both” is Epiphanius's wording.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.7 (Holl GCS 25:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-7). (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.
70.8Holl GCS 25:88
ὡς γὰρ ὁ υἱός »μεγάλης βουλῆς ἄΠελος‘, οὓτω καὶ τὸ πνεῦμα τὸ ἃγιον. ἀλλʼ ἐλάβομεν« φησἰ πνεῦμα Νοῦ, ἳνα ἴδωμεν τὰ χαρισθέντα ἠμῖν ὑπὸ θεοῦ, ἃ καὶ λαλοῦμεν, οὐκ ἐν πειθοῖ σοφίας λόγοις, ἀλλʼ ἐν ἀποδείξει πνεύματος θεοῦ, πνευματικοῖς πνευματικὰ συγκρίνοντες«.
hōs gar ho huios »megalēs boulēs aPelos‘, houtō kai to pneuma to hagion. allʼ elabomen« phēsi pneuma Nou, hina idōmen ta charisthenta ēmin hypo theou, ha kai laloumen, ouk en peithoi sophias logois, allʼ en apodeixei pneumatos theou, pneumatikois pneumatika synkrinontes«.
For as the Son is “the Angel of great counsel,” so also the Holy Spirit. “But we have received,” it says, “the Spirit of God, that we may know the things given us by God, which we also speak, not in persuasive words of wisdom, but in demonstration of the Spirit of God, comparing spiritual things with spiritual.”
Isa 9:6 (9:5 LXX) (quotation, high confidence) · 1 Cor 2:12 (quotation, high confidence) · 1 Cor 2:13 (quotation, high confidence) · 1 Cor 2:4 (quotation, high confidence)
Notes and citation
Summary: The Spirit, like the Son, announces God's counsel.
- Νοῦ is a digital slip for θεοῦ.
Notes on the original text
- Digital text corrected (OCR): »μεγίλης → »μεγάλης.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 70.8 (Holl GCS 25:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-70-8). (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 71
71.1Holl GCS 25:88
71. Αλλʼ ἐρεῖ τις· οὐκοῦν φαμὲν δύο εἶναι υἱούς, καὶ πῶς μονογενής; μενοῦν γε. σὺ τίς εἶ ὁ ἀντιλογιζόμενος τῷ θεῷ;« δὲ γὰρ τὸν μὲν υἱὸν καλεῖ τὸν ἐξ αὐτοῦ, τὸ δὲ ἃγιον πνεῦμα τὸ παρʼ ἀμφοτέρων, ἃ μόνον πίστει νοούμενα ὑπὸ τῶν ἁγίων φωτεινὰ φωτοδότα φωτεινὴν τὴν ἐνέργειαν ἔχει συμφωνίαν τε πρὸς αὐτὸν τὸν »πατέρα« ποιεῖται φωτός‘), πίστει ἄκουε, ὡ οὗτος,
71. Allʼ erei tis; oukoun phamen dyo einai huious, kai pōs monogenēs? menoun ge. sy tis ei ho antilogizomenos tǭ theǭ?« de gar ton men huion kalei ton ex autou, to de hagion pneuma to parʼ amphoterōn, ha monon pistei nooumena hypo tōn hagiōn phōteina phōtodota phōteinēn tēn energeian echei symphōnian te pros auton ton »patera« poieitai phōtos‘), pistei akoue, hō houtos,
But someone will say, “Then we say there are two sons; and how is he only-begotten?” Indeed rather, “who are you who argue against God?” For if he calls the one Son, who is from him, and the Holy Spirit, who is from both, which, understood by the saints by faith alone, being luminous and light-giving, have a luminous activity and make harmony with the very “Father” (of light), hear by faith, sir,
Rom 9:20 (quotation, high confidence) · Jas 1:17 (allusion, medium confidence)
Notes and citation
Summary: The Spirit's procession does not make two sons.
- The Greek of this sentence is loose; translated by sense.
Notes on the original text
- Digital text corrected (repeated syllables): πῶς μονογενής; γενής; → πῶς μονογενής;.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.1 (Holl GCS 25:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-1). (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.
71.2Holl GCS 25:88
ὃτι ὁ πατὴρ ἀληθοῦς υἱοῦ ἐστι πατήρ, φῶς ὃλος, καὶ ⟨ὁ⟩ υἱὸς ἀληθοῦς πατρὸς ⟨υἱός⟩ φωτός, οὐχ ὡς τὰ ποιητὰ ἤ κτιστὰ προσηγορίᾳ μόνῃ· καὶ πνεῦμα ἃγιον πνεῦμα ἀληθείας ἐστί, φῶς τρίτον παρὰ πατρὸς καὶ υἱοῦ.
hoti ho patēr alēthous huiou esti patēr, phōs holos, kai ⟨ho⟩ huios alēthous patros ⟨huios⟩ phōtos, ouch hōs ta poiēta ē ktista prosēgorią monę̄; kai pneuma hagion pneuma alētheias esti, phōs triton para patros kai huiou.
that the Father is Father of a true Son, wholly light, and ⟨the⟩ Son is ⟨Son⟩ of a true Father, light, not like made or created things, by name only; and the Holy Spirit is the Spirit of truth, a third light from Father and Son.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Father, Son, and Spirit are true light, not by name only.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.2 (Holl GCS 25:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-2). (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.
71.3Holl GCS 25:88
τὰ δʼ ἄλλα πάντα θέσει ἢ κλήσει, οὐχ ὃμοια τούτοις ἐνεργείᾳ ἢ δυνάμει ἢ φωτὶ ἤ ἐννοίᾳ· ὡς ἂν εἴποι τις υἱοὺς ἐγέννησα καὶ ὓψωσα« ἢ ὡς ἂν εἴποι τις »ἐγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες‘ ἢ ὡς ἄν εἴποι τις ὁ τετοκὼς βώλους δρόσου« ἢ ὡς ἂν εἴποι τις »ἐξ οὖ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς« ἢ ὡς ἂν εἴποι τις ἐγὼ ὁ στερεῶν βροντὴν καὶ κτίζων πνεῦμα«.
ta dʼ alla panta thesei ē klēsei, ouch homoia toutois energeią ē dynamei ē phōti ē ennoią; hōs an eipoi tis huious egennēsa kai hypsōsa« ē hōs an eipoi tis »egō eipa, theoi este kai huioi hypsistou pantes‘ ē hōs an eipoi tis ho tetokōs bōlous drosou« ē hōs an eipoi tis »ex ou pasa patria en ouranois kai epi gēs« ē hōs an eipoi tis egō ho stereōn brontēn kai ktizōn pneuma«.
But all other things are so by adoption or calling, not like these in activity or power or light or thought: as one might say, “I have begotten sons and raised them up,” or as one might say, “I said, You are gods, and all sons of the Most High,” or as one might say, “Who has begotten the drops of dew?” or as one might say, “from whom every fatherhood in heaven and on earth,” or as one might say, “I who make firm the thunder and create wind.”
Isa 1:2 (quotation, high confidence) · Ps 82:6 (81:6 LXX) (quotation, high confidence) · Job 38:28 (quotation, high confidence) · Eph 3:15 (quotation, high confidence) · Amos 4:13 (quotation, high confidence)
Notes and citation
Summary: Creatures are sons or offspring only by adoption or figure.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.3 (Holl GCS 25:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-3). (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.
71.4Holl GCS 25:88–89
οὐ γὰρ ὡς οἱ λοιποὶ πατέρες ἢ πατριαρχαι ὁ ἀληθινὸς πατὴρ ἀρξάμενος τοῦ εἰναι πατὴρ ἢ ἐκλείπων ποτὲ τῷ χρόνῳ τοῦ εἶναι πατήρ. εἰ γὰρ ἄρχεται τοῦ εἶναι πατήρ, υἱὸς ἄρα ἠν ποτε ἑτέρου πατρὸς πρὸ τοῦ εἶναι αὐτὸν πατέρα μονογενοῦς· καθʼ ὸμοιότητα δὲ πατέρες πατέρων νοοῦνται τέκνα καὶ εἰς ἄπειρον τὸν ἀληθῶς πατέρα τῆς ἀρχαιολογίας εὑρεῖν ἔστιν.
ou gar hōs hoi loipoi pateres ē patriarchai ho alēthinos patēr arxamenos tou einai patēr ē ekleipōn pote tǭ chronǭ tou einai patēr. ei gar archetai tou einai patēr, huios ara ēn pote heterou patros pro tou einai auton patera monogenous; kathʼ omoiotēta de pateres paterōn noountai tekna kai eis apeiron ton alēthōs patera tēs archaiologias heurein estin.
For the true Father is not like other fathers or patriarchs, having begun to be father or at some time ceasing to be father. For if he begins to be father, then he was once son of another father before being Father of the Only-begotten; and by likeness fathers of fathers are understood as children, and to infinity one could search for the true father of antiquity.
Notes and citation
Summary: The true Father never began to be Father.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.4 (Holl GCS 25:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-4). (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.
71.5Holl GCS 25:89
οὐδὲ ὡς τὰ λοιπὰ τέκνα θέσει ό υἱὸς ὸ ἀληθινός, νέος τοῦ εἶναι υἱός. εἰ γὰρ νέος τοῦ εἶναι υἱός, ἠν ποτε χρόνος ὅτε οὐκ ἦν ὁ πατὴρ πατὴρ μονογενοῦς.
oude hōs ta loipa tekna thesei o huios o alēthinos, neos tou einai huios. ei gar neos tou einai huios, ēn pote chronos hote ouk ēn ho patēr patēr monogenous.
Nor is the true Son, like other children, a son by adoption, new in being son. For if he is new in being son, there was once a time when the Father was not Father of the Only-begotten.
Notes and citation
Summary: The true Son is not newly a son.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.5 (Holl GCS 25:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-5). (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.
71.6Holl GCS 25:89
οὐδὲ ὡς τὰ λοιπὰ πνεύματα τὸ πνεῦμα τῆς ἀληθείας κτιστὸν ἢ ποιητόν, οὐδὲ ὡς οἱ λοιποὶ ἄγγελοι »ὁ τῆς μεγάλης βουλῆς ἄγγελος« καλεῖται.
oude hōs ta loipa pneumata to pneuma tēs alētheias ktiston ē poiēton, oude hōs hoi loipoi angeloi »ho tēs megalēs boulēs angelos« kaleitai.
Nor is the Spirit of truth created or made like other spirits, nor is “the Angel of great counsel” so called like the other angels.
Isa 9:6 (9:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Spirit and Son are not creatures like spirits and angels.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.6 (Holl GCS 25:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-6). (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.
71.7Holl GCS 25:89
ἃ μὲν γὰρ ἀρχὴν καὶ τέλος ἔχει, ἃ δʼ ἀνεπινόητον ἒχει τὴν ἀρχὴν καὶ τὸ κράτος· καὶ ἃ μὲν κτίζει τὰ πάντα εἰς ἀπείρους αἰῶνας, συνεργοῦντα τῷ πατρί, ἃ δὲ κτίζεται ὑπὸ τούτων, ὡς ἂν ἐθέλοιεν· καὶ ἃ μὲν λατρεύει τούτοις, ἃ δὲ λατρευτὰ ὑπὸ τῶν ὅλων κτισμάτων· καὶ ἃ μὲν ἐᾶται τὰ ποιήματα, ἃ δὲ τὴν ἔασιν λαμβάνει παρʼ αὐτῶν· καὶ ἃ μὲν κρίνεται κατʼ άξίαν, ἃ δὲ τὴν κρίσιν ἔχει τὴν δικαίαν·
ha men gar archēn kai telos echei, ha dʼ anepinoēton echei tēn archēn kai to kratos; kai ha men ktizei ta panta eis apeirous aiōnas, synergounta tǭ patri, ha de ktizetai hypo toutōn, hōs an etheloien; kai ha men latreuei toutois, ha de latreuta hypo tōn holōn ktismatōn; kai ha men eatai ta poiēmata, ha de tēn easin lambanei parʼ autōn; kai ha men krinetai katʼ axian, ha de tēn krisin echei tēn dikaian;
For some things have beginning and end, while others have a beginning and dominion beyond conceiving; and the ones create all things for boundless ages, working with the Father, while the others are created by them, as they will; and the ones are served by these, while the others serve; the ones are worshiped by all creatures; the ones heal the things made, while the others receive healing from them; and the ones are judged according to worth, while the others hold the just judgment;
Notes and citation
Summary: Contrasts between the uncreated three and creatures.
- The contrasts are partly garbled in the digital text; translated by sense.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.7 (Holl GCS 25:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-7). (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.
71.8Holl GCS 25:89
καὶ ἃ μὲν ⟨ἐν⟩ χρόνω̣ ἐστίν, ἃ δὲ οὐκ ἐν χρόνῳ τυγχάνει· καὶ ἃ μὲν φωτίζει τὰ πάντα, ἃ δὲ φωτίζεται ὑπὸ τούτων· καὶ ἃ μὲν καλεῖ νηπίους εἰς ὕψος, ἃ δὲ καλεῖται ὑπὸ τοῦ τελείου· καὶ ἃ μὲν χαρίζεται πᾶσιν, ἃ δὲ χαρίσματα λαμβάνει· καὶ καθάπαξ εἰπεὶν, ὃ μὲν ἐξυμνεῖ τὴν ὰγιότητα ἐν οὐρανοῖς οὐρανῶν καὶ λοιποῖς ὀοράτοις τόποις, ἃ δὲ ἐξυμνούμενα τὰ δῶρα ἀξίως παρέχει τοῖς ἀξίοις.
kai ha men ⟨en⟩ chronō estin, ha de ouk en chronǭ tynchanei; kai ha men phōtizei ta panta, ha de phōtizetai hypo toutōn; kai ha men kalei nēpious eis hypsos, ha de kaleitai hypo tou teleiou; kai ha men charizetai pasin, ha de charismata lambanei; kai kathapax eipein, ho men exymnei tēn agiotēta en ouranois ouranōn kai loipois ooratois topois, ha de exymnoumena ta dōra axiōs parechei tois axiois.
and the ones are ⟨in⟩ time, while the others are not in time; and the ones enlighten all things, while the others are enlightened by them; and the ones call infants to the height, while the others are called by the Perfect One; and the ones give grace to all, while the others receive gifts; and in short, the one sings the praise of holiness in the heavens of heavens and the other invisible places, while the others, being praised, worthily grant gifts to the worthy.
Textual problem in this passage: see the notes.
Notes and citation
Summary: More contrasts between Creator and creatures.
- As in 71.7, the relative pronouns are confused in the digital text; the sense is clear.
Notes on the original text
- Digital text corrected (OCR: φ for ψ): εἳς ὕφος → εἰς ὕψος.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 71.8 (Holl GCS 25:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-71-8). (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 72
72.1Holl GCS 25:89
72. Πνεύματα δὲ πλεῖστά φησιν ἡ γραφή· »ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα« καί »πάντα τὰ πνεύματα αἰνεῖτε τὸν κύριον‘.
72. Pneumata de pleista phēsin hē graphē; »ho poiōn tous angelous autou pneumata kai tous leitourgous autou pyros phloga« kai »panta ta pneumata aineite ton kyrion‘.
Scripture speaks of very many spirits: “who makes his angels spirits and his ministers a flame of fire,” and “All spirits, praise the Lord.”
Ps 104:4 (103:4 LXX) (quotation, high confidence) · Ps 150:6 (allusion, low confidence)
Notes and citation
Summary: Scripture speaks of many spirits.
- The second quotation is close to the Song of the Three Young Men (Dan 3:65 LXX); compare Ps 150:6.
Extrabiblical texts: Pr Azar 42 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Cite (SBL): Epiphanius, Anc. 72.1 (Holl GCS 25:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-1). (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.
72.2Holl GCS 25:89–90
χάρισμα δὲ ἀξίοις διδοται »διακρίσεως πνευμάτων‘. ἃ μὲν γὰρ ἐπουράνιά ἐστι, »χαίροντα τῇ ἀληθείᾳ«, ἃ δὲ ἐπίγεια, ἀπάτης καὶ πλάνης ἐπιτήδεια, ἃ δὲ ὑπόγεια, ἀβύσσου καὶ σκότους τέκνα· »παρεκάλει« γὰρ τὸ εὐαγγέλιόν φησιν ἴνα μὴ πέμψῃ αὐτοὺς εἰς τὴν ἄβυσσον ἀπελθεῖν«· ὡσαύτως δὲ καὶ τοῖς πνεύμασιν ἀπέτασσε καὶ πνεύματα δὲ ἐξεδίωκε λόγῳ καὶ »οὐκ εἴα αὐτὰ λαλεῖν«.
charisma de axiois didotai »diakriseōs pneumatōn‘. ha men gar epourania esti, »chaironta tę̄ alētheią«, ha de epigeia, apatēs kai planēs epitēdeia, ha de hypogeia, abyssou kai skotous tekna; »parekalei« gar to euangelion phēsin ina mē pempsę̄ autous eis tēn abysson apelthein«; hōsautōs de kai tois pneumasin apetasse kai pneumata de exediōke logǭ kai »ouk eia auta lalein«.
And to the worthy is given the gift of “discernment of spirits.” For some are heavenly, “rejoicing in the truth,” others earthly, suited to deceit and error, others underground, children of the abyss and darkness; for “they begged,” the Gospel says, “that he would not send them away into the abyss”; likewise he rebuked the spirits and drove out spirits with a word and “did not allow them to speak.”
1 Cor 12:10 (quotation, high confidence) · 1 Cor 13:6 (allusion, medium confidence) · Luke 8:31 (quotation, high confidence) · Mark 1:34 (quotation, high confidence)
Notes and citation
Summary: Spirits are heavenly, earthly, or infernal.
Cite (SBL): Epiphanius, Anc. 72.2 (Holl GCS 25:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-2). (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.
72.3Holl GCS 25:90
λέγεται δὲ πνεῦμα κρίσεως καὶ πνεῦμα καύσεως«, λέγεται καὶ πνεῦμα κόσμου (»ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν« φησί) καὶ πνεῦμα δὲ ἀνθρώπου »τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου;« καὶ »πνεῦμα πορευόμενον καὶ οὐκ επιστρέφον«· »ὃτι πνεῦμα διῆλθεν ἐν αὐτῷ καὶ οὐχ ὐπάρξει« καί »ἀντανελεῖς τὸ πνεῦμα αύτῶν καὶ ἐκλείψουσι«, καὶ πνεῦμα προφητῶν·
legetai de pneuma kriseōs kai pneuma kauseōs«, legetai kai pneuma kosmou (»hēmeis de ou to pneuma tou kosmou elabomen« phēsi) kai pneuma de anthrōpou »tis gar oiden anthrōpōn ta tou anthrōpou, ei mē to pneuma tou anthrōpou?« kai »pneuma poreuomenon kai ouk epistrephon«; »hoti pneuma diēlthen en autǭ kai ouch yparxei« kai »antaneleis to pneuma autōn kai ekleipsousi«, kai pneuma prophētōn;
And there is said to be a “spirit of judgment and a spirit of burning”; there is said also to be a spirit of the world (“But we have not received the spirit of the world,” it says), and a spirit of man (“For who among men knows the things of a man except the spirit of the man?”), and “a spirit that goes and does not return”; “for a spirit passed through him and he will not be,” and “You will take away their spirit and they will fail”; and a spirit of prophets:
Isa 4:4 (quotation, high confidence) · 1 Cor 2:12 (quotation, high confidence) · 1 Cor 2:11 (quotation, high confidence) · Ps 78:39 (77:39 LXX) (quotation, high confidence) · Ps 103:16 (102:16 LXX) (quotation, high confidence) · Ps 104:29 (103:29 LXX) (quotation, high confidence)
Notes and citation
Summary: Scripture's many uses of “spirit.”
Notes on the original text
- Digital text corrected (OCR; OCR: Latin letters): λέγεται δὲ ycrvivua κρίσεως → λέγεται δὲ πνεῦμα κρίσεως; ἀνθρώτων τὰ τοῦ ἀθνρώπου → ἀνθρώπων τὰ τοῦ ἀνθρώπου.
Cite (SBL): Epiphanius, Anc. 72.3 (Holl GCS 25:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-3). (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.
72.4Holl GCS 25:90
»πνεύματα δὲ προφητῶν ⟨φησί⟩ προφήταις ὑποτάσσεται« καί »ἰδοὺ πνεῦμα ψευδὲς ἔστη ἐνώπιον κυρίου καὶ εἶπεν αὐτῷ, ἐν τίνι ἀπατήσεις τὸν Αχαάβ; καὶ ἔσομαι, φησί, πνεῦμα ψευδὲς ἐν τῷ στόματι τῶν προφητῶν‘,
»pneumata de prophētōn ⟨phēsi⟩ prophētais hypotassetai« kai »idou pneuma pseudes estē enōpion kyriou kai eipen autǭ, en tini apatēseis ton Achaab? kai esomai, phēsi, pneuma pseudes en tǭ stomati tōn prophētōn‘,
“The spirits of prophets,” ⟨it says⟩, “are subject to prophets,” and “Behold, a lying spirit stood before the Lord, and he said to him, ‘By what will you deceive Ahab?’ ‘And I will be,’ he says, ‘a lying spirit in the mouth of the prophets.’”
Textual problem in this passage: see the notes.
1 Cor 14:32 (quotation, high confidence) · 1 Kgs 22:21 (quotation, high confidence) · 1 Kgs 22:22 (quotation, high confidence)
Notes and citation
Summary: Spirits of prophets and a lying spirit.
Cite (SBL): Epiphanius, Anc. 72.4 (Holl GCS 25:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-4). (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.
72.5Holl GCS 25:90
λέγεται δὲ »πνεῦμα κατανύξεως« εἰναι ⟨καὶ⟩ »πνεῦμα δειλίας« καὶ »πνεῦμα Πύθωνος‘ »πνεῦμα πορνείας‘ καὶ πνεῦμα καταιγίδος« καὶ »πνεῦμα πολυρρῆμον« καὶ »πνεῦμα ἀσθενείας‘ καὶ »πνεῦμα ἀκάθαρτον« καὶ πνεῦμα κωφόν. καὶ πνεῦμα αλαλον« καὶ πνεῦμα μογγιλάλον« καὶ πνεῦμα χαλεπὸν λίαν«, ὃ καλεῖται λεγεών, καὶ τὰ πνευματικὰ τῆς πονηρίας«.
legetai de »pneuma katanyxeōs« einai ⟨kai⟩ »pneuma deilias« kai »pneuma Pythōnos‘ »pneuma porneias‘ kai pneuma kataigidos« kai »pneuma polyrrēmon« kai »pneuma astheneias‘ kai »pneuma akatharton« kai pneuma kōphon. kai pneuma alalon« kai pneuma mongilalon« kai pneuma chalepon lian«, ho kaleitai legeōn, kai ta pneumatika tēs ponērias«.
And there is said to be ⟨also⟩ “a spirit of stupor” and “a spirit of cowardice” and “a spirit of Python,” “a spirit of fornication,” and “a spirit of storm,” and “a spirit of many words,” and “a spirit of infirmity,” and “an unclean spirit,” and a deaf spirit and “a mute spirit,” and a stammering spirit, and a spirit “exceedingly fierce,” which is called Legion, and “the spiritual forces of wickedness.”
Textual problem in this passage: see the notes.
Rom 11:8 (quotation, high confidence) · 2 Tim 1:7 (quotation, high confidence) · Acts 16:16 (quotation, high confidence) · Hos 4:12 (quotation, high confidence) · Ps 11:6 (10:6 LXX) (quotation, high confidence) · Luke 13:11 (quotation, high confidence) · Mark 1:23 (quotation, high confidence) · Mark 9:25 (quotation, high confidence) · Matt 8:28 (allusion, medium confidence) · Mark 5:9 (allusion, high confidence) · Eph 6:12 (quotation, high confidence)
Notes and citation
Summary: Evil and other spirits named in Scripture.
- “A spirit of many words” and “a stammering spirit” are unidentified.
Notes on the original text
- Digital text corrected (OCR: ο for ρ; repeated word): καὶ καὶ »πνεῦμα ἀσθενείας → καὶ »πνεῦμα ἀσθενείας; ἀκάθαοτον → ἀκάθαρτον.
Cite (SBL): Epiphanius, Anc. 72.5 (Holl GCS 25:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-5). (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.
72.6Holl GCS 25:90
ἄπειρα δὲ τὰ περὶ πνευμάτων λόγια σοφοῖς. ἀλλʼ ὣσπερ οἱ πολλοὶ υἱοὶ θέσει ἢ κλήσει οὐκ ἀληθείᾳ δέ, διὰ τὸ ἀρχὴν ἔχειν καὶ τέλος * άμαρτητικῶς, οὓτω καὶ πνεύματα πλεῖστα θέσει ἤ κλήσει, κἅν ἁμαρ- τητικὰ ᾐ, τὸ δὲ ἄγιον πνεῦμα μόνον καλεῖται πνεῦμα πατρὸς καὶ υὶοῦ, »πνεῦμα ἀληθείας‘ καὶ πνεῦμα Νοῦ. καὶ »πνεῦμα Χριστοῦ‘ καὶ »πνεῦμα χάριτος‘.
apeira de ta peri pneumatōn logia sophois. allʼ hōsper hoi polloi huioi thesei ē klēsei ouk alētheią de, dia to archēn echein kai telos * amartētikōs, houtō kai pneumata pleista thesei ē klēsei, kan hamar- tētika ę̄, to de agion pneuma monon kaleitai pneuma patros kai uiou, »pneuma alētheias‘ kai pneuma Nou. kai »pneuma Christou‘ kai »pneuma charitos‘.
Endless to the wise are the sayings about spirits. But just as the many sons are sons by adoption or calling but not in truth, because they have beginning and end * sinfully, so also very many spirits are so by adoption or calling, even if they are sinful; but the Holy Spirit alone is called the Spirit of the Father and of the Son, “the Spirit of truth,” and the Spirit of God, and “the Spirit of Christ,” and “the Spirit of grace.”
Textual problem in this passage: see the notes.
John 14:17 (quotation, high confidence) · Rom 8:9 (quotation, high confidence) · Heb 10:29 (quotation, high confidence)
Notes and citation
Summary: Only the Holy Spirit is Spirit of Father and Son.
- The asterisk marks a gap in the edition. Νοῦ is a digital slip for θεοῦ.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 72.6 (Holl GCS 25:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-6). (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.
72.7Holl GCS 25:90–91
χαρίζεται γὰρ ἑκάστῳ διαφόρως τὸ άγαθόν, »ᾠ μὲν πνεῦμα σοφίας, ᾠ δὲ πνεῦμα γνώσεως, ᾠ δὲ πνεῦμα ἰσχύος, ᾠ δὲ πνεῦμα ἰαμάτων, ᾠ δὲ πνεῦμα προφητείας, ᾠ δὲ πνεῦμα διακρίσεως, ᾧ δὲ γλωσσῶν, ᾠ δὲ ἑρμηνειῶν« καὶ τὰ λοιπὰ χαρίσματα, ὥς φησιν »ἓν δὲ καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἑκάστῳ ὡς βούλεται«·
charizetai gar hekastǭ diaphorōs to agathon, »ǭ men pneuma sophias, ǭ de pneuma gnōseōs, ǭ de pneuma ischyos, ǭ de pneuma iamatōn, ǭ de pneuma prophēteias, ǭ de pneuma diakriseōs, hǭ de glōssōn, ǭ de hermēneiōn« kai ta loipa charismata, hōs phēsin »hen de kai to auto pneuma diairoun hekastǭ hōs bouletai«;
For he gives the good to each differently: “to one a spirit of wisdom, to another a spirit of knowledge, to another a spirit of strength, to another a spirit of healings, to another a spirit of prophecy, to another a spirit of discernment, to another tongues, to another interpretations,” and the other gifts, as it says, “but one and the same Spirit, distributing to each as he wills.”
1 Cor 12:8 (quotation, medium confidence) · 1 Cor 12:10 (quotation, medium confidence) · 1 Cor 12:11 (quotation, high confidence) · Isa 11:2 (allusion, medium confidence)
Notes and citation
Summary: The one Spirit distributes many gifts.
- The list blends 1 Cor 12:8–10 with Isa 11:2.
Notes on the original text
- Digital text corrected (capital letter): ὡς Βούλεται → ὡς βούλεται.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 72.7 (Holl GCS 25:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-7). (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.
72.8Holl GCS 25:91
ὃτι τὸ πνεῦμά σου τὸ ἀγαθὸν όδηγήσει με, ὁ θεός« φησὶν ὁ Δαυίδ, ἤ »τὸ πνεῦμα ὅπου θέλει πνεῖ« τὸ ἐνυπόστατον διὰ τῶν τοιούτων τοῦ ἁγίου πνεύματος δεικνὺς ἡμῖν) »καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει« καί »ἐὰν μὴ γεννηθῆτε ἐξ ὕδατος· καὶ πνεύματος« ὃμοιον ὡς εἶπε Παῦλος »ἐν γὰρ Χριστῷ Ἰησοῦ ἐγὼ ὑμᾶς ἐγέννησα«.
hoti to pneuma sou to agathon odēgēsei me, ho theos« phēsin ho Dauid, ē »to pneuma hopou thelei pnei« to enypostaton dia tōn toioutōn tou hagiou pneumatos deiknys hēmin) »kai tēn phōnēn autou akoueis, allʼ ouk oidas pothen erchetai kai pou hypagei« kai »ean mē gennēthēte ex hydatos; kai pneumatos« homoion hōs eipe Paulos »en gar Christǭ Iēsou egō hymas egennēsa«.
“For your good Spirit will lead me, O God,” says David; or “The Spirit blows where he wills” (showing us by such words the subsistence of the Holy Spirit), “and you hear his voice, but you do not know where he comes from and where he goes”; and “Unless you are born of water and Spirit,” similar to Paul's saying, “For in Christ Jesus I begot you.”
Ps 143:10 (142:10 LXX) (quotation, high confidence) · John 3:8 (quotation, high confidence) · John 3:5 (quotation, high confidence) · 1 Cor 4:15 (quotation, high confidence)
Notes and citation
Summary: The Spirit leads, blows where he wills, and gives new birth.
- The Greek of John 3:8 (πνεῦμα) is translated “Spirit,” as Epiphanius reads it.
Cite (SBL): Epiphanius, Anc. 72.8 (Holl GCS 25:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-8). (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.
72.9Holl GCS 25:91
περὶ τούτου ὸ κύριος ὅταν ἔλθῃ ό παράκλητος, ὃν ἐγὼ πέμψω ὐμῖν, τὸ πνεῦμα τῆς ΄αληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ« καί »ἔτι πολλὰ ἔχω λέγειν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι. ὃταν ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν. οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὃσα ἀκούσει λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνός με δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν πάντα«.
peri toutou o kyrios hotan elthę̄ o paraklētos, hon egō pempsō ymin, to pneuma tēs ΄alētheias, ho para tou patros ekporeuetai, ekeinos martyrēsei peri emou« kai »eti polla echō legein, allʼ ou dynasthe bastazein arti. hotan elthę̄ ekeinos, to pneuma tēs alētheias, hodēgēsei hymas eis pasan tēn alētheian. ou gar lalēsei aphʼ heautou, allʼ hosa akousei lalēsei kai ta erchomena anangelei hymin. ekeinos me doxasei, hoti ek tou emou lēpsetai kai anangelei hymin panta«.
Of him the Lord says, “When the Paraclete comes, whom I will send you, the Spirit of truth, who proceeds from the Father, he will bear witness about me,” and “I have yet many things to say, but you cannot bear them now. When he comes, the Spirit of truth, he will guide you into all the truth. For he will not speak from himself, but whatever he hears he will speak, and he will announce to you the things to come. He will glorify me, for he will receive from what is mine and announce all things to you.”
John 15:26 (quotation, high confidence) · John 16:12 (quotation, high confidence) · John 16:13 (quotation, high confidence) · John 16:14 (quotation, high confidence)
Notes and citation
Summary: Christ's promises of the Paraclete.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 72.9 (Holl GCS 25:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-72-9). (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 73
73.1Holl GCS 25:91
73. Εἰ τοίνυν παρὰ τοῦ πατρὸς ἐκπορεύεται καὶ ἐκ τοῦ ἐμοῦ, ⟨ὥς⟩ φησιν ὸ κύριος, λήψεται, ὃν τρόπον »οὐδεὶς ἔγνω τὸν εἰ μὴ ὸ οὐδὲ οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατήρ«, οὓτως τολμῶ λέγειν ὃτι οὐδὲ τὸ πνεῦμα εἰ μὴ ό υἱὸς ἐξ οὗ λαμβάνει καὶ ό πατὴρ παρ οὑ ἐκπορεύεται καὶ οὐδὲ τὸν υἱὸν καὶ τὸν πατέρα,
73. Ei toinyn para tou patros ekporeuetai kai ek tou emou, ⟨hōs⟩ phēsin o kyrios, lēpsetai, hon tropon »oudeis egnō ton ei mē o oude oude ton huion ei mē ho patēr«, houtōs tolmō legein hoti oude to pneuma ei mē o huios ex hou lambanei kai o patēr par hou ekporeuetai kai oude ton huion kai ton patera,
If then he proceeds from the Father and, ⟨as⟩ the Lord says, “will receive from what is mine,” in the same way that “no one has known the ⟨Father⟩ except the ⟨Son⟩, nor the Son except the Father,” so I dare to say that no one ⟨knows⟩ the Spirit except the Son, from whom he receives, and the Father, from whom he proceeds; and no one ⟨knows⟩ the Son and the Father
Textual problem in this passage: see the notes.
John 15:26 (allusion, high confidence) · John 16:14 (quotation, high confidence) · Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: Only Father and Son know the Spirit, and only the Spirit knows them.
- The Matthew quotation is garbled in the digital text; words are supplied by sense.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 73.1 (Holl GCS 25:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-1). (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.
73.2Holl GCS 25:91
εἰ μὴ τὸ πνεῦμα τὸ ἃγιον, τὸ δοξάζον ἀληθῶς τὸ διδάσκον τὰ πάντα τὸ μαρτυ- ροῦν περὶ τοῦ υἱοῦ, ὃ παρὰ τοῦ πατρὸς ὃ ἐκ τοῦ υἱοῦ, μόνος ὁδηγὸς ἀληθείας, νόμων ἐξηγητὴς ἁγίων, πνευματικοῦ νόμου ὑφηγητής, προφητῶν καθηγητής, ἀποστόλων διδάσκαλος, εὐαγγελικῶν δογμάτων φωστήρ ἁγίων ἐκλογεύς, φῶς τὸ ἀληθινὸν ἐξ ἀληθινοῦ φωτός.
ei mē to pneuma to hagion, to doxazon alēthōs to didaskon ta panta to marty- roun peri tou huiou, ho para tou patros ho ek tou huiou, monos hodēgos alētheias, nomōn exēgētēs hagiōn, pneumatikou nomou hyphēgētēs, prophētōn kathēgētēs, apostolōn didaskalos, euangelikōn dogmatōn phōstēr hagiōn eklogeus, phōs to alēthinon ex alēthinou phōtos.
except the Holy Spirit, who truly glorifies, who teaches all things, who bears witness about the Son, who is from the Father and from the Son, the only guide of truth, interpreter of holy laws, instructor in the spiritual law, teacher of the prophets, master of the apostles, luminary of the doctrines of the Gospel, chooser of the saints, true light from true light.
John 14:26 (allusion, high confidence) · John 15:26 (allusion, high confidence) · John 16:13 (allusion, high confidence)
Notes and citation
Summary: A litany of the Holy Spirit's titles.
- “From the Father and from the Son” is Epiphanius's wording.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ὑφηγτής → ὑφηγητής.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 73.2 (Holl GCS 25:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-2). (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.
73.3Holl GCS 25:91–92
υἱὸς φυσικὸς υἱὸς ἀληθὴς υἱὸς γνήσιος, μόνος ἐκ μόνου, σὺν αὐτῷ ⟨δὲ⟩ καὶ τὸ πνεῦμα, ⟨οὐχ υἱὸς⟩ ἀλλὰ πνεῦμα ὀνομαζόμενον.
huios physikos huios alēthēs huios gnēsios, monos ek monou, syn autǭ ⟨de⟩ kai to pneuma, ⟨ouch huios⟩ alla pneuma onomazomenon.
The Son is Son by nature, true Son, genuine Son, only from only; ⟨and⟩ with him is also the Spirit, named ⟨not Son⟩ but Spirit.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Son is Son by nature; the Spirit is not a son.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 73.3 (Holl GCS 25:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-3). (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.
73.4Holl GCS 25:92
οὖτος ὁ θεὸς δοξαζόμενος ἐν ἐκκλησίᾳ πατὴρ ἀεί, υἱὸς ἀεὶ καὶ πνεῦμα ἃγιον ἀεί, ὑψηλὸς ⟨ἐξ⟩ ὑψηλοῦ καὶ νοερός, δόξαν ἔχων ᾠ ὑποβέβηκε τὰ κτιστὰ καὶ τὰ ποιητά, ἁπαξαπλῶς τὰ σύμπαντα μετρούμενα καὶ περιεχόμενα ἓκαστα.
outos ho theos doxazomenos en ekklēsią patēr aei, huios aei kai pneuma hagion aei, hypsēlos ⟨ex⟩ hypsēlou kai noeros, doxan echōn ǭ hypobebēke ta ktista kai ta poiēta, hapaxaplōs ta sympanta metroumena kai periechomena hekasta.
This is God glorified in the church: Father always, Son always, and Holy Spirit always; exalted ⟨from⟩ exalted, and intellectual, having glory beneath which created and made things lie, in short the whole universe, each thing measured and contained.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The eternal Trinity is glorified in the church.
Notes on the original text
- Digital text corrected (repeated word): καὶ νοερός, νοερός, → καὶ νοερός,.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 73.4 (Holl GCS 25:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-4). (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.
73.5Holl GCS 25:92
θεότης δὲ μία ἐν Μωυσῇ μάλιστα καταγγέλεται, δυὰς δὲ ἐν προφήταις σφόδρα κηρύττεται, τριὰς δὲ ἐν εὐαγγελίοις φανεροῦται, πλεῖον κατὰ καιροὺς καὶ γενεὰς ἁρμόζουσα τῷ δικαίῳ εἰς γνῶσιν καὶ πίστιν. γνῶσις δὲ αὐτῆς ἀθανασία, ἐκ πίστεώς τε αὐτῆς υἱοθεσία γίνεται.
theotēs de mia en Mōysę̄ malista katangeletai, dyas de en prophētais sphodra kēryttetai, trias de en euangeliois phaneroutai, pleion kata kairous kai geneas harmozousa tǭ dikaiǭ eis gnōsin kai pistin. gnōsis de autēs athanasia, ek pisteōs te autēs huiothesia ginetai.
One Godhead is proclaimed above all in Moses, a duality is strongly preached in the prophets, and the Trinity is made manifest in the Gospels, fitting the righteous more and more through the times and generations for knowledge and faith. And the knowledge of it is immortality, and from faith in it comes adoption.
Notes and citation
Summary: Moses proclaims one God, the prophets a duality, the Gospels the Trinity.
Notes on the original text
- Digital text corrected (OCR: accent and final sigma): ἐν εύαγγελίοισ φανεροῦται → ἐν εὐαγγελίοις φανεροῦται.
Topics: Trinity, Scripture and canon
Cite (SBL): Epiphanius, Anc. 73.5 (Holl GCS 25:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-5). (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.
73.6Holl GCS 25:92
ἀλλὰ πρῶτον δικαιώματα σαρκὸς ἐκφράζει, ὡς περίβολον ναοῦ τὸν ἔξω διεγείρουσα ἐν Μωυσῇ· δεύτερον δὲ δικαιώματα ψυχῆς ἐκδιηγεῖται, ὡς τὰ ἅγια κοσμοῦσα ἐν λοιπαῖς προφητείαις· τρίτον δὲ δικαιώματα πνεύματος, ὡς τὸ ἱλαστήριον καὶ τὰ ἅγια τῶν ἁγίων ῥυθμίζουσα ἐν εὐαγγελικοῖς πρὸς κατοίκησιν ἑαυτῆς· σκηνὴν δὲ] ἁγίαν, ναὸν ἃγιον, ⟨ὃς⟩
alla prōton dikaiōmata sarkos ekphrazei, hōs peribolon naou ton exō diegeirousa en Mōysę̄; deuteron de dikaiōmata psychēs ekdiēgeitai, hōs ta hagia kosmousa en loipais prophēteiais; triton de dikaiōmata pneumatos, hōs to hilastērion kai ta hagia tōn hagiōn rhythmizousa en euangelikois pros katoikēsin heautēs; skēnēn de] hagian, naon hagion, ⟨hos⟩
But first it expresses ordinances of the flesh, raising up the outer enclosure of the temple as it were, in Moses; second, it relates ordinances of the soul, adorning the holy place as it were, in the other prophecies; third, ordinances of the spirit, ordering the mercy seat and the holy of holies in the Gospels for its own dwelling; a holy tabernacle, a holy temple, ⟨which is⟩
Textual problem in this passage: see the notes.
Heb 9:2 (allusion, low confidence)
Notes and citation
Summary: Revelation advances like the courts of the temple.
- The editor deletes δέ.
Topics: Trinity, Scripture and canon
Cite (SBL): Epiphanius, Anc. 73.6 (Holl GCS 25:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-6). (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.
73.7Holl GCS 25:92–93
τὸν δίκαιον δίκαιον μόνον τὸν] συνόντα τούτοις. κατοικεῖ δὲ ἐν αὐτῷ μία θεότης ἄπειρος μία θεότης ἄφθαρτος μία θεότης ἀπερινόητος, ἀκατάληπτος ἀνεκδιήγητος ἀόρατος, ἑαυτὴν γινώσκουσα μόνη, ἑαυτὴν ἐμφανίζουσα οἶς βούλεται, μάρτυρας ἑαυτῇ διεγείρουσα καλοῦσα προορίζουσα δοξάζουσα, ἐξ Ἄιδου ὑψοῦσα, ἁγιάζουσα ἑνοποιοῦσα πάλιν πρὸς τὴν ἑαυτῆς δόξαν καὶ πίστιν τὰ τρία ταῦτα ἐπουράνια ἐπίγεια καὶ καταχθόνια, πνεῦμα ψυχὴν σάρκα, πίστιν ἐλπίδα ἀγάπην, παρελθόντα ἐνεστῶτα μέλλοντα, αἰῶνα αἰῶνος αἰῶνας αἰώνων σάββατα σαββάτων, περιτομὴν σαρκὸς περιτομὴν καρδίας »περιτομὴν Χριστοῦ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν«· καθόλου δὲ καθαροποιεῖ ἑαυτῇ
ton dikaion dikaion monon ton] synonta toutois. katoikei de en autǭ mia theotēs apeiros mia theotēs aphthartos mia theotēs aperinoētos, akatalēptos anekdiēgētos aoratos, heautēn ginōskousa monē, heautēn emphanizousa ois bouletai, martyras heautę̄ diegeirousa kalousa proorizousa doxazousa, ex Aidou hypsousa, hagiazousa henopoiousa palin pros tēn heautēs doxan kai pistin ta tria tauta epourania epigeia kai katachthonia, pneuma psychēn sarka, pistin elpida agapēn, parelthonta enestōta mellonta, aiōna aiōnos aiōnas aiōnōn sabbata sabbatōn, peritomēn sarkos peritomēn kardias »peritomēn Christou en tę̄ apekdysei tou sōmatos tōn hamartiōn«; katholou de katharopoiei heautę̄
the righteous man, only the one who is with these. And there dwells in him one Godhead, infinite; one Godhead, incorruptible; one Godhead, inconceivable, incomprehensible, indescribable, invisible, alone knowing itself, manifesting itself to whom it wills, raising up witnesses for itself, calling, predestining, glorifying, lifting up from Hades, sanctifying, uniting again to its own glory and faith these threes: things in heaven, on earth, and under the earth; spirit, soul, flesh; faith, hope, love; past, present, future; age of age, ages of ages, sabbaths of sabbaths; circumcision of the flesh, circumcision of the heart, “the circumcision of Christ in putting off the body of sins.” And in general it purifies for itself
Textual problem in this passage: see the notes.
Rom 8:30 (allusion, medium confidence) · Phil 2:10 (allusion, medium confidence) · 1 Thess 5:23 (allusion, medium confidence) · 1 Cor 13:13 (allusion, high confidence) · Col 2:11 (quotation, high confidence)
Notes and citation
Summary: The one Godhead dwells in the righteous and unites all threes.
- The editor deletes τόν before συνόντα.
Notes on the original text
- Digital text corrected (OCR): ἐπουράναι ἐπίγεια → ἐπουράνια ἐπίγεια.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 73.7 (Holl GCS 25:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-7). (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.
73.8Holl GCS 25:93
τὰ πάντα, τὰ ἀόρατα καὶ τὰ ὁρατά, θρόνους κυριότητας ἀρχὰς ἐξουσίας δυνάμείς· ἐν πᾶσι δὲ ἠ αὐτὴ φωνὴ ἁγία, ἀπὸ δόξης εἰς δόξαν ἅγιος ἃγιος ἃγιος φωνοῦσα, πατέρα ἐν υἱῶ, υἱὸν δὲ ἐν πατρὶ ⟨δοξάζουσα⟩ σὺν ἁγίῳ ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. καὶ ἐρεῖ ὁ οὕτω πιστεύων, γένοιτο γένοιτο.
ta panta, ta aorata kai ta horata, thronous kyriotētas archas exousias dynameis; en pasi de ē autē phōnē hagia, apo doxēs eis doxan hagios hagios hagios phōnousa, patera en huiō, huion de en patri ⟨doxazousa⟩ syn hagiǭ hǭ hē doxa kai to kratos eis tous aiōnas tōn aiōnōn, amēn. kai erei ho houtō pisteuōn, genoito genoito.
all things, the invisible and the visible, thrones, dominions, principalities, authorities, powers; and in all the same holy voice, from glory to glory crying “holy, holy, holy,” ⟨glorifying⟩ the Father in the Son and the Son in the Father with the Holy ⟨Spirit⟩, to whom be the glory and the might for ever and ever, amen. And whoever believes so will say, So be it, so be it.
Textual problem in this passage: see the notes.
Col 1:16 (allusion, high confidence) · 2 Cor 3:18 (allusion, medium confidence) · Isa 6:3 (quotation, high confidence)
Notes and citation
Summary: All creation cries “holy” to the Trinity; a doxology.
Cite (SBL): Epiphanius, Anc. 73.8 (Holl GCS 25:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-73-8). (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 74
74.1Holl GCS 25:93
74. Καὶ περὶ μὲν τριάδος καὶ ὁμοουσιότητος θεοῦ πατρὸς καὶ υἱοῦ καὶ ἀγίου πνεύματος οἱ ἀσθενεῖς ἡμεῖς καὶ ἰδιῶται μηδὲν σοφιζόμενοι μηδὲ τῇ τῶν ἀνθρώπων κυβείᾳ« ἑαυτοὺς ἀν⟨α⟩τιθέντες, θείων γραφῶν μᾶλλον μαρτυρίας συναγαγόντες τοῖς βουλομένοις εἰς εὕρεσιν πιστῶν καὶ ἀντίρρησιν κακοπίστων καὶ κενοδόξων ἀπὸ μέρους συνηγάγομεν. πολλὴ γὰρ ἡ τῆς πίστεως ἐν πνεύματι ἁγίῳ δύναμις,
74. Kai peri men triados kai homoousiotētos theou patros kai huiou kai agiou pneumatos hoi astheneis hēmeis kai idiōtai mēden sophizomenoi mēde tę̄ tōn anthrōpōn kybeią« heautous an⟨a⟩tithentes, theiōn graphōn mallon martyrias synagagontes tois boulomenois eis heuresin pistōn kai antirrēsin kakopistōn kai kenodoxōn apo merous synēgagomen. pollē gar hē tēs pisteōs en pneumati hagiǭ dynamis,
And concerning the Trinity and the consubstantiality of God the Father and the Son and the Holy Spirit, we, weak and unlearned, devising nothing clever and not handing ourselves over to “the trickery of men,” but rather gathering testimonies of the divine Scriptures, have collected them in part for those who wish, for the finding of the faithful and the refutation of those who think wrongly and vainly. For great is the power of the faith in the Holy Spirit,
Textual problem in this passage: see the notes.
Eph 4:14 (quotation, medium confidence)
Notes and citation
Summary: He has gathered Scripture on the Trinity for the faithful.
Notes on the original text
- Digital text corrected (OCR: δ for σ): δοφιζόμενοι → σοφιζόμενοι.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 74.1 (Holl GCS 25:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-74-1). (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.
74.2Holl GCS 25:93
ἐν ἁπάσαις θείαις γραφαῖς διαφόρως κεκηρυγμένη ⟩ ἐπειδὴ δὲ τῆς ἠμῶν σωτηρίας ἀσφάλειά ἐστιν ἡ περὶ τῆς τοῦ σωτῆρος ἡμῶν ἐνανθρωπήσεως καὶ ἐνσάρκου παρουσίας ἀσφαλὴς τε καὶ βεβαίωσις ἐλπίδος καὶ περὶ ἀναστάσεως νεκρῶν καὶ τῆς ἡμετέρας παλιγγενεσίας, αὖθις ὀλίγον αὐτοὶ ἐπὶ τούτῳ τῷ ἡμετέρῳ καμάτῳ προσθέντες τοῖς βουλομένοις ἀκριβέστερον ἐντυγχάνειν ἐκ τῶν αὐτῶν θείων γραφῶν ἐπιμένομεν συναγαγόντες τε καὶ τῷ λόγῳ προστιθέντες.
en hapasais theiais graphais diaphorōs kekērygmenē ⟩ epeidē de tēs ēmōn sōtērias asphaleia estin hē peri tēs tou sōtēros hēmōn enanthrōpēseōs kai ensarkou parousias asphalēs te kai bebaiōsis elpidos kai peri anastaseōs nekrōn kai tēs hēmeteras palingenesias, authis oligon autoi epi toutǭ tǭ hēmeterǭ kamatǭ prosthentes tois boulomenois akribesteron entynchanein ek tōn autōn theiōn graphōn epimenomen synagagontes te kai tǭ logǭ prostithentes.
proclaimed variously in all the divine Scriptures. But since the security of our salvation is the security concerning the incarnation and incarnate coming of our Savior, and the confirmation of hope concerning the resurrection of the dead and our regeneration, we ourselves continue, adding a little again to this labor of ours for those who wish to read more exactly, gathering from the same divine Scriptures and adding to the discourse.
Textual problem in this passage: see the notes.
Notes and citation
Summary: He turns to the incarnation and the resurrection.
Notes on the original text
- Digital text corrected (repeated word): ἀσφαλὴς ἀσφαλὴς τε → ἀσφαλὴς τε.
Topics: Christology, Eschatology
Cite (SBL): Epiphanius, Anc. 74.2 (Holl GCS 25:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-74-2). (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.
74.3Holl GCS 25:93
ἐπειδὴ γάρ, ὡς ἐδιδάχθημεν ἤδη ἐν τοῖς προγεγραμμένοις, αὐτὸς ό κύριος ἡμῶν ἐν τῷ εὐαγγελίῳ αὐτοῦ φήσας τοῖς ἑαυτοῦ μαθηταῖς »άπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν τὰς ἐντολὰς ἃς ἐνετειλάμην ὑμῖν‘ * αὐτὸς ό ἅγιος Λόγος ό ἐνυπόστατος, ό ἐκ πατρὸς προελθών, διʼ οὺ αἰῶνες γεγόνασι διʼ οὺ χρόνοι καὶ καιροί.
epeidē gar, hōs edidachthēmen ēdē en tois progegrammenois, autos o kyrios hēmōn en tǭ euangeliǭ autou phēsas tois heautou mathētais »apelthontes baptisate panta ta ethnē eis onoma patros kai huiou kai hagiou pneumatos, didaskontes autous tērein tas entolas has eneteilamēn hymin‘ * autos o hagios Logos o enypostatos, o ek patros proelthōn, diʼ ou aiōnes gegonasi diʼ ou chronoi kai kairoi.
For since, as we have already been taught in what was written before, our Lord himself said in his Gospel to his disciples, “Go, baptize all the nations in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep the commandments which I commanded you,” * he himself, the holy Word, the subsistent one, who came forth from the Father, through whom the ages came to be, through whom times and seasons.
Textual problem in this passage: see the notes.
Matt 28:19 (quotation, high confidence) · Matt 28:20 (quotation, high confidence) · Heb 1:2 (allusion, high confidence)
Notes and citation
Summary: The subsistent Word, through whom the ages were made.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (repeated word): διʼ οὺ αἰῶνες αἰῶνες γεγόνασι → διʼ οὺ αἰῶνες γεγόνασι.
Topics: Christology, Baptism
Cite (SBL): Epiphanius, Anc. 74.3 (Holl GCS 25:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-74-3). (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.
74.4Holl GCS 25:93–94
οὐ γὰρ ἦν καιρὸς οὔτε χρόνος πρὸ υἱοῦ. εἰ γὰρ ἦν χρόνος πρὸ υἱοῦ, ἄρα μείζων ὁ χρόνος τοῦ υἱοῦ, καὶ πῶς »διʼ αὐτοῦ πάντα ἐγένοντο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲν ὃ γέγονεν«; ὃτι εἴ τι γέγονε διʼ αὐτοῦ γέγονεν, αὐτὸς δὲ ἄκτιστος καὶ ἀεὶ ὤν· ὃτι ὁ πατὴρ ἀεὶ ἠν καὶ τὸ ἃγιον αὐτοῦ πνεῦμα ἀεὶ ἠν.
ou gar ēn kairos oute chronos pro huiou. ei gar ēn chronos pro huiou, ara meizōn ho chronos tou huiou, kai pōs »diʼ autou panta egenonto kai chōris autou egeneto ouden ho gegonen«? hoti ei ti gegone diʼ autou gegonen, autos de aktistos kai aei ōn; hoti ho patēr aei ēn kai to hagion autou pneuma aei ēn.
For there was no season or time before the Son. For if there was time before the Son, then time is greater than the Son; and how “were all things made through him, and without him nothing was made that was made”? For if anything came to be, it came to be through him; but he is uncreated and always is; for the Father always was and his Holy Spirit always was.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: No time preceded the Son, through whom all things were made.
Topics: Christology, Trinity
Cite (SBL): Epiphanius, Anc. 74.4 (Holl GCS 25:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-74-4). (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.
74.5Holl GCS 25:94
εἰ γὰρ ἠν χρόνος πρὸ υἱοῦ, ζητηθήσεται ἄρα πάλιν ⟨ἄλλος⟩ διʼ οὗ καὶ ὁ πρὸ τοῦ υἱοῦ χρόνος καὶ μυρία λοιπὸν εἰς φαντασίαν ἐνδομυχοῦσαν ἐν τῇ τῶν ἀνθρώπων ὐπολήψει τρέψει τὸν ὴμέτερον λογισμὸν ἤ μᾶλλον εἰς πορνείαν διανοημάτων καὶ οὐ † περὶ σωφροσύνης.
ei gar ēn chronos pro huiou, zētēthēsetai ara palin ⟨allos⟩ diʼ hou kai ho pro tou huiou chronos kai myria loipon eis phantasian endomychousan en tę̄ tōn anthrōpōn ypolēpsei trepsei ton ēmeteron logismon ē mallon eis porneian dianoēmatōn kai ou † peri sōphrosynēs.
For if there was time before the Son, ⟨another⟩ will again be sought through whom the time before the Son came to be, and it will turn our reasoning to countless fancies lurking in human supposition, or rather to fornication of thoughts, and not † to soundness of mind.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Time before the Son leads to endless speculation.
- The dagger marks a corrupt word.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 74.5 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-74-5). (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.
74.6Holl GCS 25:94
οὐκ ἠν τοίνυν χρόνος πρὸ υἱοῦ, ἐπειδὴ οὐ διὰ χρόνων ὁ υἱὸς γέγονεν, ἀλλὰ διὰ υἱοῦ χρόνοι καὶ οἱ ἄγγελοι καὶ τὰ ἄλλα πάντα κτίσματα. οὐκ ἠν χρόνος ποτὲ ὅτε οὐκ ἠν ὁ υἱός, οὐδὲ ἠν ποτε ὃτε οὐκ ἠν πνεῦμα.
ouk ēn toinyn chronos pro huiou, epeidē ou dia chronōn ho huios gegonen, alla dia huiou chronoi kai hoi angeloi kai ta alla panta ktismata. ouk ēn chronos pote hote ouk ēn ho huios, oude ēn pote hote ouk ēn pneuma.
So there was no time before the Son, since the Son did not come to be through times, but times through the Son, and the angels and all other creatures. There was never a time when the Son was not, nor was there ever when the Spirit was not.
Notes and citation
Summary: Son and Spirit are eternal.
Notes on the original text
- Digital text corrected (OCR: λλ for γγ): οἱ ἄλλελοι → οἱ ἄγγελοι.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 74.6 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-74-6). (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 75
75.1Holl GCS 25:94
75. Νομίζουσι δὲ παραναγινώσκοντες καὶ μὴ νοοῦντες διαστέλλειν τὴν ἀνάγνωσίν τινες ἐν τῷ εἰπεῖν »πάντα δὶ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν«, ἴως ῶδε ἀποτιθέντες τὸ ῥητόν, ὑπόνοιαν βλασφημίας εἰς τὸ πνεῦμα τὸ ἃγιον λαμβάνειν· σφάλλονται ⟨δὲ⟩ τὴν ἀνάγνωσιν καὶ ἀπὸ τοῦ σφάλματος τῆς ἀναγνώσεως σκάζουσιν, εἰς βλασφημίαν τρεπόμενοι.
75. Nomizousi de paranaginōskontes kai mē noountes diastellein tēn anagnōsin tines en tǭ eipein »panta di autou egeneto kai chōris autou egeneto ouden«, iōs ōde apotithentes to rhēton, hyponoian blasphēmias eis to pneuma to hagion lambanein; sphallontai ⟨de⟩ tēn anagnōsin kai apo tou sphalmatos tēs anagnōseōs skazousin, eis blasphēmian trepomenoi.
Some, misreading and not knowing how to punctuate the reading of “All things were made through him, and without him nothing was made,” stopping the sentence there, think it gives ground for suspecting blasphemy against the Holy Spirit; but they err in the reading, and from the error of reading they limp, turning to blasphemy.
Textual problem in this passage: see the notes.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: Some misread John 1:3 against the Holy Spirit.
Notes on the original text
- Digital text corrected (OCR: δ for ε): βλασφημίας δἰς τὸ πνεῦμα → βλασφημίας εἰς τὸ πνεῦμα.
Topics: Trinity, Heresy, Scripture and canon
Cite (SBL): Epiphanius, Anc. 75.1 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-1). (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.
75.2Holl GCS 25:94
ἡ δὲ ἀνάγνωσις οὓτως ἔχει· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο ουδέν, ὃ γέγονεν ἐν αὐτῷ., τουτέστιν ὃτι εἴ τι γέγονε, διʼ αὐτοῦ ἐγένετο.
hē de anagnōsis houtōs echei; panta diʼ autou egeneto, kai chōris autou egeneto ouden, ho gegonen en autǭ., toutestin hoti ei ti gegone, diʼ autou egeneto.
The reading is this: “All things were made through him, and without him nothing was made that was made in him,” that is, if anything came to be, it came to be through him.
John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: Epiphanius's punctuation of John 1:3–4.
- Epiphanius punctuates John 1:3–4 differently from the common modern reading (“…nothing was made. What was made in him was life”).
Notes on the original text
- Digital text corrected (OCR): τουτέστω ὃτι → τουτέστιν ὃτι.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 75.2 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-2). (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.
75.3Holl GCS 25:94
τοίνυν πατὴρ ἦν ἀεὶ καὶ υἱὸς ἦν ἀεὶ καὶ τὸ πνεῦμα ἐκ πατρὸς καὶ υἱοῦ πνέει, καὶ οὔτε ὁ υἱὸς κτιστὸς οὔτε τὸ πνεῦμα κτιστόν· τὰ δὲ μετὰ πατέρα καὶ υἱὸν καὶ ἃγιον πνεῦμα πάντα κτιστὰ καὶ γενητὰ ⟨ὄντα⟩ οὐκ ὄντα ἐγένετο ἀπὸ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος διὰ τοῦ ἀεὶ ὄντος Λόγου σὺν τῷ ἀεὶ ὄντι πνεύματι.
toinyn patēr ēn aei kai huios ēn aei kai to pneuma ek patros kai huiou pneei, kai oute ho huios ktistos oute to pneuma ktiston; ta de meta patera kai huion kai hagion pneuma panta ktista kai genēta ⟨onta⟩ ouk onta egeneto apo patros kai huiou kai hagiou pneumatos dia tou aei ontos Logou syn tǭ aei onti pneumati.
So the Father always was and the Son always was, and the Spirit breathes from Father and Son; and neither the Son is created nor the Spirit created. But all things after Father and Son and Holy Spirit are created and generated; ⟨being⟩ not existent, they came to be from Father and Son and Holy Spirit through the Word who always is, with the Spirit who always is.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Son and Spirit are uncreated; all else was made through them.
Notes on the original text
- Digital text corrected (OCR): καὶ υὑὸς ἦν ἀεὶ → καὶ υἱὸς ἦν ἀεὶ.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 75.3 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-3). (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.
75.4Holl GCS 25:94
διʼ αὐτοῦ τοίνυν τοῦ Λόγου πάντα τὰ κτιστὰ γέγονε, τοῦ βασιλέως τοῦ ἐπουρανίου, τοῦ ἐνυποστάτου Λόγου, τοῦ σωτῆρος ἡμῶν καὶ εὐεργέτου.
diʼ autou toinyn tou Logou panta ta ktista gegone, tou basileōs tou epouraniou, tou enypostatou Logou, tou sōtēros hēmōn kai euergetou.
Through this Word, then, all created things came to be, the heavenly King, the subsistent Word, our Savior and benefactor.
Notes and citation
Summary: All creatures came to be through the Word.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 75.4 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-4). (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.
75.5Holl GCS 25:94
αὐτὸς γὰρ ὁ σωτὴρ ὁ ἃγιος ό οὐρανῶν οὐρανῶν κατελθών, ό ἐν ἐργαστηρίῳ παρθενικῷ καταξιώσας τὴν ἠμετέραν ποιήσασθαι σωτηρίαν, ὸ ἐκ Μαρίας αὐθις γεγεννημένος διὰ πνεύματος ἀγίου συλληφθείς, ὸ τὴν σάρκα λαβών, ό Λόγος σὰρξ γενόμενος, ό μὴ τραπεὶς τὴν φύσιν, ὁ σὺν τῇ θεότητι λαβὼν τὴν ἀνθρωπότητα, ό τέλειος ὢν ἀπὸ πατρός, ὁ τὴν τελείαν οἰκονομίαν πληρώσας, ἠλθεν εἰς τὸν κόσμον διʼ ἡμᾶς καὶ διὰ τὴν ἡμετέραν ἡμετέραν ό τὴν σάρκα καὶ ψυχὴν τὴν ἀνθρωπίνην λαβών,
autos gar ho sōtēr ho hagios o ouranōn ouranōn katelthōn, o en ergastēriǭ parthenikǭ kataxiōsas tēn ēmeteran poiēsasthai sōtērian, o ek Marias authis gegennēmenos dia pneumatos agiou syllēphtheis, o tēn sarka labōn, o Logos sarx genomenos, o mē trapeis tēn physin, ho syn tę̄ theotēti labōn tēn anthrōpotēta, o teleios ōn apo patros, ho tēn teleian oikonomian plērōsas, ēlthen eis ton kosmon diʼ hēmas kai dia tēn hēmeteran hēmeteran o tēn sarka kai psychēn tēn anthrōpinēn labōn,
For the Savior himself, the Holy One who came down from the heavens of heavens, who deigned to accomplish our salvation in the virgin's workshop, who was born again from Mary, conceived through the Holy Spirit, who took the flesh, the Word made flesh, who was not changed in nature, who with the Godhead took the humanity, who, being perfect from the Father, fulfilled the perfect dispensation, came into the world for us and for our salvation, taking flesh and a human soul,
John 1:14 (quotation, high confidence)
Notes and citation
Summary: The Savior came from heaven, born of Mary, taking flesh and soul.
- The second “our” (ἡμετέραν) is repeated where “salvation” (σωτηρίαν) is expected; translated by sense.
Notes on the original text
- Digital text corrected (OCR: extra letter): ὁ ἃγιοις ό οὐρανῶν → ὁ ἃγιος ό οὐρανῶν; τελελίαν → τελείαν.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 75.5 (Holl GCS 25:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-5). (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.
75.6Holl GCS 25:94–95
τέλειος ὢν παρὰ πατρός, ἐνανθρωπήσας ἐν ἡμῖν οὐ δοκήσει, ἀλλ ἀληθείᾳ, τέλειον εἰς ἑαυτὸν ἀναπλάσας ἄνθρωπον ἀπὸ Μαρίας τῆς θεοτόκου διὰ πνεύματος ἁγίου·
teleios ōn para patros, enanthrōpēsas en hēmin ou dokēsei, all alētheią, teleion eis heauton anaplasas anthrōpon apo Marias tēs theotokou dia pneumatos hagiou;
being perfect from the Father, becoming man among us not in appearance but in truth, having formed anew in himself a perfect man from Mary the God-bearer through the Holy Spirit;
Notes and citation
Summary: He truly became perfect man from Mary.
Notes on the original text
- Digital text corrected (OCR: stray marks): ἐνανθρωπ΄λησας → ἐνανθρωπήσας.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 75.6 (Holl GCS 25:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-6). (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.
75.7Holl GCS 25:95
οὐκ ἐν ἀνθρώπῳ οἰκήσας, ὡς εἴωθεν ἐν προφήταις λαλεῖν κατοικεῖν τε ἐν δυνάμει καὶ ἐνεργεῖν, ἀλλʼ αὐτὸς ό Λόγος σὰρξ γενόμενος, οὐ τραπεὶς τοῦ εἶναι θεός, οὐ μεταβαλὼν τὴν θεότητα εἰς ἀνθρωπότητα, ἀλλὰ σὺν τῷ ἰδίῳ πληρώματι τῆς αὐτοῦ θεότητος καὶ τῇ ἱδίᾳ ὑποστάσει τοῦ θεοῦ Λόγου καὶ ἐνυποστάτου συμπεριλαβὼν τὸ εἶναι ἄνθρωπος καὶ εἵ τι ἐστιν ἄνθρωπος.
ouk en anthrōpǭ oikēsas, hōs eiōthen en prophētais lalein katoikein te en dynamei kai energein, allʼ autos o Logos sarx genomenos, ou trapeis tou einai theos, ou metabalōn tēn theotēta eis anthrōpotēta, alla syn tǭ idiǭ plērōmati tēs autou theotētos kai tę̄ hidią hypostasei tou theou Logou kai enypostatou symperilabōn to einai anthrōpos kai hei ti estin anthrōpos.
not dwelling in a man, as he used to speak in the prophets and dwell in them in power and work, but the Word himself becoming flesh, not changed from being God, not converting the Godhead into humanity, but with the very fullness of his Godhead and the very hypostasis of God the Word, the subsistent one, embracing the being of man and whatever man is.
John 1:14 (allusion, high confidence)
Notes and citation
Summary: The Word became flesh, not dwelling in a man as in the prophets.
Notes on the original text
- Digital text corrected (OCR; OCR: ξ for γ): σὰρξ ξενόμενος → σὰρξ γενόμενος; καὶ εἵ τι ἐστω ἄνθρπος. → καὶ εἵ τι ἐστιν ἄνθρωπος..
Topics: Christology
Cite (SBL): Epiphanius, Anc. 75.7 (Holl GCS 25:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-7). (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.
75.8Holl GCS 25:95
ἄνθρωπον δὲ τέλειον ⟨ἔχοντα⟩ ὃσα ἐν ἀνθρώπῳ καὶ οἶα ἄνθρπος· τοῦτον ἦλθε καὶ ἔλαβεν ό μονογενής, ἳνα ἐν τῷ τελείῳ ἀνθρωπῳ τελείως τὸ πᾶν τῆς σωτηρίας θεὸς ὣν ἐργάσηται, μηδὲν ἀπολείψας τοῦ ἀνθρώπου, ἵνα μὴ τὸ ἀπολειφθὲν μέρος εἰς μέρος πόλιν γένηται βρώματος διαβόλου.
anthrōpon de teleion ⟨echonta⟩ hosa en anthrōpǭ kai oia anthrpos; touton ēlthe kai elaben o monogenēs, hina en tǭ teleiǭ anthrōpǭ teleiōs to pan tēs sōtērias theos hōn ergasētai, mēden apoleipsas tou anthrōpou, hina mē to apoleiphthen meros eis meros polin genētai brōmatos diabolou.
And a perfect man ⟨having⟩ all that is in man and such as man is: this the Only-begotten came and took, so that in the perfect man, being God, he might perfectly accomplish the whole of salvation, leaving out nothing of man, so that the part left out might not become again, part by part, food for the devil.
Textual problem in this passage: see the notes.
Notes and citation
Summary: He took a complete humanity so that nothing is left unsaved.
Notes on the original text
- Digital text corrected (repeated word): ἄνθρωπον δὲ δὲ τέλειον → ἄνθρωπον δὲ τέλειον.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 75.8 (Holl GCS 25:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-75-8). (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 76
76.1Holl GCS 25:95
76. Καὶ ἐὰν εἴπωσί τινες ὃτι σάρκα μόνην εἴληφε, ψυχὴν δὲ οὔ, παραπλέκοντες μυθωδῶς καὶ τὴν γραφὴν εἰς μύθους ἐκτρέποντες, ἀπὸ τοῦ ῥητοῦ τοῦ »ήμεῖς δὲ νοῦν Χριστοῦ ἔχομεν«, ἀπʼ αὐτοῦ τοῦ ῥητοῦ καταλάβωσιν ὃτι οἱ λέγοντες »ήμεῖς δὲ νοῦν Χριστοῦ ἔχομεν« τὸν αὐτῶν νοῦν εἶχον καὶ τοῦτον οὐκ ἐξεπτύκασιν. εἰ δὲ τὸν ἴδιον ἔχοντες ⟨ἠσαν⟩ σὺν τῷ τοῦ Χριστοῦ νῷ, ἀμφοτέρων τοῦ μὲν νοῦ Χριστοῦ βελτιοῦν δυναμένου, τοῦ δ΄ αὐτῶν ὀρθῶς νοοῦντος.
76. Kai ean eipōsi tines hoti sarka monēn eilēphe, psychēn de ou, paraplekontes mythōdōs kai tēn graphēn eis mythous ektrepontes, apo tou rhētou tou »ēmeis de noun Christou echomen«, apʼ autou tou rhētou katalabōsin hoti hoi legontes »ēmeis de noun Christou echomen« ton autōn noun eichon kai touton ouk exeptykasin. ei de ton idion echontes ⟨ēsan⟩ syn tǭ tou Christou nǭ, amphoterōn tou men nou Christou beltioun dynamenou, tou d΄ autōn orthōs noountos.
And if some say that he took only flesh, but not a soul, weaving in myths and turning Scripture into myths, from the saying “But we have the mind of Christ,” let them understand from that very saying that those who said “But we have the mind of Christ” had their own mind and had not spat it out. And if they, having their own, ⟨were⟩ with the mind of Christ, both ⟨were present⟩, the mind of Christ being able to improve, while their own understood rightly.
Textual problem in this passage: see the notes.
1 Cor 2:16 (quotation, high confidence)
Notes and citation
Summary: Paul had his own mind and the mind of Christ; Christ had a human soul and mind.
- Aimed at the Apollinarians.
Notes on the original text
- Digital text corrected (OCR: σ for δ; repeated word): ὃτι οἱ οἱ λέγοντες → ὃτι οἱ λέγοντες; βελτιοῦν συναμένου → βελτιοῦν δυναμένου.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 76.1 (Holl GCS 25:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-76-1). (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.
76.2Holl GCS 25:95
τὸ δʼ αὐτὸ καὶ ἐπὶ τοῦ Χριστοῦ γινωσκέτωσαν, ὃτι ὣν θεὸς καὶ ἐν αὑτῷ ὢν νοῦς, εἶχε τὸν τοῦ ἀνθρώπου νοῦν * μετὰ τῆς σαρκὸς καὶ ψυχὴν εἴληφεν.
to dʼ auto kai epi tou Christou ginōsketōsan, hoti hōn theos kai en hautǭ ōn nous, eiche ton tou anthrōpou noun * meta tēs sarkos kai psychēn eilēphen.
Let them know the same about Christ too: that being God and being Mind in himself, he had the human mind *, and with the flesh he also took a soul.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ took a human mind and soul.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 76.2 (Holl GCS 25:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-76-2). (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.
76.3Holl GCS 25:95
οὔκουν ὠς ἄνθρωπον αὐτὸν ἐξέτρεπεν, ἀλλʼ αὐτὸς τοῦ νοῦ κοσμήτωρ καὶ ὀρθωτὴς καὶ βελτιωτης ἐγίνετο. ὡς γὰρ τὴν σάρκα ἔλαβε μὴ ὑπὸ σαρκὸς ἡττηθείς, οὓτω καὶ τὸν νοῦν εἰληφὼς οὐχ ὑπὸ νοὸς ἣττηται.
oukoun ōs anthrōpon auton exetrepen, allʼ autos tou nou kosmētōr kai orthōtēs kai beltiōtēs egineto. hōs gar tēn sarka elabe mē hypo sarkos hēttētheis, houtō kai ton noun eilēphōs ouch hypo noos hēttētai.
So it did not lead him astray as it does a man, but he himself became the adorner, corrector, and improver of the mind. For as he took the flesh without being overcome by the flesh, so, having taken the mind, he was not overcome by the mind.
Notes and citation
Summary: Christ's human mind was perfected, not ruling him.
Notes on the original text
- Digital text corrected (OCR): οὔχουν ὠς ἄνθρπος → οὔκουν ὠς ἄνθρωπον.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 76.3 (Holl GCS 25:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-76-3). (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.
76.4Holl GCS 25:95–96
τοὐναντίον τοίνυν καὶ μεῖζον οἱ τοιοῦτοι χαλεπῶς εἰς ἐναντιότητα ἐμπίπτουσιν. ἄνω γὰρ καὶ κάτω αἱ θεῖαι γραφαὶ διαρρήδην βοῶσιν οὐ κατὰ τοῦ νοῦ τὰ χαλεπὰ διαγορεύουσαι, ἀλλὰ κατὰ τῆς σαρκός.
tounantion toinyn kai meizon hoi toioutoi chalepōs eis enantiotēta empiptousin. anō gar kai katō hai theiai graphai diarrēdēn boōsin ou kata tou nou ta chalepa diagoreuousai, alla kata tēs sarkos.
Such people, on the contrary, grievously fall into a greater contradiction. For up and down the divine Scriptures cry out expressly, pronouncing the grievous things not against the mind but against the flesh.
Notes and citation
Summary: Scripture condemns the flesh more than the mind.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 76.4 (Holl GCS 25:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-76-4). (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.
76.5Holl GCS 25:96
τῆς γὰρ σαρκός« φησίν οἱ καρποὶ πορνεία μοιχεία ἀσέλγεια καὶ τὰ τούτων ὃμοια« καί οἱ ἐν σαρκὶ δὲ ὄντες θεῷ ἀρέσαι οὐ δύνανται« καί "ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος«. περὶ δὲ τοῦ νοῦ φησὶν ὃτι ψαλώ τω πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ" καὶ ὅτι "ὁ νοῦς μου ἄκαρπος ἢ ἔγκαρπός ἐστιν". ἔθετο γὰρ τὸν νοῦν ὁ θεός, ὅνπερ εἴωθεν ἡ γραφὴ καλεῖν καρδίαν, ἡγεμόνα ὡς εἰπεῖν καὶ ἡνίοχον τοῦ παντὸς σκεύους, διακριτὴν ἀγαθῶν τε καὶ φαύλων, δοκιμαστὴν τῶν ἐν ἡμῖν ἐγγινομένων. "νοῦς μὲν γὰρ ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται". διακριτικὸς δὲ ὁ νοῦς ἐν τῷ ἀνθρώπῳ, οὔπω δὲ συγκαταθετικός, ἐὰν μὴ εἰς τροπὴν ἑαυτὸν δῴη.
tēs gar sarkos« phēsin hoi karpoi porneia moicheia aselgeia kai ta toutōn homoia« kai hoi en sarki de ontes theǭ aresai ou dynantai« kai "hē sarx epithymei kata tou pneumatos«. peri de tou nou phēsin hoti psalō tō pneumati, psalō de kai tǭ noï" kai hoti "ho nous mou akarpos ē enkarpos estin". etheto gar ton noun ho theos, honper eiōthen hē graphē kalein kardian, hēgemona hōs eipein kai hēniochon tou pantos skeuous, diakritēn agathōn te kai phaulōn, dokimastēn tōn en hēmin enginomenōn. "nous men gar rhēmata diakrinei, larynx de sita geuetai". diakritikos de ho nous en tǭ anthrōpǭ, oupō de synkatathetikos, ean mē eis tropēn heauton dǭē.
For “the fruits of the flesh,” it says, “are sexual immorality, adultery, licentiousness, and things like these,” and “those who are in the flesh cannot please God,” and “the flesh desires against the Spirit.” But about the mind it says, “I will sing with the spirit, and I will sing with the mind also,” and that “my mind is unfruitful” or fruitful. For God set the mind, which Scripture is accustomed to call the heart, as the governor, so to speak, and charioteer of the whole vessel, discerner of good and bad, tester of what arises in us. “For the mind discerns words, and the throat tastes food.” The mind in man is discerning, but not yet consenting, unless it gives itself over to turning.
Gal 5:19 (quotation, high confidence) · Rom 8:8 (quotation, high confidence) · Gal 5:17 (quotation, high confidence) · 1 Cor 14:15 (quotation, high confidence) · 1 Cor 14:14 (allusion, high confidence) · Job 12:11 (quotation, high confidence)
Notes and citation
Summary: The mind is the soul's governor and discerner.
- “Fruits of the flesh” is Epiphanius's wording (Gal 5:19 has “works”). The saying about the mind and throat is Job 12:11 LXX.
Notes on the original text
- Digital text corrected (OCR: χ for π): χερὶ δὲ τοῦ νοῦ → περὶ δὲ τοῦ νοῦ.
Topics: Christology, Ethics
Cite (SBL): Epiphanius, Anc. 76.5 (Holl GCS 25:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-76-5). (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 77
77.1Holl GCS 25:96
77. Τί οὖν ἔδοξέ τισι τοῦτον ἀπὸ τῆς ἐνανθρωπήσεως τοῦ κυρίου παρεκβαλεῖν; τί δὲ ὠφέλησαν τὸν βίον εἰς ἀκαταστασίαν μᾶλλον * τρέψαντες; ἢ τί τοῦτο ἔβλαψεν ἡμᾶς ἢ ὠφέλησεν ἵνʼ οὕτως εἴπω, ὅπως βοηθήσωσι τῷ Χριστῷ; ἦ ἵνα χάριν αὐτῷ ποιήσωσι μεγάλην ταύτην καὶ εἴπωσιν περὶ αὐτοῦ ὅτι οὐκ ἔλαβε νοῦν;
77. Ti oun edoxe tisi touton apo tēs enanthrōpēseōs tou kyriou parekbalein? ti de ōphelēsan ton bion eis akatastasian mallon * trepsantes? ē ti touto eblapsen hēmas ē ōphelēsen hinʼ houtōs eipō, hopōs boēthēsōsi tǭ Christǭ? ē hina charin autǭ poiēsōsi megalēn tautēn kai eipōsin peri autou hoti ouk elabe noun?
Why then did some decide to cast this out of the Lord's incarnation? And what did they benefit life by turning it rather to confusion *? Or how did this harm us or, so to speak, benefit us, so that they might help Christ? Or so as to do him this great favor and say of him that he did not take a mind?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Denying Christ a mind helps no one.
- The asterisk marks a gap in the edition.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 77.1 (Holl GCS 25:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-1). (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.
77.2Holl GCS 25:96
"Γαλάται μὲν γὰρ ἀνόητοι" καὶ "Κρῆτες ἀεὶ ψεῦσται" καὶ "Ἐφραῒμ περιστερὰ ἄνους"· ὁ δὲ κύριος ἡμῶν ἐνανθρωπήσας εἰς τὸν βίον τὰ πάντα τελείως ἀνείληφε, μᾶλλον δὲ ἔλαβεν αὐτὸς τοῦ ἑαυτοῦ σώματος γεγονὼς πλάστης, αὐτὸς ἑαυτῷ λαβὼν τὴν ψυχὴν ἤτοι ἐνθείς.
"Galatai men gar anoētoi" kai "Krētes aei pseustai" kai "Ephraïm peristera anous"; ho de kyrios hēmōn enanthrōpēsas eis ton bion ta panta teleiōs aneilēphe, mallon de elaben autos tou heautou sōmatos gegonōs plastēs, autos heautǭ labōn tēn psychēn ētoi entheis.
“For the Galatians are foolish,” and “Cretans are always liars,” and “Ephraim is a senseless dove”; but our Lord, becoming man in life, took up everything perfectly, or rather he himself took it, having become the fashioner of his own body, himself taking or putting the soul into himself.
Gal 3:1 (allusion, high confidence) · Titus 1:12 (quotation, high confidence) · Hos 7:11 (quotation, high confidence)
Notes and citation
Summary: Christ took everything human, being the maker of his own body.
- The Cretan saying (Titus 1:12) is attributed to Epimenides.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 77.2 (Holl GCS 25:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-2). (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.
77.3Holl GCS 25:96
Τινὲς δὲ βουλόμενοι ἐλλιπῆ ποιεῖν τὴν ἔνσαρκον Χριστοῦ παρουσίαν καὶ τελείαν ἐν αὐτῷ οἰκονομίαν, οὐκ οἶδα τί διανοούμενοι οὐκ ὀρθῶς εἶπον νοῦν τὸν Χριστὸν μὴ εἰληφέναι.
Tines de boulomenoi ellipē poiein tēn ensarkon Christou parousian kai teleian en autǭ oikonomian, ouk oida ti dianooumenoi ouk orthōs eipon noun ton Christon mē eilēphenai.
But some, wishing to make Christ's incarnate coming and the perfect dispensation in him deficient, thinking I know not what, have said wrongly that Christ did not take a mind.
Notes and citation
Summary: Some wrongly say Christ lacked a human mind.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 77.3 (Holl GCS 25:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-3). (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.
77.4Holl GCS 25:96
οὐχὶ δὲ διὰ * τὸν νοῦν φαίνονται *. ὑπόστασιν γὰρ οὗτοι τὸν νοῦν νομίζουσιν εἶναι καὶ φύσει τολμῶσι λέγειν αὐτὸν εἶναι τὸ εἰωθὸς ἐν τῇ γραφῇ λέγεσθαι ἐν τῷ ἀνθρώπῳ πνεῦμα, ὡς λέγει ὁ ἀπόστολος, "ἵνα ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη".
ouchi de dia * ton noun phainontai *. hypostasin gar houtoi ton noun nomizousin einai kai physei tolmōsi legein auton einai to eiōthos en tę̄ graphę̄ legesthai en tǭ anthrōpǭ pneuma, hōs legei ho apostolos, "hina holoklēron hymōn to pneuma kai hē psychē kai to sōma en tę̄ hēmerą tou kyriou hēmōn Iēsou Christou tērētheiē".
But not because of * the mind do they appear *. For these think the mind is a hypostasis, and dare to say that by nature it is what Scripture usually calls the spirit in man, as the apostle says, “so that your whole spirit and soul and body may be kept at the day of our Lord Jesus Christ.”
Textual problem in this passage: see the notes.
1 Thess 5:23 (quotation, high confidence)
Notes and citation
Summary: They treat the mind as a separate hypostasis, equal to the spirit.
- The asterisks mark gaps in the edition.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 77.4 (Holl GCS 25:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-4). (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.
77.5Holl GCS 25:96–97
σφάλλονται οὖν· εἰ γάρ ἐστι νοῦς τὸ πνεῦμα καὶ τὸ πνεῦμα νοῦς, ὡς καὶ αὐτοὶ νομίζουσι, ψυχὴ δὲ ἄλλη ⟨ὑποστάσις⟩ παρὰ τὸν νοῦν καὶ παρὰ τὸ πνεῦμα, ούκέτι δύο ἐν τῷ ἀνθρώπῳ ἐν μιᾷ συναγόμεναι ὺποστάσει, οὐκέτι ἐνυπόστατος μόνη ψυχὴ καὶ ἐνυπόστατον τὸ σῶμα, ἀλλʼ εὑρήκαμεν λοιπὸν τέσσαρα· νοῦν μίαν ὑπόστασιν, ψυχὴν ἄλλην ὑπόστασιν, πνεῦμα ἄλλην ὑπόστασιν, σῶμα ἄλλην ὑπόστασιν.
sphallontai oun; ei gar esti nous to pneuma kai to pneuma nous, hōs kai autoi nomizousi, psychē de allē ⟨hypostasis⟩ para ton noun kai para to pneuma, ouketi dyo en tǭ anthrōpǭ en mią synagomenai ypostasei, ouketi enypostatos monē psychē kai enypostaton to sōma, allʼ heurēkamen loipon tessara; noun mian hypostasin, psychēn allēn hypostasin, pneuma allēn hypostasin, sōma allēn hypostasin.
So they err. For if the spirit is mind and the mind spirit, as they themselves think, and the soul is another ⟨hypostasis⟩ besides the mind and the spirit, then there are no longer two in man brought together in one hypostasis, no longer the soul alone subsistent and the body subsistent; but we have found four: mind one hypostasis, soul another hypostasis, spirit another hypostasis, body another hypostasis.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Their view multiplies hypostases in man.
- ὑπόστασις here means a distinct subsisting thing.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 77.5 (Holl GCS 25:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-5). (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.
77.6Holl GCS 25:97
καὶ ἐὰν πάλιν ἐρευνήσωμεν, ἔτι πλέον ἔσται· ἐπειδὴ γὰρ πολλὰ ὀνόματα κέκτηται ὁ ἄνθρωπος, καὶ »ό ἔσω ἄνθρωπος« καὶ ὸ ἔξω ἄνθρωπος«, καὶ ταῦτα πάντα ἡ γραφὴ εἴρηκε νοηματικῶς, περισφίγγουσα ἡμῶν τὴν διάνοιαν, ἳνα μηδὲν καταλείψωμεν τῆς σωτηρίας μηδὲ πρόφασις ὴμῖν γένηται τοῦ ἐκβῆναι τοῦ προκειμένου. ἔστι γὰρ ταῦτα ἐν τῷ ἀνθρώπῳ· οὐ χρὴ δὲ καὶ πολυπραγμονεῖν.
kai ean palin ereunēsōmen, eti pleon estai; epeidē gar polla onomata kektētai ho anthrōpos, kai »o esō anthrōpos« kai o exō anthrōpos«, kai tauta panta hē graphē eirēke noēmatikōs, perisphingousa hēmōn tēn dianoian, hina mēden kataleipsōmen tēs sōtērias mēde prophasis ēmin genētai tou ekbēnai tou prokeimenou. esti gar tauta en tǭ anthrōpǭ; ou chrē de kai polypragmonein.
And if we inquire again, there will be still more; for man has many names, “the inner man” and “the outer man,” and Scripture has said all these things figuratively, binding our understanding so that we may leave out nothing of salvation and have no pretext to depart from the subject. For these things are in man; but one need not be overcurious.
Rom 7:22 (allusion, high confidence) · 2 Cor 4:16 (allusion, high confidence)
Notes and citation
Summary: Scripture's many terms for man are figurative.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 77.6 (Holl GCS 25:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-6). (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.
77.7Holl GCS 25:97
ὃμως δὲ κατὰ τὸν ἐκείνων λόγον, εἰ ὁ νοῦς ἐστι τὸ πνεῦμα καὶ τὸ πνεῦμα ό νοῦς, ταῦτα δὲ ἐκτὸς τῆς ψυχῆς ἔχει, πάλιν τίνι ⟨τῷ⟩ λόγῳ λέγει »ψαλῶ τῷ πνεύματι, ψαλῶ καὶ νοΐ«; διὰ τούτου γὰρ ἀπέδειξε μὴ τὸ πνεῦμα εἶναι τὸν νοῦν μηδὲ τὸν νοῦν τὸ πνεῦμα.
homōs de kata ton ekeinōn logon, ei ho nous esti to pneuma kai to pneuma o nous, tauta de ektos tēs psychēs echei, palin tini ⟨tǭ⟩ logǭ legei »psalō tǭ pneumati, psalō kai noï«? dia toutou gar apedeixe mē to pneuma einai ton noun mēde ton noun to pneuma.
Yet according to their argument, if the mind is the spirit and the spirit the mind, and these are outside the soul, for what reason again does it say, “I will sing with the spirit, I will sing with the mind also”? For by this he showed that the spirit is not the mind nor the mind the spirit.
Textual problem in this passage: see the notes.
1 Cor 14:15 (quotation, high confidence)
Notes and citation
Summary: Paul distinguishes spirit and mind.
- The last words appear in Latin letters in the digital text.
Notes on the original text
- Digital text corrected (Greek transcribed in Latin letters; OCR: φ for ψ; repeated word and OCR): ψυχῆς ψυχῆς χει → ψυχῆς ἔχει; »φαλῶ τῷ πνεύματι → »ψαλῶ τῷ πνεύματι; ton noun to pneuma → τὸν νοῦν τὸ πνεῦμα.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 77.7 (Holl GCS 25:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-77-7). (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 78
78.1Holl GCS 25:97
78. Εἶτα πάλιν »ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται« οὐκ ἐκτὸς τοῦ σώματος ἀπεφήνατο· ⟨ἤ⟩ »ἡσαν γάρ«, φησίν, »ἐν ἑβδομήκοντα ψυχαί«, καὶ οὐ πάντως ψυχαὶ ἠσαν ἄνευ σώματος, ἀλλὰ σώματα σὺν ψυχαῖς· καὶ πάλιν εἴωθεν ή συνήθεια καλεῖν τὸν ἄνθρωπον ἀπὸ τοῦ ἑνὸς ὀνόματος, ὃτι δεσπότης ἐστὶν ὀγδοήκοντα σωμάτων. οὐ πάντως ἄνευ ψυχῶν.
78. Eita palin »psychē hē hamartanousa hautē apothaneitai« ouk ektos tou sōmatos apephēnato; ⟨ē⟩ »hēsan gar«, phēsin, »en hebdomēkonta psychai«, kai ou pantōs psychai ēsan aneu sōmatos, alla sōmata syn psychais; kai palin eiōthen ē synētheia kalein ton anthrōpon apo tou henos onomatos, hoti despotēs estin ogdoēkonta sōmatōn. ou pantōs aneu psychōn.
Then again, “The soul that sins shall die” did not declare it outside the body; ⟨or⟩ “For they were,” it says, “in seventy souls,” and they were certainly not souls without a body, but bodies with souls; and again custom is used to name a man by one name: that he is master of eighty bodies, certainly not without souls.
Textual problem in this passage: see the notes.
Ezek 18:4 (quotation, high confidence) · Deut 10:22 (allusion, high confidence)
Notes and citation
Summary: “Soul” or “body” can each stand for the whole person.
Notes on the original text
- Digital text corrected (OCR): ἁματάνουσα → ἁμαρτάνουσα; »'εν τῷ ἑβεδομήκοντα → »ἐν ἑβδομήκοντα.
Cite (SBL): Epiphanius, Anc. 78.1 (Holl GCS 25:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-1). (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.
78.2Holl GCS 25:97
ό Λόγος τοίνυν σὰρξ γενόμενος οὐκ ἐκτὸς ψυχῆς ⟨ἐτύγχανεν, ὡς καὶ⟩ οὐκ ἐκτὸς πάσης πραγματείας. ὃτε λέγει ψυχή⟨ν⟩ ἄνευ σώματος ἀπεφήνατο οὐδὲ ὃτε λέγομεν ἄνευ ψυχῆς ὄντα διανοούμεθα.
o Logos toinyn sarx genomenos ouk ektos psychēs ⟨etynchanen, hōs kai⟩ ouk ektos pasēs pragmateias. hote legei psychē⟨n⟩ aneu sōmatos apephēnato oude hote legomen aneu psychēs onta dianooumetha.
So the Word who became flesh ⟨was⟩ not without a soul, ⟨just as⟩ not without all the rest of the dispensation. When it says “soul,” it did not declare it without body, nor when we speak do we think of him as being without soul.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Word made flesh was not without a soul.
- The text is damaged; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.2 (Holl GCS 25:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-2). (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.
78.3Holl GCS 25:97
τί οὐν ἔδοξε τοῖς βουλομένοις λέγειν τὸν νοῦν παρεκβεβλῆσθαι; ἢ τί τοῦτο τὴν ἐκκλησίαν ὠφέλησεν· ἢ τί μᾶλλον οὐκ ἐτάραξε; πῶς δὲ οὐκ ἐλλιπῆ ποιεῖται τὴν ἡμῶν σωτηρίαν ὁ τὰ τοιαῦτα διανοούμενος;
ti oun edoxe tois boulomenois legein ton noun parekbeblēsthai? ē ti touto tēn ekklēsian ōphelēsen; ē ti mallon ouk etaraxe? pōs de ouk ellipē poieitai tēn hēmōn sōtērian ho ta toiauta dianooumenos?
Why then did those who wish to say the mind was excluded decide this? How did this benefit the church, or rather did it not disturb it? And how does the one who thinks such things not make our salvation deficient?
Notes and citation
Summary: Excluding Christ's mind makes salvation deficient.
Notes on the original text
- Digital text corrected (OCR: α for ε): οὐκ ἀλλιπῆ → οὐκ ἐλλιπῆ.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Anc. 78.3 (Holl GCS 25:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-3). (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.
78.4Holl GCS 25:97–98
ἡμεῖς γὰρ οὐδὲν δυνάμεθα διανοεῖσθαι ἕτερον τὸν νοῦν εἶναι οὐδὲ ὑπόστασιν τοῦτον δυνάμεθα λέγειν καθʼ ἑαυτόν, ἀλλὰ τὸ σύνθετον καὶ τὸ λογικὸν καὶ φρονοῦν ἐν ἑκαστῳ τῶν ⟨οὐ⟩ πεπλανημένων íon εἰπεῖν νόημα τοῦ ὡς ὀφθαλμοὶ ἐν τῷ σώματι, οὓτως νοῦς ἐν ψυχῇ. πάλιν δὲ οὐδὲ τοῦτο ἐριστικῶς φαμέν, ἀλλʼ ἁπλῶς τὸ ἐννοητικὸν τῶν ἀνθρώπων *.
hēmeis gar ouden dynametha dianoeisthai heteron ton noun einai oude hypostasin touton dynametha legein kathʼ heauton, alla to syntheton kai to logikon kai phronoun en hekastǭ tōn ⟨ou⟩ peplanēmenōn ion eipein noēma tou hōs ophthalmoi en tǭ sōmati, houtōs nous en psychę̄. palin de oude touto eristikōs phamen, allʼ haplōs to ennoētikon tōn anthrōpōn *.
For we cannot think the mind is something other, nor can we call it a hypostasis by itself, but the composite, rational, thinking faculty in each of those ⟨not⟩ led astray, so to speak, the thought of the ⟨soul⟩: as eyes in the body, so the mind in the soul. And again we do not say even this contentiously, but simply the intellectual faculty of human beings *.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The mind is a faculty of the soul, not a separate hypostasis.
- The asterisk marks a gap in the edition; the middle of the sentence is garbled and translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.4 (Holl GCS 25:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-4). (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.
78.5Holl GCS 25:98
τί οὐν ἐστιν ἄνθρωπος; ψυχὴ σῶμα νοῦς καὶ εἴ τί ἐστιν ἓτερον. τί τοίνυν ἠλθεν ὁ κύριος σῶσαι; ἄνθρωπον τέλειον πάντως. ἄρα οὐν πάντα τὰ ἐν αὐτῷ τελείως ἔλαβεν.
ti oun estin anthrōpos? psychē sōma nous kai ei ti estin heteron. ti toinyn ēlthen ho kyrios sōsai? anthrōpon teleion pantōs. ara oun panta ta en autǭ teleiōs elaben.
What then is man? Soul, body, mind, and whatever else there is. What then did the Lord come to save? Certainly the whole man. So he took all that is in him perfectly.
Notes and citation
Summary: Christ took the whole man to save the whole man.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.5 (Holl GCS 25:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-5). (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.
78.6Holl GCS 25:98
ἐπεὶ πόθεν ταῦτα ἐν αὐτῷ ἐπληροῦντο, ἃ εἰς ἄνθρωπον ἀπὸ νοῦ καὶ σώματος καὶ ψυχῆς καὶ πάσης ἐνανθρωπήσεως ἄνευ ἁμαρτίας καὶ ἐπροφητεύετο καὶ ἀνελογεῖτο;
epei pothen tauta en autǭ eplērounto, ha eis anthrōpon apo nou kai sōmatos kai psychēs kai pasēs enanthrōpēseōs aneu hamartias kai eprophēteueto kai anelogeito?
Otherwise, how were these things fulfilled in him, which were both prophesied of him and fitted a man, from mind and body and soul and the whole incarnation, without sin?
Notes and citation
Summary: Prophecies of his human life require a complete humanity.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.6 (Holl GCS 25:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-6). (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.
78.7Holl GCS 25:98
σαφῶς γᾶρ ἡμῖν ὑποτίθεται ὁ θεῖος λόγος λέγων »ἰδοὺ συνήσει ό παῖς μου ό ἀγαπητός, ὃν ᾑρέτισα, ἐφʼ ὃν ηὐδόκησεν ἡ ψυχή μου, θήσω ⟨ἐπʼ αὐτὸν⟩ τὸ πνεῦμά μου« καὶ τὰ εξῆς. ἀρα γοῦν τὸ συνιέναι ποῦ εἰ μὲν εἰς τὴν θεότητα, ἐνδεὴς ἆρα ἡ θεότης τοῦ συνιέναι; μὴ γένοιτο· τοῦτο γὰρ εἰς τὸν κυριακὸν ἄνθρωπον πληροῦται. εἰ δὲ ἐπὶ τὸν κυριακὸν ἄνθρωπον πεπλήρωται, πῶς συνήσει ἐνανθρώπησις ἄνευ νοὸς ὑπάρχουσα; ἀδύνατον τοῦτο.
saphōs gar hēmin hypotithetai ho theios logos legōn »idou synēsei o pais mou o agapētos, hon hę̄retisa, ephʼ hon ēudokēsen hē psychē mou, thēsō ⟨epʼ auton⟩ to pneuma mou« kai ta exēs. ara goun to synienai pou ei men eis tēn theotēta, endeēs ara hē theotēs tou synienai? mē genoito; touto gar eis ton kyriakon anthrōpon plēroutai. ei de epi ton kyriakon anthrōpon peplērōtai, pōs synēsei enanthrōpēsis aneu noos hyparchousa? adynaton touto.
For the divine word clearly suggests it to us, saying, “Behold, my servant will understand, my beloved, whom I have chosen, in whom my soul is well pleased; I will put my Spirit ⟨upon him⟩,” and so on. Where then is the understanding? If in the Godhead, does the Godhead lack understanding? God forbid; for this is fulfilled in the Lord's manhood. And if it is fulfilled in the Lord's manhood, how will the incarnation understand if it is without mind? This is impossible.
Textual problem in this passage: see the notes.
Isa 52:13 (quotation, high confidence) · Isa 42:1 (quotation, high confidence) · Matt 12:18 (quotation, high confidence)
Notes and citation
Summary: “My servant will understand” requires a human mind.
- The quotation combines Isa 52:13 LXX with Isa 42:1 (in the form of Matt 12:18).
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.7 (Holl GCS 25:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-7). (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.
78.8Holl GCS 25:98
εὶ γὰρ ολως τὸ συνήσει ἐπὶ τὸν Χριστὸν ἀναφέρεται, Χριστὸς δὲ ⟨ὁ⟩ ἄνωθεν Λόγος, σὰρξ δὲ γενόμενος ἀπὸ Μαρίας, ⟨ὃς⟩ καὶ ἐνανθρωπήσας συνανεστράφη« κατὰ τὸ γεγραμμένον, ἄρα ἀναμφιβόλως σὺν τῷ νῷ τὴν οἰκονομίαν ἐδέξατο, ἐπειδὴ αὐτῇ συμπρέπει τὸ συνιέναι.
ei gar olōs to synēsei epi ton Christon anapheretai, Christos de ⟨ho⟩ anōthen Logos, sarx de genomenos apo Marias, ⟨hos⟩ kai enanthrōpēsas synanestraphē« kata to gegrammenon, ara anamphibolōs syn tǭ nǭ tēn oikonomian edexato, epeidē autę̄ symprepei to synienai.
For if the “will understand” refers at all to Christ, and Christ is the Word from above, but became flesh from Mary, ⟨who⟩, having become man, also “lived among” men, as it is written, then without doubt he received the dispensation with the mind, since understanding belongs with it.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's understanding shows he took a mind.
- “Lived among men” is Bar 3:38, read of Christ.
Extrabiblical texts: Bar 3:38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.8 (Holl GCS 25:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-8). (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.
78.9Holl GCS 25:98
διὰ τοῦτο γὰρ περὶ αὐτοῦ φησι τὸ εὐαγγέλιον »προέκοπτε σοφίᾳ καὶ ἡλικίᾳ«· οὐχ ἡ θεότης ἠλικίαν ἐπιδεχομένη οὔτε σοφίας ὑστεροῦσα, ἡ οὖσα σοφία σοφίᾳ σοφίᾳ δὲ προέκοπτεν ή τοῦ σωτῆρος ἐνανθρώπησις, οὐκ ἐκτὸς νοῦ ὑπάρχουσα, ἐπειδὴ ⟨ἄλλως⟩ οὐδὲ ἠδύνατο· καὶ ἡλικίᾳ προέκοπτεν ἁδρυνομένου τοῦ παιδίου, ὡς ἔστιν ἀληθές.
dia touto gar peri autou phēsi to euangelion »proekopte sophią kai hēlikią«; ouch hē theotēs ēlikian epidechomenē oute sophias hysterousa, hē ousa sophia sophią sophią de proekopten ē tou sōtēros enanthrōpēsis, ouk ektos nou hyparchousa, epeidē ⟨allōs⟩ oude ēdynato; kai hēlikią proekopten hadrynomenou tou paidiou, hōs estin alēthes.
For this reason the Gospel says of him, “He advanced in wisdom and stature”: not the Godhead receiving stature nor lacking wisdom, being Wisdom itself; but the Savior's incarnate humanity advanced in wisdom, not being without mind, since ⟨otherwise⟩ it could not; and it advanced in stature as the child matured, as is true.
Textual problem in this passage: see the notes.
Luke 2:52 (quotation, high confidence)
Notes and citation
Summary: His humanity grew in wisdom and stature.
- σοφία is repeated in the digital text; translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 78.9 (Holl GCS 25:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-78-9). (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 79
79.1Holl GCS 25:98–99
79. Εἰ δὲ διὰ τὸ εἰληφέναι νοῦν † ἁμαρτία αὓτη νοεῖται, οὐκοῦν περισσοτέρως, ἐὰν δῶμεν αὐτὸν εἰληφέναι σάρκα, ἧς ἐκτὸς ἁμαρτία οὐ τελεῖται »φανερὰ γὰρ τὰ ἔργα τῆς σαρκός«. πάντως ὅτι δῶμεν ὅτι καὶ ἐν σαρκὶ ἥμαρτε, λαβὼν τὴν σάρκα. »οἶδα γάρ« φησὶν ὁ ἀπόστολος »ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ οὐδὲν ἀγαθόν, τουτέστιν ἐν τῇ σαρκί μου«.
79. Ei de dia to eilēphenai noun † hamartia hautē noeitai, oukoun perissoterōs, ean dōmen auton eilēphenai sarka, hēs ektos hamartia ou teleitai »phanera gar ta erga tēs sarkos«. pantōs hoti dōmen hoti kai en sarki hēmarte, labōn tēn sarka. »oida gar« phēsin ho apostolos »hoti ouk oikei en emoi ouden agathon, toutestin en tę̄ sarki mou«.
But if because of having taken a mind † this is thought sin, then all the more if we grant that he took flesh, without which sin is not accomplished (“For the works of the flesh are evident”); certainly we would have to grant that he sinned in the flesh too, having taken the flesh. “For I know,” says the apostle, “that nothing good dwells in me, that is, in my flesh.”
Textual problem in this passage: see the notes.
Gal 5:19 (quotation, high confidence) · Rom 7:18 (quotation, high confidence)
Notes and citation
Summary: If a mind implied sin, so would flesh.
- The dagger marks a corrupt word.
Notes on the original text
- Digital text corrected (joined words): ἐν τῇ σαρκίμου → ἐν τῇ σαρκί μου.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 79.1 (Holl GCS 25:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-79-1). (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.
79.2Holl GCS 25:99
τίς δὲ τολμήσει λέγειν διὰ τὸ τὸν σωτῆρα εἰληφέναι σάρκα σαρκὶ συναπῆχθαι, καὶ τὰ τῆς σαρκὸς οὐκ ἐπιτελέσαντα, εἰς τὴν τοῦ παντὸς σκεύους τοῦ ἰδίου ἀκολουθίαν, ⟨ἀγαθὴν⟩ ὁμοίως καὶ ἐσχηκότα καίτοιγε καὶ σάρκα οὐσαν ἀνθρωπίνην, ἀλλʼ ⟨ἐν⟩ οὐδενὶ πταίουσαν.
tis de tolmēsei legein dia to ton sōtēra eilēphenai sarka sarki synapēchthai, kai ta tēs sarkos ouk epitelesanta, eis tēn tou pantos skeuous tou idiou akolouthian, ⟨agathēn⟩ homoiōs kai eschēkota kaitoige kai sarka ousan anthrōpinēn, allʼ ⟨en⟩ oudeni ptaiousan.
But who will dare to say that because the Savior took flesh he was carried away with the flesh, and did not accomplish the things of the flesh in the sequence of his own whole vessel, having it likewise ⟨good⟩, even though it was human flesh, but stumbling ⟨in⟩ nothing?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's human flesh was without sin.
- The Greek is damaged; translated by sense.
Notes on the original text
- Digital text corrected (repeated word): οὐκ ἐπιτελέσαντα, ἐπιτελέσαντα, → οὐκ ἐπιτελέσαντα,.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 79.2 (Holl GCS 25:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-79-2). (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.
79.3Holl GCS 25:99
ὁ θεὸς γὰρ Λόγος ἄνωθεν ἀπὸ πατρὸς προελθὼν εὐδοκήσας ἐν σαρκὶ γενέσθαι ἐχαλιναγώγει τὸ σκεῦος καὶ εἰ ἤθελεν ἐπέχειν αὐτὸ ἀπὸ πάσης ἀχρειώδους πράξεως σαρκικῆς, ἠδύνατο· εἰ δὲ ἤθελεν, ἐνεδίδου. ἐνεδίδου δὲ εἰς τὰς εὐλόγους καὶ συμπρεπούσας τῇ αὐτοῦ θεότητι σωματικὰς χρείας.
ho theos gar Logos anōthen apo patros proelthōn eudokēsas en sarki genesthai echalinagōgei to skeuos kai ei ēthelen epechein auto apo pasēs achreiōdous praxeōs sarkikēs, ēdynato; ei de ēthelen, enedidou. enedidou de eis tas eulogous kai symprepousas tę̄ autou theotēti sōmatikas chreias.
For God the Word, having come forth from above from the Father and been pleased to be in flesh, bridled the vessel, and if he wished to restrain it from every useless fleshly act, he could; and if he wished, he gave way. And he gave way to the reasonable bodily needs befitting his Godhead.
Notes and citation
Summary: The Word governed his flesh, allowing only fitting needs.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 79.3 (Holl GCS 25:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-79-3). (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.
79.4Holl GCS 25:99
οὔτε γὰρ ἔχων τὸν νοῦν ἐν ἀληθείᾳ, ὥσπερ ὅλην τὴν ἐνανθρώπησιν ἐν ἀληθείᾳ εἶχεν, ὁ νοῦς] ἐπεκτείνετο εἰς ἀλόγους ἐπιθυμίας οὔτε τὰ τῆς σαρκὸς ἴσα ἡμῖν ἔπραττεν ἢ ἐλογίζετο, ἀλλʼ ὡς θεὸς ἐν σαρκὶ ἁληθινῇ γενόμενος ἀπὸ παρθένου Μαρίας ἔπραττε * σαρκὶ καὶ ψυχῇ καὶ νῷ καὶ ὅλῳ τῷ σκεύει, ἐνδημήσας τῷ τῶν ἀνθρώπων γένει ἄνωθεν ἐκ πατρὸς ἐνυπόστατος θεὸς Λόγος.
oute gar echōn ton noun en alētheią, hōsper holēn tēn enanthrōpēsin en alētheią eichen, ho nous] epekteineto eis alogous epithymias oute ta tēs sarkos isa hēmin epratten ē elogizeto, allʼ hōs theos en sarki halēthinę̄ genomenos apo parthenou Marias epratte * sarki kai psychę̄ kai nǭ kai holǭ tǭ skeuei, endēmēsas tǭ tōn anthrōpōn genei anōthen ek patros enypostatos theos Logos.
For though he truly had the mind, as he truly had the whole humanity, the mind did not stretch out to irrational desires, nor did he do or think the things of the flesh as we do; but as God come in true flesh from the virgin Mary he acted * with flesh and soul and mind and the whole vessel, God the Word, subsistent, from above from the Father, having come to dwell among the human race.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's true mind did not incline to irrational desire.
- The asterisk marks a gap in the edition. The editor deletes ὁ νοῦς.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 79.4 (Holl GCS 25:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-79-4). (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.
79.5Holl GCS 25:99
ἀλλὰ μὴ σοφίσωνταί τινες καταχρηστικῶς τοῦτο λεγόμενον, ὡς τό »σύνες τῆς κραυγῆς μου«· τὸ μὲν γὰρ καταχρηστικῶς διʼ εὐχὴν εἴρηται καὶ δῆλόν ἐστιν ⟨. ὄτι⟩ ἡ χρῆσις ⟨εἰς⟩ [τὸ δὲ] ὑπόδειγμα σαρκικῆς αὐτοῦ παρουσίας προεφήτευται· τὸ δέ »καὶ προέκοπτεν ἡλικίᾳ« ἐστὶν ἀληθές.
alla mē sophisōntai tines katachrēstikōs touto legomenon, hōs to »synes tēs kraugēs mou«; to men gar katachrēstikōs diʼ euchēn eirētai kai dēlon estin ⟨. oti⟩ hē chrēsis ⟨eis⟩ [to de] hypodeigma sarkikēs autou parousias proephēteutai; to de »kai proekopten hēlikią« estin alēthes.
But let no one argue cleverly that this is said loosely, like “Understand my cry”; for that is said loosely as a prayer, and it is clear ⟨that⟩ its use ⟨is⟩ prophesied as a type of his fleshly coming; but “And he advanced in stature” is true.
Textual problem in this passage: see the notes.
Ps 5:1 (5:2 LXX) (quotation, high confidence) · Luke 2:52 (quotation, high confidence)
Notes and citation
Summary: Luke's “he advanced” is literal, not a figure of speech.
- The editor deletes τὸ δέ; the sentence is partly damaged.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 79.5 (Holl GCS 25:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-79-5). (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 80
80.1Holl GCS 25:99
80. Ἀλλὰ τί οἱ τοιοῦτοι νομίζουσι ⟨ἡμᾶς⟩ λέγειν, ἐὰν εἴπωμεν τέλειον ἄνθρωπον ἐκ Μαρίας τὸν Χριστὸν γεγονότα ἢ ⟨νοῦν⟩ ἐσχηκότα, μὴ ὑπονοήσωμεν αὐτὸν ἁμαρτίαις ὑποπεσόντα; μὴ γένοιτο. »ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος έν τῷ στόματι αὐτοῦ.«
80. Alla ti hoi toioutoi nomizousi ⟨hēmas⟩ legein, ean eipōmen teleion anthrōpon ek Marias ton Christon gegonota ē ⟨noun⟩ eschēkota, mē hyponoēsōmen auton hamartiais hypopesonta? mē genoito. »hamartian gar ouk epoiēsen, oude heurethē dolos en tǭ stomati autou.«
But what do such people think ⟨we⟩ say, if we say that Christ became perfect man from Mary or had a ⟨mind⟩? That we suppose he fell into sins? God forbid. “For he committed no sin, nor was deceit found in his mouth.”
Textual problem in this passage: see the notes.
1 Pet 2:22 (quotation, high confidence)
Notes and citation
Summary: A complete humanity does not mean Christ sinned.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.1 (Holl GCS 25:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-1). (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.
80.2Holl GCS 25:99–100
εἰ γὰρ τὴν αὐτοῦ δύναμιν ἐνέπνευσε τοῖς ἁγίοις καὶ ἐν οἷς ἐνέπνευσε μαρτυροῦνται ὅτι ἦσαν ἅγιοι δίκαιοι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἄμεμπτοι, πόσῳ γε μᾶλλον αὐτὸς ὁ Λόγος, ἐν ᾦ εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς«, κἄν τε σάρκα ἀληθινὴν λάβῃ ἐκ Μαρίας τῆς ἀειπαρθένου καὶ ψυχὴν ἀνθρωπείαν ἀληθινῶς καὶ νοῦν καὶ εἴ τἰ ἐστιν ἓτερον ἐν τῷ ἀνθρώπῳ, αὐτὸς ἐν ἑαυτῷ ἔχων τὰ ὃλα κατεῖχε θεὸς ὣν μὴ μεριζόμενα πρὸς τὴν κακίαν, μὴ θρυπτόμενα ἀπὸ τοῦ πονηροῦ, μὴ ἀλισκόμενα ἐν τῇ ἡδονῇ, μὴ ὑποπίπτοντα τῷ τοῦ Αδὰμ παραπτώματι;
ei gar tēn autou dynamin enepneuse tois hagiois kai en hois enepneuse martyrountai hoti ēsan hagioi dikaioi probebēkotes en tais hēmerais autōn amemptoi, posǭ ge mallon autos ho Logos, en ǭ eudokēse pan to plērōma tēs theotētos katoikēsai sōmatikōs«, kan te sarka alēthinēn labę̄ ek Marias tēs aeiparthenou kai psychēn anthrōpeian alēthinōs kai noun kai ei ti estin heteron en tǭ anthrōpǭ, autos en heautǭ echōn ta hola kateiche theos hōn mē merizomena pros tēn kakian, mē thryptomena apo tou ponērou, mē aliskomena en tę̄ hēdonę̄, mē hypopiptonta tǭ tou Adam paraptōmati?
For if he breathed his power into the saints, and those into whom he breathed are testified to have been holy, righteous, advanced in their days, blameless, how much more the Word himself, “in whom all the fullness of the Godhead was pleased to dwell bodily”? Even though he took true flesh from Mary the ever-virgin and truly a human soul and mind and whatever else is in man, he himself, having all in himself, held them fast, being God, not divided toward evil, not broken by the evil one, not captured in pleasure, not falling under Adam's transgression.
Luke 1:6 (allusion, medium confidence) · Col 2:9 (quotation, high confidence) · Col 1:19 (allusion, high confidence)
Notes and citation
Summary: The Word held his whole humanity free from sin.
- “Ever-virgin” (ἀειπάρθενος) is Epiphanius's term for Mary.
Notes on the original text
- Digital text corrected (stray mark splitting word): πόσῳ γε μᾶ· λλον → πόσῳ γε μᾶλλον.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.2 (Holl GCS 25:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-2). (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.
80.3Holl GCS 25:100
καὶ διὰ τοῦτό φησιν ὁ ἀπόστολος »γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον‘ καὶ πάλιν ἐν σχήματι εὐρεθεὶς ὡς ἄνθρωπος«· τὸ δὲ σχήματι ⟨καὶ τὸ ὡς ἄνθρωπος⟩ γενόμενος καὶ τὸ ὑπὸ νόμον δέ ἀμφοτέρων συναγόμενον τελειότητα σημαίνει καὶ ἀπάθειαν, ἐκ τοῦ γενόμενος τὸ εἶναι τέλειος καὶ ⟨ἐκ⟩ τοῦ ὑπὸ νόμον τὸ μὴ δοκήσει καὶ ⟨ἐκ⟩ τοῦ σχήματι τῆς ἰδέας τὸ βέβαιον ἐκ τοῦ ὡς ἄνθρωπος τὸ ἀναμάρτητον.
kai dia touto phēsin ho apostolos »genomenos ek gynaikos, genomenos hypo nomon‘ kai palin en schēmati euretheis hōs anthrōpos«; to de schēmati ⟨kai to hōs anthrōpos⟩ genomenos kai to hypo nomon de amphoterōn synagomenon teleiotēta sēmainei kai apatheian, ek tou genomenos to einai teleios kai ⟨ek⟩ tou hypo nomon to mē dokēsei kai ⟨ek⟩ tou schēmati tēs ideas to bebaion ek tou hōs anthrōpos to anamartēton.
And for this reason the apostle says, “born of a woman, born under the law,” and again, “found in form as a man.” And “in form” ⟨and “as a man”⟩, “born” and “under the law,” taken together signify perfection and freedom from passion: from “born,” being perfect; from “under the law,” not in appearance; from “in form,” the firmness of the kind; from “as a man,” sinlessness.
Textual problem in this passage: see the notes.
Gal 4:4 (quotation, high confidence) · Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: Paul's phrases signify Christ's full, sinless humanity.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.3 (Holl GCS 25:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-3). (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.
80.4Holl GCS 25:100
τούτων τοίνυν οὓτως ἐχόντων μηδεὶς ἀπατάσθω κενοῖς μύθοις. εἰ γὰρ ἄνωθεν γεννηθεὶς ἀπὸ πατρὸς ἀληθινῶς ⟨ἀληθινῶς⟩ ἐγεννήθη καὶ ἀπὸ Μαρίας, καὶ ἀληθεύει καὶ κάτω ἀληθεύει καὶ εἰ ἐστὶν κάτω ἀτελής, καὶ ἄνω ἀτελής. εἰ δὲ ἄνω ἐστὶ τέλειος, καὶ κάτω ἐστὶ τέλειος· οὐκ ἐν ἄλλῳ τελεἰῳ ᾤκησεν, ἀλλʼ εἰς ἑαυτὸν τὰ πάντα ἐτελείωσε.
toutōn toinyn houtōs echontōn mēdeis apatasthō kenois mythois. ei gar anōthen gennētheis apo patros alēthinōs ⟨alēthinōs⟩ egennēthē kai apo Marias, kai alētheuei kai katō alētheuei kai ei estin katō atelēs, kai anō atelēs. ei de anō esti teleios, kai katō esti teleios; ouk en allǭ teleiǭ ǭkēsen, allʼ eis heauton ta panta eteleiōse.
These things being so, let no one be deceived by empty myths. For if, begotten from above from the Father truly, he was also ⟨truly⟩ born from Mary, he is true both above and below; and if he is imperfect below, he is imperfect above. But if he is perfect above, he is perfect below. He did not dwell in another perfect man, but perfected all things in himself.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Perfect above, perfect below.
Notes on the original text
- Digital text corrected (repeated word and OCR): τούτων τοίνυν τοίνυν οὓτως των → τούτων τοίνυν οὓτως ἐχόντων.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.4 (Holl GCS 25:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-4). (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.
80.5Holl GCS 25:100
καὶ ἀνέστη ἐκ τῶν νεκρῶν μηκέτι μεριζόμενος ἐν μνήματι εἰς σῶμα καὶ θεότητα καὶ ψυχὴν ἐν καταχθονίοις, μηκέτι ὑπὸ ἁφὴν ὑποπίπτων, μηκέτι ἐπεχόμενος, άλλʼ εἰσερχόμενος θυρῶν κεκλεισμένων, ψηλαφώμενος δὲ ὑπὸ τοῦ Θωμᾶ, ἳνα μὴ φαντασίᾳ ἀπεικασθῇ, ἀλλʼ ἀληθείᾳ·
kai anestē ek tōn nekrōn mēketi merizomenos en mnēmati eis sōma kai theotēta kai psychēn en katachthoniois, mēketi hypo haphēn hypopiptōn, mēketi epechomenos, allʼ eiserchomenos thyrōn kekleismenōn, psēlaphōmenos de hypo tou Thōma, hina mē phantasią apeikasthę̄, allʼ alētheią;
And he rose from the dead, no longer divided, the body in the tomb and the Godhead and soul in the underworld, no longer subject to touch, no longer held back, but entering when the doors were shut, yet touched by Thomas, so as not to be likened to an apparition but ⟨shown⟩ in truth:
John 20:26 (allusion, high confidence) · John 20:27 (allusion, high confidence)
Notes and citation
Summary: The risen Christ passed through doors yet was touched by Thomas.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.5 (Holl GCS 25:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-5). (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.
80.6Holl GCS 25:100
ὁ ὑπὸ τοῦ Θωμᾶ πιστευθεὶς μετὰ τὸ πληρωθῆναι τὸ προειρημένον »ταῖς χερσί μου τὸν θεὸν ἐξεζήτησα, καὶ οὐκ ἠπατήθην«, ό αὐτὸς θεὸς ὁ αὐτὸς ἄνθρωπος, ὁ μὴ σύγχυσιν ἀπεργασάμενος, ἀλλὰ τὰ δύο κεράσας εἰς ἓν·
ho hypo tou Thōma pisteutheis meta to plērōthēnai to proeirēmenon »tais chersi mou ton theon exezētēsa, kai ouk ēpatēthēn«, o autos theos ho autos anthrōpos, ho mē synchysin apergasamenos, alla ta dyo kerasas eis hen;
he who was believed by Thomas after what was foretold was fulfilled, “With my hands I sought God, and I was not deceived”; the same God, the same man, who did not bring about a confusion but blended the two into one;
Ps 77:2 (76:3 LXX) (quotation, medium confidence)
Notes and citation
Summary: Thomas touched the one who is both God and man.
- The quotation adapts Ps 77:2 (LXX 76:3). “Blended” (κεράσας) is Epiphanius's pre-Chalcedonian language; he denies confusion in the same sentence.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.6 (Holl GCS 25:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-6). (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.
80.7Holl GCS 25:100
οὐκ εἰς ἀνυπαρξίαν χωρήσας, ἀλλὰ συνδυναμώσας σῶμα γήϊνον τῇ θεότητι εἰς μίαν δύναμιν ἣνωσεν, εἰς μίαν θεότητα συνήγαγεν· εἶς ὣς κύριος εἶς Χριστός, οὐ δύο Χριστοὶ οὐδὲ δύο Μοί.
ouk eis anyparxian chōrēsas, alla syndynamōsas sōma gēïnon tę̄ theotēti eis mian dynamin hēnōsen, eis mian theotēta synēgagen; eis hōs kyrios eis Christos, ou dyo Christoi oude dyo Moi.
not passing into non-existence, but empowering the earthly body together with the Godhead, he united it into one power, gathered it into one Godhead: being one Lord, one Christ, not two Christs nor two Gods.
1 Cor 8:6 (allusion, high confidence)
Notes and citation
Summary: One Lord, one Christ, not two.
- Μοί is a digital slip for θεοί (“Gods”).
Notes on the original text
- Digital text corrected (OCR: δ for σ): ἣνωδεν → ἣνωσεν.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.7 (Holl GCS 25:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-7). (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.
80.8Holl GCS 25:100–101
ἐν αὐτῷ σῶμα πνευματικὸν ἐν αὐτῷ θεότης ἀκατάληπτος, τὸ πεπονθὸς μὴ φθαρὲν τὸ ἀπαθὲς ἄφθαρτον, ἀφθαρσία τὸ ὃλον· θεὸς κύριος, καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, μὴ παραλείψας τὴν σάρκα, εἰς δὲ δὲ συνενώσας καὶ εἰς μίαν τὸ ὅλον θεότητα καθεζόμενος ἐν δεξιᾷ τοῦ πατρός.
en autǭ sōma pneumatikon en autǭ theotēs akatalēptos, to peponthos mē phtharen to apathes aphtharton, aphtharsia to holon; theos kyrios, kathezomenos en dexią tou patros, mē paraleipsas tēn sarka, eis de de synenōsas kai eis mian to holon theotēta kathezomenos en dexią tou patros.
in him a spiritual body, in him incomprehensible Godhead; what suffered not corrupted, what is impassible incorruptible, incorruption the whole; God the Lord, seated at the right hand of the Father, not having left the flesh behind, but having united it into one, and seated at the right hand of the Father as the whole in one Godhead.
1 Cor 15:44 (allusion, high confidence) · Mark 16:19 (allusion, high confidence)
Notes and citation
Summary: The risen Christ sits at the Father's right hand with his flesh.
- The doubled δέ and word order are garbled in the digital text; translated by sense.
Notes on the original text
- Digital text corrected (OCR: ξ for φ): τὸ ἀπαθὲς ἄξθαρτον → τὸ ἀπαθὲς ἄφθαρτον.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 80.8 (Holl GCS 25:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/70-1/#p-80-8). (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.