The Well-Anchored Man 95.1–108.7
Greek text: Holl, GCS 25 (Greek text: Karl Holl, ed., Epiphanius, Band 1 (GCS 25, Leipzig: Hinrichs, 1915), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 95
95.1Holl GCS 25:116
95. ὑποδείξῃ ⟨καὶ⟩ ή ῥάβδος τοῦ Ααρὼν ξηρὰ οὐσα ⟨διὰ⟩ πολλῶν τάχα ἐτῶν καὶ ἐν σκηνῇ ἀφʼ ἑσπέρας καὶ ἄχρι τῆς ἕω καταλειφθεῖσα. αύτοῖς γὰρ μετὰ καμάτων τὰ ζῶντα δένδρα διὰ δεκαδύο μηνῶν κατὰ περίοδον ἐνιαυτοῦ πληρουμένου καρποὺς γεννᾷ, ἡλίου τε θάλποντος ὺετῶν άρδευόντων δρόσων πεταννυουσῶν νυκτός τε καὶ ήμέρας τρεφουσῶν,
95. hypodeixę̄ ⟨kai⟩ ē rhabdos tou Aarōn xēra ousa ⟨dia⟩ pollōn tacha etōn kai en skēnę̄ aphʼ hesperas kai achri tēs heō kataleiphtheisa. autois gar meta kamatōn ta zōnta dendra dia dekadyo mēnōn kata periodon eniautou plēroumenou karpous genną, hēliou te thalpontos yetōn ardeuontōn drosōn petannyousōn nyktos te kai ēmeras trephousōn,
⟨And⟩ the rod of Aaron shows it, being dry ⟨for⟩ perhaps many years and left in the tabernacle from evening until morning. For living trees, with labor, produce fruit over twelve months as the cycle of the year is completed, with the sun warming, rains watering, dews spreading, and night and day nourishing,
Textual problem in this passage: see the notes.
Num 17:8 (allusion, high confidence)
Notes and citation
Summary: Aaron's rod, dry for years.
Notes on the original text
- Digital text corrected (OCR: Latin letter; repeated word): ‘Yποδείξῃ → ὑποδείξῃ; δένδρα διὰ διὰ δεκαδύο → δένδρα διὰ δεκαδύο.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 95.1 (Holl GCS 25:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-95-1). (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.
95.2Holl GCS 25:116
ὑπὸ μίαν ⟨δὲ⟩ νύκτα τὸ δυσχερὲς εὐχερὲς ὁ θεὸς εἰργάσατο. ἐβλάστησε γὰρ ἡ ξηρὰ ῥάβδος καὶ φύλλα ἐκβάλλει καὶ καρποὺς πεπείρους. τὰ ὅμοια γὰρ ὑπέδειξεν ό θεὸς τῆς μελλούσης ὑπʼ αὐτοῦ ἔσεσθαι ἀναστάσεως.
hypo mian ⟨de⟩ nykta to dyscheres eucheres ho theos eirgasato. eblastēse gar hē xēra rhabdos kai phylla ekballei kai karpous pepeirous. ta homoia gar hypedeixen o theos tēs mellousēs hypʼ autou esesthai anastaseōs.
⟨but⟩ in one night God made the difficult easy. For the dry rod sprouted and put out leaves and ripe fruit. For God showed the likeness of the resurrection that would come to be by him.
Textual problem in this passage: see the notes.
Num 17:8 (allusion, high confidence)
Notes and citation
Summary: In one night the rod budded: a likeness of resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 95.2 (Holl GCS 25:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-95-2). (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.
95.3Holl GCS 25:116
συλλαμβανομένων δὲ τῶν παίδων κατὰ τὸν σεμνὸν γάμον, ον ό κύριος ύπέδειξε, πρῶτον καταβάλλεται σπέρμα τῆς ἀκολουθίας, ὡς κατέδειξεν ὁ κύριος, κατὰ τὰς γεννητικὰς μήτρας· χρόνων δὲ ἀνακυλιομένων τὸ καταβληθὲν ἐν τῇ γαστρὶ τελεσ- φορεῖται διὰ χρόνου ἐνναμηνιαίου· φημὶ δὲ ὑπὸ ἐννέα μηνῶν τὸν άριθμὸν τελεσιουργεῖται τὸ κυϊσκόμενον καὶ γεννᾶται.
syllambanomenōn de tōn paidōn kata ton semnon gamon, on o kyrios ypedeixe, prōton kataballetai sperma tēs akolouthias, hōs katedeixen ho kyrios, kata tas gennētikas mētras; chronōn de anakyliomenōn to katablēthen en tę̄ gastri teles- phoreitai dia chronou ennamēniaiou; phēmi de hypo ennea mēnōn ton arithmon telesiourgeitai to kyïskomenon kai gennatai.
When children are conceived in honorable marriage, which the Lord showed, seed is first cast into the wombs of generation according to the sequence, as the Lord showed; and as time rolls on, what was cast into the womb is brought to completion over nine months; I mean, in the number of nine months what is conceived is perfected and born.
Notes and citation
Summary: Birth takes nine months.
Topics: Marriage
Cite (SBL): Epiphanius, Anc. 95.3 (Holl GCS 25:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-95-3). (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.
95.4Holl GCS 25:116–117
ἐν δὲ τῇ ἀναστάσει οὐχ οὕτως· ὑπὸ θῆξιν γὰρ τὸ ἔργον. σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι«. ὡς ἔδειξεν ὸ κύριος ἐν τῇ σκηνῇ τοῦ μαρτυρίου ὅτι τὰ κάρυα τὰ ἐν τοῖς ζῶσι δένδροις διὰ δεκαδύο μηνῶν ἐγκυμονούμενα έν τῷ ξηρῷ ξύλῳ πυκάζονται καὶ βλαστοὶ γίνονται καὶ ὑΠὸ μίαν νύκτα, οὐ.
en de tę̄ anastasei ouch houtōs; hypo thēxin gar to ergon. salpisei gar, kai hoi nekroi egerthēsontai aphthartoi«. hōs edeixen o kyrios en tę̄ skēnę̄ tou martyriou hoti ta karya ta en tois zōsi dendrois dia dekadyo mēnōn enkymonoumena en tǭ xērǭ xylǭ pykazontai kai blastoi ginontai kai hyPo mian nykta, ou.
But in the resurrection it is not so; for the work is in a moment. “For the trumpet will sound, and the dead will be raised incorruptible.” As the Lord showed in the tent of witness that the nuts which in living trees are carried twelve months thickened on the dry wood and became shoots in one night; not
1 Cor 15:52 (quotation, high confidence) · Num 17:8 (allusion, high confidence)
Notes and citation
Summary: The resurrection happens in a moment.
- θῆξιν (literally “a touch”) is rendered “a moment.”
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 95.4 (Holl GCS 25:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-95-4). (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.
95.5Holl GCS 25:117
μόνον δὲ ἀλλʼ ὑπὸ θῆξιν μιᾶς ὥρας ἐτελεσιούργησε τὸ διὰ δεκαδύο μηνῶν ὡς εἴρηται γινόμενον· καὶ ὼσαύτως τὸ διʼ ἐννέα μηνῶν ἐν τῇ κοιλίᾳ γενόμενον βρέφος, ὃ διᾲ πολλοῦ τοῦ χρόνου συναχθὲν τελειοῦται, ἐν δὲ] δὲ] ἀναστάσει ὑπὸ θῆξιν πληρωθὲν ἀνίσταται.
monon de allʼ hypo thēxin mias hōras etelesiourgēse to dia dekadyo mēnōn hōs eirētai ginomenon; kai ōsautōs to diʼ ennea mēnōn en tę̄ koilią genomenon brephos, ho dią pollou tou chronou synachthen teleioutai, en de] de] anastasei hypo thēxin plērōthen anistatai.
only so, but in the space of a single hour he completed what takes twelve months to happen, as has been said; and likewise the infant that takes nine months in the womb, which is completed by being gathered over a long time, in the resurrection is completed in a moment and rises.
Notes and citation
Summary: What takes months in nature happens instantly at the resurrection.
- The editor twice deletes δέ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 95.5 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-95-5). (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 96
96.1Holl GCS 25:117
96. Πεισάτω τοὺς ἀπίστους ἡ δύναμις τοῦ κυρίου, ⟨οὗ⟩ οὐδεὶς »ἀνθίσταται τῷ βουλήματι( ἀκουσατω Μωυσῆς καὶ ἐπιδεικνύτω. »τί ἐν τῇ χειρί σου;« φησὶν ό κύριος· ό δὲ εἶπε »ῥάβδος« ἡ δὲ ῥάβδος ξυλίνη ἡν αὕτη, ξηρὰ δὲ πάντως. καί φησι »ῥῖψον αὐτὴν ἐπὶ τῆς γῆς. καὶ ἔρριψε« τὴν ξηρὰν ῥάβδον.
96. Peisatō tous apistous hē dynamis tou kyriou, ⟨hou⟩ oudeis »anthistatai tǭ boulēmati( akousatō Mōysēs kai epideiknytō. »ti en tę̄ cheiri sou?« phēsin o kyrios; o de eipe »rhabdos« hē de rhabdos xylinē hēn hautē, xēra de pantōs. kai phēsi »rhipson autēn epi tēs gēs. kai erripse« tēn xēran rhabdon.
Let the power of the Lord persuade the unbelievers, whose “will” no one “resists.” Let Moses hear and show it. “What is in your hand?” says the Lord; and he said, “A rod.” And this rod was wooden and certainly dry. And he says, “Throw it on the ground. And he threw” the dry rod.
Textual problem in this passage: see the notes.
Rom 9:19 (quotation, high confidence) · Exod 4:2 (quotation, high confidence) · Exod 4:3 (quotation, high confidence)
Notes and citation
Summary: Moses' rod illustrates God's power.
Notes on the original text
- Digital text corrected (OCR): »"ράβσος« → »ῥάβδος«.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 96.1 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-1). (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.
96.2Holl GCS 25:117
καὶ τὸ ξηρὸν ὁ θεὸς ὑγρὸν ἐπετέλει καὶ οὐ μόνον ὑγρόν, ἀλλὰ καὶ ἔμψυχον, ἀλλὰ καὶ τῇ φύσει παρηλλαγμένον καὶ τῇ οὐσίᾳ ἑτέρως ἐσχηματισμένον.
kai to xēron ho theos hygron epetelei kai ou monon hygron, alla kai empsychon, alla kai tę̄ physei parēllagmenon kai tę̄ ousią heterōs eschēmatismenon.
And God made the dry moist, and not only moist but also living, and changed in nature and shaped otherwise in substance.
Notes and citation
Summary: The rod became a living serpent.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 96.2 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-2). (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.
96.3Holl GCS 25:117
οὐκ ἠν φάντασμα τὸ ἔργον· ἀλήθεια γὰρ θεοῦ προστάγματι ἐργάζεται καὶ οὐ φαντασία. ἐν ἅπασι γὰρ διορθουμένην τὴν ἡμῶν διανοιαν παρέστησε διὰ Μωυσέως ⟨πρὸς⟩ τὴν ἀλήθειαν.
ouk ēn phantasma to ergon; alētheia gar theou prostagmati ergazetai kai ou phantasia. en hapasi gar diorthoumenēn tēn hēmōn dianoian parestēse dia Mōyseōs ⟨pros⟩ tēn alētheian.
The work was not an apparition; for truth works by God's command, not fantasy. For in all things he set our mind straight toward the truth through Moses.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The miracle was real, not illusion.
Notes on the original text
- Digital text corrected (repeated syllables): φάντασμα τασμα τὸ → φάντασμα τὸ.
Cite (SBL): Epiphanius, Anc. 96.3 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-3). (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.
96.4Holl GCS 25:117
ἔγνω γὰρ ό προφήτης ὅτι τὸ γινόμενον οὐκ ἦν δοκήσει, ἀλλʼ ἀληθείᾳ ἐν τῷ ἀποδρᾶσαι· εἰ γὰρ φαντασίαν ᾔδει τὸ γινόμενον, οὐκ ἀπεδίδρασκεν ἀπὸ προσώπου τοῦ ὄφεως.
egnō gar o prophētēs hoti to ginomenon ouk ēn dokēsei, allʼ alētheią en tǭ apodrasai; ei gar phantasian ę̄dei to ginomenon, ouk apedidrasken apo prosōpou tou opheōs.
For the prophet knew that what happened was not in appearance but in truth, in running away; for if he had known what happened to be fantasy, he would not have fled from the serpent.
Exod 4:3 (allusion, high confidence)
Notes and citation
Summary: Moses fled because the serpent was real.
Notes on the original text
- Digital text corrected (OCR: transposed letters): τὸ γνίομενον → τὸ γινόμενον.
Cite (SBL): Epiphanius, Anc. 96.4 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-4). (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.
96.5Holl GCS 25:117
ἀλλὰ μὴ πάλιν τοῦτο εἰς σκάνδαλον γενήσεται τοῖς φιλονείκοις καὶ εἴπωσιν· ὅτι ἄλλη ἦν ή ῥάβδος, »ὁ δὲ θεὸς ἔδωκεν« αὐτῇ ἀλλοῖον »σῶμα, ὡς ἠθέλησε«. καὶ πρῶτον μὲν οὖν μαθέτωσαν ὅτι οὐκ ἄλλην ἀντὶ ἄλλης ἐψύχωσεν,
alla mē palin touto eis skandalon genēsetai tois philoneikois kai eipōsin; hoti allē ēn ē rhabdos, »ho de theos edōken« autę̄ alloion »sōma, hōs ēthelēse«. kai prōton men oun mathetōsan hoti ouk allēn anti allēs epsychōsen,
But let this not again become a stumbling block to the contentious, and let them not say that the rod was another, and “God gave” it a different “body, as he wished.” And first let them learn that he did not animate one thing in place of another,
1 Cor 15:38 (quotation, high confidence)
Notes and citation
Summary: It was the same rod that came alive.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 96.5 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-5). (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.
96.6Holl GCS 25:117
ἀλλʼ αὐτὴν ἐκείνην τὴν ξηρὰν οὖσαν ἐψύχωσεν· ὅτι τοῦτο τὸ δοθὲν τῇ ῥάβδῳ σῶμα καὶ κινούμενον ὑπʼ αὐτοῦ γένος ἢ εἶδος εἰς κρίσιν ὁ θεὸς οὐκ ἐκάλει ἀντὶ τῆς ῥάβδου τὸν δράΚοντα ἠθέλησε δικάζειν,
allʼ autēn ekeinēn tēn xēran ousan epsychōsen; hoti touto to dothen tę̄ rhabdǭ sōma kai kinoumenon hypʼ autou genos ē eidos eis krisin ho theos ouk ekalei anti tēs rhabdou ton draKonta ēthelēse dikazein,
but animated that very rod which was dry; since God did not call this body given to the rod, and the kind or form moved by it, to judgment; he did not wish to judge the serpent instead of the rod;
Notes and citation
Summary: No substitution took place.
- The Greek is loose; translated by sense.
Notes on the original text
- Digital text corrected (repeated word): οὐκ ἐκάλει ἀντὶ ἀντὶ τῆς ῥάβδου → οὐκ ἐκάλει ἀντὶ τῆς ῥάβδου.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 96.6 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-6). (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.
96.7Holl GCS 25:117
ἀλλὰ πληροφορίαν μὲν διὰ τῆς ῥάβδου ἀναστάσεως εἰργάσατο, τὸ δὲ ἴδιον δυνατὸν ό θεὸς ἀπεδείκνυ, ἵνα μή τις ἀπιστήσῃ τῷ δυνατῷ έν πᾶσι. καὶ αὐτὸ δὲ μετὰ πάσης ἀσφαλείας ἐποιήσατο· οὐ γὰρ μέρος τι τῆς ῥάβδου ἤγειρεν, ἀλλʼ ὅλην τὴν ῥάβδον μετέβαλεν ὡς ἠθέλησε.
alla plērophorian men dia tēs rhabdou anastaseōs eirgasato, to de idion dynaton o theos apedeikny, hina mē tis apistēsę̄ tǭ dynatǭ en pasi. kai auto de meta pasēs asphaleias epoiēsato; ou gar meros ti tēs rhabdou ēgeiren, allʼ holēn tēn rhabdon metebalen hōs ēthelēse.
but through the rod he produced full assurance of the resurrection, and God showed his own power, so that no one might disbelieve his power in all things. And he did this with all security; for he did not raise some part of the rod, but changed the whole rod as he wished.
Notes and citation
Summary: The whole rod was changed, a pledge of resurrection.
Notes on the original text
- Digital text corrected (OCR: ε for ι): τὸ δὲ ἔδιον δυνατὸν → τὸ δὲ ἴδιον δυνατὸν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 96.7 (Holl GCS 25:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-96-7). (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 97
97.1Holl GCS 25:117–118
97. Καὶ ὅτι μὲν ταῦτα οὕτως ἔχει καὶ οἱ νεκροὶ ἐλπίδα ἔχουσι ζωῆς αἰωνίου καὶ »εἱ ἐν μνήμασιν ἀναστήσονται«, κάλει μοι πάλιν μάρτυρα τὸν ἀξιόπιστον Μωυσέα. πλημμελήσαντος γὰρ τοῦ Ῥουβεὶμ ἐπαρᾶται αὐτῷ ὁ πατὴρ αὐτοῦ ὁ ἄγιος Ιακὼβ ὁ πατριάρχης καί | φησι D199 »Ῥουβεὶμ πρωτότοκός μου καὶ ἀρχὴ τέκνων μου, ἐξύβρισας ὡς ὕδωρ· μὴ ἐκζέσῃς. ἀνέβης γὰρ εἰς τὴν κοίτην τοῦ πατρός σου καὶ ἀπεκάλυψας φησίν, ἐν δὲ τῷ Ἑβραϊκῷ ἐλθωθάρ, ὅπερ ἐστὶν 2 ἑρμηνευόμενον μὴ ἀνακάμψῃς ἢ μὴ προστεθείης ἢ πάλιν μὴ περισσεύσῃς, ψιλούμενον δὲ τῇ λέξει μὴ ἐκζέσῃς· οἱ δὲ ἑρμηνευταὶ ἐξέδωκαν οὕτως. καὶ ⟨εἰ⟩ θέλεις μαθεῖν ὅτι ταῦθʼ οὕτως ἕχει καὶ θάνατος ἀπὸ πατρὸς ὡρίζετο τούτῳ ἡμαρτηκότι, Μωυσῆς σοι σαφηνίσει. εὐλογῶν γὰρ καὶ αὐτὸς τὰς δώδεκα φυλὰς ἐπὶ τὸν Ῥουβεὶμ ἐλθῶν 4 καὶ γνοὺς ὅτι ἱερεὺς Λευί ἐν χειρὶ γὰρ τῆς ἱερωσύνης ἐλύετο καὶ ἐδεσμεύετο τὰ ἁμαρτήματα), φησί »ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ‘. πῶς δὲ ἐδυνατο ζῆν ὁ πρὸ ἑκατὸν εἴκοσι ἕξ ἐτῶν τεθαμμένος; ἀλλʼ 5 6 ἐπεὶ ᾔδει καὶ τὴν ἀνάστασιν κατὰ πάντα μέλλουσαν ἔσεσθαι, οἶδε δὲ θάνατον δεύτερον τὸν διὰ καταδίκης ἐν τῇ ἡμέρᾳ τῆς κρίσεως, βουλόμενος αὐτὸν ἀντὶ τῆς μιᾶς τιμωρίας κουφίσαι ἀπὸ τῶν μελλόντων φησί »ζήτως« ἐν*τῇ ἀναστάσει, σημαίνων· | ᾔδει ᾔδει γὰρ ὅτι 7 P101 ζλήσονται ἅπαντες) καὶ μὴ ἀποθάνῃ«, τουτέστι μὴ περιβληθῇ θανάτῳ δευτέρῳ τῷ διὰ καταδίκης καὶ βασάνῳ αἰωνίᾳ. εἰ γὰρ περὶ τῆς 8 ζημίας τῆς ζωῆς αὐτῷ ἔμελεν, ἤρκει εἰπεῖν μόνον »ζήτω Ῥουβείμ«· ἐπειδὴ δὲ περὶ τῶν μελλόντων σημαίνει, λέγει ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃι«.
97. Kai hoti men tauta houtōs echei kai hoi nekroi elpida echousi zōēs aiōniou kai »hei en mnēmasin anastēsontai«, kalei moi palin martyra ton axiopiston Mōysea. plēmmelēsantos gar tou Rhoubeim eparatai autǭ ho patēr autou ho agios Iakōb ho patriarchēs kai | phēsi D199 »Rhoubeim prōtotokos mou kai archē teknōn mou, exybrisas hōs hydōr; mē ekzesę̄s. anebēs gar eis tēn koitēn tou patros sou kai apekalypsas phēsin, en de tǭ Hebraïkǭ elthōthar, hoper estin 2 hermēneuomenon mē anakampsę̄s ē mē prostetheiēs ē palin mē perisseusę̄s, psiloumenon de tę̄ lexei mē ekzesę̄s; hoi de hermēneutai exedōkan houtōs. kai ⟨ei⟩ theleis mathein hoti tauthʼ houtōs hechei kai thanatos apo patros hōrizeto toutǭ hēmartēkoti, Mōysēs soi saphēnisei. eulogōn gar kai autos tas dōdeka phylas epi ton Rhoubeim elthōn 4 kai gnous hoti hiereus Leui en cheiri gar tēs hierōsynēs elyeto kai edesmeueto ta hamartēmata), phēsi »zētō Rhoubeim kai mē apothanę̄‘. pōs de edynato zēn ho pro hekaton eikosi hex etōn tethammenos? allʼ 5 6 epei ę̄dei kai tēn anastasin kata panta mellousan esesthai, oide de thanaton deuteron ton dia katadikēs en tę̄ hēmerą tēs kriseōs, boulomenos auton anti tēs mias timōrias kouphisai apo tōn mellontōn phēsi »zētōs« en*tę̄ anastasei, sēmainōn; | ę̄dei ę̄dei gar hoti 7 P101 zlēsontai hapantes) kai mē apothanę̄«, toutesti mē periblēthę̄ thanatǭ deuterǭ tǭ dia katadikēs kai basanǭ aiōnią. ei gar peri tēs 8 zēmias tēs zōēs autǭ emelen, ērkei eipein monon »zētō Rhoubeim«; epeidē de peri tōn mellontōn sēmainei, legei zētō Rhoubeim kai mē apothanę̄i«.
And that these things are so, and the dead have hope of eternal life and “those in the tombs will rise,” call me again as witness the trustworthy Moses. For when Reuben sinned, his father the holy patriarch Jacob cursed him and said, “Reuben, my firstborn and the beginning of my children, you were insolent like water; do not boil over. For you went up to your father's bed and uncovered” it, he says; and in the Hebrew, ʼal-tôtar, which is translated “do not return,” or “may you not be added,” or again “may you not have the preeminence,” but in the bare word “do not boil over”; and the translators rendered it so. And ⟨if⟩ you wish to learn that this is so, and that death was decreed by his father for him who had sinned, Moses will make it clear to you. For he too, blessing the twelve tribes, coming to Reuben and knowing that Levi was priest (for in the hand of the priesthood sins were loosed and bound), says, “Let Reuben live and not die.” But how could he live who had been buried a hundred and twenty-six years before? But since he knew that the resurrection would certainly come, and knew the second death, by condemnation on the day of judgment, wishing to relieve him from the things to come in place of the one punishment, he says “let him live,” meaning in the resurrection (for he knew that all will live), “and not die,” that is, not be surrounded by the second death by condemnation and eternal torment. For if he cared about the loss of his life, it would have sufficed to say only “Let Reuben live”; but since he signifies the things to come, he says, “Let Reuben live and not die.”
Textual problem in this passage: see the notes.
John 5:28 (allusion, high confidence) · Gen 49:3 (quotation, high confidence) · Gen 49:4 (quotation, high confidence) · Deut 33:6 (quotation, high confidence) · Rev 20:14 (allusion, medium confidence)
Notes and citation
Summary: Moses' blessing of Reuben shows hope of resurrection and escape from the second death.
- Stray verse numbers and page markers (D199, P101) in the digital text are ignored. The Hebrew word (אל תותר) is given in transliteration; Epiphanius's glosses are his own. The Reuben story is Gen 35:22 and 49:3–4.
Notes on the original text
- Digital text corrected (repeated word): ἀπεκάλυψας φησίν, φησίν, → ἀπεκάλυψας φησίν,; ἱερὺς ἱερεὺς Λευί → ἱερεὺς Λευί.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 97.1 (Holl GCS 25:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-97-1). (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.
Chapter 98
98.1Holl GCS 25:118
98. Καὶ πόθεν ⟨οὐ⟩ δυνήσεται συλλέξαι τὰς τοσαύτας μαρτυρίας περὶ τῆς ἡμῶν ἐλπίδος καὶ προσδοκίας τῆς ἀναστάσεως, τῆς ἐν ἀληθείᾳ καὶ οὐχ ἐν δοκήσει;
98. Kai pothen ⟨ou⟩ dynēsetai syllexai tas tosautas martyrias peri tēs hēmōn elpidos kai prosdokias tēs anastaseōs, tēs en alētheią kai ouch en dokēsei?
And from where will one ⟨not⟩ be able to gather so many testimonies about our hope and expectation of the resurrection, in truth and not in appearance?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Testimonies to the resurrection are abundant.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.1 (Holl GCS 25:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-1). (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.
98.2Holl GCS 25:118
λεγέτωσαν γὰρ οἱ κενόδοξοι καὶ φιλονεικοῦντες μάτην, πότερόν ποτε μέρος ἀνίσταται τῶν σωμάτων καὶ πάντων ἀνὰ μέρος ἢ πάλιν τινῶν τὸ ὅλον ἐγείρεται καὶ τινῶν ἀνὰ μέρος ἡ ἀνάστασις, τινῶν δὲ ὅλον τὸ σῶμα. τίς ἡ τοιαύτη προσωποληψία; ἆρα »προσωποληψία παρὰ τῷ θεῷ;« μὴ γένοιτο.
legetōsan gar hoi kenodoxoi kai philoneikountes matēn, poteron pote meros anistatai tōn sōmatōn kai pantōn ana meros ē palin tinōn to holon egeiretai kai tinōn ana meros hē anastasis, tinōn de holon to sōma. tis hē toiautē prosōpolēpsia? ara »prosōpolēpsia para tǭ theǭ?« mē genoito.
For let the vainglorious and those who quarrel in vain say whether a part of bodies rises, and of all partially, or again of some the whole is raised and of some the resurrection is partial, while of others the whole body. What favoritism is this? Is there “partiality with God”? God forbid.
Rom 2:11 (quotation, high confidence)
Notes and citation
Summary: A partial resurrection would make God partial.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.2 (Holl GCS 25:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-2). (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.
98.3Holl GCS 25:118–119
ἐρευνήσωμεν ποῦ ἢ πότε ἤγειραν οἱ ἅγιοι νεκρὸν ἀπὸ μέρους καὶ οὐχὶ ὅλον τὸ σῶμα. ὁ υἱὸς τῆς ἐν Σαραφθίᾳ χήρας ὅλος ἀνέστη καὶ οὐ μέρος κατελείφθη, ό υἱὸς τῆς Σουμανίτιδος ὅλος ἀνέστη καὶ οὐδὲν μέλος αὐτοῦ εἴασε μὴ ἀναστάν.
ereunēsōmen pou ē pote ēgeiran hoi hagioi nekron apo merous kai ouchi holon to sōma. ho huios tēs en Saraphthią chēras holos anestē kai ou meros kateleiphthē, o huios tēs Soumanitidos holos anestē kai ouden melos autou eiase mē anastan.
Let us search where or when the saints raised a dead person partially and not the whole body. The son of the widow in Zarephath rose whole and no part was left; the son of the Shunammite woman rose whole and he left no member of him unraised.
1 Kgs 17:22 (allusion, high confidence) · 2 Kgs 4:35 (allusion, high confidence)
Notes and citation
Summary: Elijah and Elisha raised whole bodies.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.3 (Holl GCS 25:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-3). (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.
98.4Holl GCS 25:119
καὶ ⟨ὁ⟩ κύριος τὸν Λάζαρον ἤγειρε καὶ οὐκ ἐγκατέλιπε λείψανον ἐν τῷ μνήματι, ἀλλὰ μετὰ τῶν κειριῶν καὶ τῶν ἄλλων ἐνδυμάτων * καὶ οὐχὶ πάντως τῶν ἱματίων χρεία ἐν ἡμέρᾳ κρίσεως·
kai ⟨ho⟩ kyrios ton Lazaron ēgeire kai ouk enkatelipe leipsanon en tǭ mnēmati, alla meta tōn keiriōn kai tōn allōn endymatōn * kai ouchi pantōs tōn himatiōn chreia en hēmerą kriseōs;
And ⟨the⟩ Lord raised Lazarus and left no remnant in the tomb, but with the grave bands and other wrappings *; and certainly there is no need of garments on the day of judgment.
Textual problem in this passage: see the notes.
John 11:44 (allusion, high confidence)
Notes and citation
Summary: Lazarus came out whole.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (repeated word): ἐν ἡμέρᾳ κρίσεως· κρίσεως· → ἐν ἡμέρᾳ κρίσεως·.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.4 (Holl GCS 25:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-4). (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.
98.5Holl GCS 25:119
τὸν υἱὸν τῆς ἐν τῇ Ναῒν ὅλον ἤγειρε, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, τὴν θυγατέρα τοῦ ἑκατοντάρχου. καὶ ὢ μάταιος ὑπόνοια τῶν τὰ τοιαῦτα λογιζομένων, ὅτι μέρος ἐγείρει καὶ μέρος καταλιμπάνει.
ton huion tēs en tę̄ Naïn holon ēgeire, tēn thygatera tou archisynagōgou, tēn thygatera tou hekatontarchou. kai ō mataios hyponoia tōn ta toiauta logizomenōn, hoti meros egeirei kai meros katalimpanei.
He raised the son of the widow in Nain whole, the daughter of the ruler of the synagogue, the daughter of the centurion. And O the vain notion of those who reckon such things, that he raises a part and leaves a part!
Luke 7:15 (allusion, high confidence) · Mark 5:42 (allusion, high confidence) · Matt 8:13 (allusion, low confidence)
Notes and citation
Summary: Christ raised whole persons.
- “The daughter of the centurion” is Epiphanius's wording; the Gospels speak of the centurion's servant, who was healed (Matt 8:13).
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.5 (Holl GCS 25:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-5). (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.
98.6Holl GCS 25:119
ἴδωμεν δὲ ἐξ αὐτῶν τῶν ὑποκειμένων καὶ τῶν ἤδη ἰσόρροπα ἐλπίδος ἡμῖν γεγενημένων. Ἐνὼχ ὅλος μετετέθη καὶ οὐκ εἶδεν ἕως τῆς δεῦρο θάνατον καὶ Ἠλίας ὅλος ἀνελήφθη ἐν σώματι καὶ οὐκ εἶδεν ἄχρι τῆς δεῦρο θάνατον, ἵνα ἐν δυσὶ ζῶσι σώμασιν παραστήσῃ ἡμῖν τελείαν τὴν ἀνάστασιν.
idōmen de ex autōn tōn hypokeimenōn kai tōn ēdē isorropa elpidos hēmin gegenēmenōn. Enōch holos metetethē kai ouk eiden heōs tēs deuro thanaton kai Ēlias holos anelēphthē en sōmati kai ouk eiden achri tēs deuro thanaton, hina en dysi zōsi sōmasin parastēsę̄ hēmin teleian tēn anastasin.
Let us look at the matters at hand and at what has already happened for us as a counterweight of hope. Enoch was translated whole and has not seen death until now, and Elijah was taken up whole in the body and has not seen death until now, so that by two living bodies he might present to us the resurrection as complete.
Gen 5:24 (allusion, high confidence) · Heb 11:5 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence)
Notes and citation
Summary: Enoch and Elijah, taken up bodily, show a complete resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.6 (Holl GCS 25:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-6). (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.
98.7Holl GCS 25:119
καὶ ἵνα μή τις ἀμφιβάλλῃ, δύο χαρακτῆρας * τῶν δύο πρωτοτόκων τῆς ἡμετέρας ἀναστάσεως· Ἐνὼχ ἦν ἐν ἀκροβυστίᾳ καὶ οὐκ ἐκώλυσεν ἡ ἀκροβυστία τὴν ἀνάστασιν οὐδὲ τὴν τοῦ σώματος διὰ βίου τῆς ζωῆς ὑποδοχήν, Ἠλίας ἐν περιτομῇ, ἳνα μὴ ⟨ἡ⟩ ἀνάστασις ἐπί τινας καί τινας νομισθῇ, ἀλλὰ καθολικὴ ὅλη.
kai hina mē tis amphiballę̄, dyo charaktēras * tōn dyo prōtotokōn tēs hēmeteras anastaseōs; Enōch ēn en akrobystią kai ouk ekōlysen hē akrobystia tēn anastasin oude tēn tou sōmatos dia biou tēs zōēs hypodochēn, Ēlias en peritomę̄, hina mē ⟨hē⟩ anastasis epi tinas kai tinas nomisthę̄, alla katholikē holē.
And so that no one may doubt, * two types of the two firstborn of our resurrection: Enoch was in uncircumcision, and uncircumcision did not hinder the resurrection nor the body's reception of life; Elijah was in circumcision, so that ⟨the⟩ resurrection might not be thought to be for some and not others, but wholly universal.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Uncircumcised Enoch and circumcised Elijah show the resurrection is for all.
- The asterisk marks a gap in the edition.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 98.7 (Holl GCS 25:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-7). (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.
98.8Holl GCS 25:119
Ἠλίας ἦν ἐν παρθενίᾳ, ἵνα τὸ πρόκριτον τῆς παρθενίας τὴν ἀθανασίαν κηρύξῃ τῷ κόσμῳ καὶ τὴν μετὰ σώματος ἀφθαρσίαν· ἵνα δὲ μὴ μόνον ἐπὶ τῆς παρθενίας νομισθῇ εἶναι διὰ τὸ ἐξαίρετον ἡ ἀνάστασις καὶ σώματος ἡ παραμονή, Ἐνὼχ οὐκ ἦν παρθένος, ἀλλʼ ἐγκρατὴς καὶ παιδοποιήσας τέκνα. καὶ δύο μὲν οὗτοι [ἐν] ζῶσιν, ἐν σώματι καὶ ψυχῇ ἐμπαραμένοντες διὰ τὴν ⟨ἡμῶν⟩ ἐλπίδα.
Ēlias ēn en parthenią, hina to prokriton tēs parthenias tēn athanasian kēryxę̄ tǭ kosmǭ kai tēn meta sōmatos aphtharsian; hina de mē monon epi tēs parthenias nomisthę̄ einai dia to exaireton hē anastasis kai sōmatos hē paramonē, Enōch ouk ēn parthenos, allʼ enkratēs kai paidopoiēsas tekna. kai dyo men houtoi [en] zōsin, en sōmati kai psychę̄ emparamenontes dia tēn ⟨hēmōn⟩ elpida.
Elijah was in virginity, so that the preeminence of virginity might proclaim to the world immortality and incorruption with the body; and so that the resurrection and the body's endurance might not be thought to belong only to virginity as something exceptional, Enoch was not a virgin, but self-controlled and had begotten children. And these two live, remaining in body and soul for ⟨our⟩ hope.
Textual problem in this passage: see the notes.
Gen 5:22 (allusion, medium confidence)
Notes and citation
Summary: Virgin Elijah and married Enoch both live on.
- The editor deletes ἐν.
Topics: Eschatology, Marriage
Cite (SBL): Epiphanius, Anc. 98.8 (Holl GCS 25:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-98-8). (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 99
99.1Holl GCS 25:119
99. Καὶ εἰς τὸ μή τινα πάλιν ἀμφιβάλλειν καὶ ἄλλους εἰς Ἅιδην κατήγαγε μετὰ τῶν σωμάτων. ἤνοιξε γὰρ ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιε Δαθὰν καὶ Ἀβειρών, τοὺς υἱοὺς Κορὲ καὶ Αὐνᾶν, καὶ κατέβησαν εἰς Ἅιδην ζῶντες ⟨σὺν⟩ σώματι καὶ ψυχῇ. ἀπʼ αὐτῆς γὰρ τῆς ὥρας εἰς κρίσιν παρεδόθησαν, μήτε τῶν σωμάτων λυθέντων μήτε λειψάνου παραδοθέντος ἢ μέρους, ἀλλὰ ὅλων σὺν σώματι καὶ ψυχῇ
99. Kai eis to mē tina palin amphiballein kai allous eis Haidēn katēgage meta tōn sōmatōn. ēnoixe gar hē gē to stoma autēs kai katepie Dathan kai Abeirōn, tous huious Kore kai Aunan, kai katebēsan eis Haidēn zōntes ⟨syn⟩ sōmati kai psychę̄. apʼ autēs gar tēs hōras eis krisin paredothēsan, mēte tōn sōmatōn lythentōn mēte leipsanou paradothentos ē merous, alla holōn syn sōmati kai psychę̄
And so that no one may doubt again, he also brought others down to Hades with their bodies. For the earth opened its mouth and swallowed Dathan and Abiram, the sons of Korah, and On, and they went down alive to Hades ⟨with⟩ body and soul. For from that very hour they were handed over to judgment, with neither their bodies dissolved nor a remnant or part handed over, but the whole with body and soul
Textual problem in this passage: see the notes.
Num 16:32 (allusion, high confidence) · Num 16:33 (allusion, high confidence)
Notes and citation
Summary: Dathan and Abiram went down bodily to Hades.
- Epiphanius calls Dathan and Abiram “sons of Korah”; in Num 16:1 they are sons of Eliab, and On (Αὐνᾶν) is son of Peleth.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 99.1 (Holl GCS 25:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-99-1). (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.
99.2Holl GCS 25:119–120
εἰς τιμωρίαν παραδοθέντων. ὁ Ἰώβ φησιν »ἕως πάλιν γένωμαι« καί »⟨ἀναστήσαι⟩ τὸ σῶμα τοῦτο τὸ ἀντλοῦν ταῦτα« καί »ἀνακαινιεῖς με« καὶ πάλιν »ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου«, Ἠσαΐας δέ »άναστήσονται οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις‘· Με γὰρ ὁ »λύων πεπεδημένους ἐν ἀνδρείᾳ, ὁμοίως τοὺς παραπικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις‘.
eis timōrian paradothentōn. ho Iōb phēsin »heōs palin genōmai« kai »⟨anastēsai⟩ to sōma touto to antloun tauta« kai »anakainieis me« kai palin »anakainisthēsetai hōs aetou hē neotēs sou«, Ēsaïas de »anastēsontai hoi nekroi kai egerthēsontai hoi en tois mnēmeiois‘; Me gar ho »lyōn pepedēmenous en andreią, homoiōs tous parapikrainontas, tous katoikountas en taphois‘.
handed over to punishment. Job says, “until I come to be again,” and “⟨may he raise up⟩ this body that endures these things,” and “you will renew me,” and again, “your youth will be renewed like the eagle's”; and Isaiah, “The dead will rise, and those in the tombs will be raised”; ⟨for God is⟩ “the one who sets free those bound in strength, likewise the rebellious, those who dwell in tombs.”
Textual problem in this passage: see the notes.
Job 14:14 (quotation, high confidence) · Job 19:26 (quotation, medium confidence) · Ps 103:5 (102:5 LXX) (quotation, high confidence) · Isa 26:19 (quotation, high confidence) · Ps 68:6 (67:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Job, the Psalms, and Isaiah speak of resurrection.
- Με is a digital slip, probably for θεός. The second quotation is Job 19:26 LXX (with “body” for “skin”); “you will renew me” is unidentified.
Notes on the original text
- Digital text corrected (OCR: extra letter; OCR: ο for α): »ἀνακαιινιεῖς με« → »ἀνακαινιεῖς με«; παροδοθέντων → παραδοθέντων.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 99.2 (Holl GCS 25:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-99-2). (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.
99.3Holl GCS 25:120
λέγει δὲ Ἰώβ »ἄνθρωπος δὲ κοιμηθεὶς οὐκέτι οὐ μὴ ἐγερθῇ οὔτε ἐπιγνώσεται τὸν τόπον αύτοῦ«. καὶ γὰρ ἀληθῶς καθʼ ἡμέραν οὐ γίνεται ἡ ἀνάστασις, ἀλλʼ εἰς μίαν ὥρισται ἡμέραν. δεικνὺς δὲ ὅτι οἶδεν εἰς ποίαν προθεσμίαν προσεδόκα, εὐθὺς ἔλυσε τὸ ζήτημα »ἕως ἄν ὁ οὐρανὸς οὐ μὴ συρραφῇ«.
legei de Iōb »anthrōpos de koimētheis ouketi ou mē egerthę̄ oute epignōsetai ton topon autou«. kai gar alēthōs kathʼ hēmeran ou ginetai hē anastasis, allʼ eis mian hōristai hēmeran. deiknys de hoti oiden eis poian prothesmian prosedoka, euthys elyse to zētēma »heōs an ho ouranos ou mē syrraphę̄«.
But Job says, “A man who has fallen asleep will not rise again, nor will he know his place.” And indeed resurrection does not happen daily, but is appointed for one day. And showing that he knew what term he awaited, he at once solved the question: “until the heaven is no longer sewn together.”
Job 14:12 (quotation, high confidence) · Job 7:10 (quotation, medium confidence)
Notes and citation
Summary: Job means the resurrection waits for the end of the world.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 99.3 (Holl GCS 25:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-99-3). (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.
99.4Holl GCS 25:120
ὄσον γὰρ ἔστιν ⟨ὁ⟩ οὐρανὸς καὶ ἡ γῆ, ἔτι καὶ τὰ σώματα ἐν τῇ γῇ ὺπάρχει. ὅταν δὲ ἔλθῃ ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον« καὶ τινάσσων τὴν γῆν, τότε »ἐγερθήσονται καὶ οἱ ἐπὶ τῆς γῆς χώματος«.
oson gar estin ⟨ho⟩ ouranos kai hē gē, eti kai ta sōmata en tę̄ gę̄ yparchei. hotan de elthę̄ ho helissōn ton ouranon hōs biblion« kai tinassōn tēn gēn, tote »egerthēsontai kai hoi epi tēs gēs chōmatos«.
For as long as heaven and earth exist, the bodies also are still in the earth. But when he comes “who rolls up the heaven like a scroll” and shakes the earth, then “those in the dust of the earth will also be raised.”
Textual problem in this passage: see the notes.
Isa 34:4 (quotation, high confidence) · Dan 12:2 (quotation, medium confidence) · Isa 26:19 (allusion, medium confidence)
Notes and citation
Summary: At the end the dead will be raised.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 99.4 (Holl GCS 25:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-99-4). (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.
99.5Holl GCS 25:120
διὰ τοῦτο λέγει τῷ Ἰεζεκιήλ υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἀρμονίαν« καὶ ἐγένετο οὕτως· καί »γενέσθαι έπ΄ αύτὰ νεῦρα καὶ φλέβας, σάρκας καὶ τρίχας καὶ ὄνυχας«· καὶ πάλιν »εἰπὲ υἱὲ ἀνθρώπου, ἐλθὲ τὸ πνεῦμα ἀπὸ τῶν τεσσάρων γωνιῶν τῆς γῆς«, τῶν τόπων δηλαδὴ τῶν ταῖς ψυχαῖς ἀποτεταμιευμένων.
dia touto legei tǭ Iezekiēl huie anthrōpou, eipe synachthēnai ostoun pros ostoun kai harmonian pros armonian« kai egeneto houtōs; kai »genesthai ep΄ auta neura kai phlebas, sarkas kai trichas kai onychas«; kai palin »eipe huie anthrōpou, elthe to pneuma apo tōn tessarōn gōniōn tēs gēs«, tōn topōn dēladē tōn tais psychais apotetamieumenōn.
For this reason he says to Ezekiel, “Son of man, say that bone should come together to bone and joint to joint,” and it was so; and “that sinews and veins, flesh and hair and nails should come upon them”; and again, “Say, son of man, come, spirit, from the four corners of the earth,” that is, from the places stored up for the souls.
Ezek 37:4 (allusion, high confidence) · Ezek 37:6 (allusion, high confidence) · Ezek 37:9 (quotation, high confidence)
Notes and citation
Summary: Ezekiel's vision of the bones and the spirits.
- The quotation paraphrases Ezek 37:4–9; “hair and nails” are Epiphanius's additions.
Notes on the original text
- Digital text corrected (OCR: doubled letter; OCR: ζ for χ): σάρκας καὶ τρίζας → σάρκας καὶ τρίχας; ἀποττεταμιευμένων → ἀποτεταμιευμένων.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 99.5 (Holl GCS 25:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-99-5). (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.
99.6Holl GCS 25:120
καὶ τίνι τῷ λόγῳ αὐτὸς ὁ κύριος οὐ λέγει, ἀλλὰ κελεύει τῷ ἀνθρώπῳ λέγειν; ὅτι ὅ λέγει κύριος ἅμα καὶ ποιεῖ καὶ οὐκέτι λύεται· τῷ δὲ ἀνθρώπῳ προσέταξε λέγειν, ἵνα μετὰ τὸ ἀναστῆναι πρὸς τὴν ὥραν σημανθῇ μὲν ἡμῶν ἡ ἐλπὶς τῆς σωτηρίας, ἀνθρώπου δὲ λόγος λυθῇ καὶ οὐ τοῦ κυρίου. ἤμελλον γὰρ πάλιν ἀποθνῄσκειν έκεῖνα τὰ ὀστᾶ. ὀστᾶ. δὲ εἴπῃ ὁ κύριος, ἀνάστητε, ἐγείρονται καὶ οὐκ ἀποθνᾐσκουσι· θεοῦ γὰρ λόγος οὐ λυθήσεται.
kai tini tǭ logǭ autos ho kyrios ou legei, alla keleuei tǭ anthrōpǭ legein? hoti ho legei kyrios hama kai poiei kai ouketi lyetai; tǭ de anthrōpǭ prosetaxe legein, hina meta to anastēnai pros tēn hōran sēmanthę̄ men hēmōn hē elpis tēs sōtērias, anthrōpou de logos lythę̄ kai ou tou kyriou. ēmellon gar palin apothnę̄skein ekeina ta osta. osta. de eipę̄ ho kyrios, anastēte, egeirontai kai ouk apothnę̄skousi; theou gar logos ou lythēsetai.
And for what reason does the Lord himself not speak, but command the man to speak? Because what the Lord says he at once does, and it is no longer undone; but he commanded the man to speak, so that after they rose for the hour our hope of salvation might be signified, and the word undone would be a man's and not the Lord's. For those bones were to die again. But when the Lord says, “Arise,” they are raised and do not die; for God's word will not be undone.
Notes and citation
Summary: Ezekiel spoke because those bones would die again; God's own word is final.
- ὀστᾶ is repeated in the digital text where a word such as “when” is expected; translated by sense.
Notes on the original text
- Digital text corrected (OCR; OCR: stray accents): ἵνα μἒτὰ τὸ ἀναστῆναι → ἵνα μετὰ τὸ ἀναστῆναι; σημαθηῇ → σημανθῇ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 99.6 (Holl GCS 25:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-99-6). (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 100
100.1Holl GCS 25:120–121
100. Διὸ τοῦτο καὶ ὁ κύριος ἐν σαρκὶ ἐλθὼν ἤγειρε νεκρούς, ἵνα τὸ διὰ τῆς σαρκὸς πάλιν κοιμηθῇ, ἴως αὐτὴ ἡ σὰρξ ἀναστῇ καὶ μηκέτι ἀποθάνῃ καὶ σιωπήσῃ τοῦτο ⟨τὸ⟩ λέγειν μόνῳ ἑνί· »δεῦρο ἔξω«, ἕως ἄν ἔλθῃ καὶ μηκέτι ἑνικῶς εἴπῃ, ἔγειραι, άλλ ἐγείρεσθε πάντες, τὴν καθολικὴν άνάστασιν ἐργαζόμενος· αύτὸς γάρ ἐστιν ἡ ἀνάστασις τῶν νεκρῶν.
100. Dio touto kai ho kyrios en sarki elthōn ēgeire nekrous, hina to dia tēs sarkos palin koimēthę̄, iōs autē hē sarx anastę̄ kai mēketi apothanę̄ kai siōpēsę̄ touto ⟨to⟩ legein monǭ heni; »deuro exō«, heōs an elthę̄ kai mēketi henikōs eipę̄, egeirai, all egeiresthe pantes, tēn katholikēn anastasin ergazomenos; autos gar estin hē anastasis tōn nekrōn.
For this reason the Lord, coming in the flesh, raised the dead, so that what was through the flesh should fall asleep again, until the flesh itself rises and dies no more, and he is silent from saying to only one, “Come out,” until he comes and no longer says in the singular, “Arise,” but, “Arise, all,” effecting the universal resurrection; for he himself is the resurrection of the dead.
Textual problem in this passage: see the notes.
John 11:43 (quotation, high confidence) · John 11:25 (allusion, high confidence)
Notes and citation
Summary: Christ's miracles foreshadow the universal resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.1 (Holl GCS 25:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-1). (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.
100.2Holl GCS 25:121
ὡδε γὰρ μετὰ τὸ ἀναστῆναι ἐκ τῶν νεκρῶν οὐδένα ἤγειρε ἤγειρε ⟩ τῶν προσφάτως τελευτησάντων. ἀνέστησαν γὰρ σὺν αὐτῷ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων καὶ ὤφθησαν πολλοῖς«, »μετʼ αὐτοῦ εἰσελθόντες εἰς τὸν νυμφῶνα«, κατὰ τὰ ἐν εὐαγγελίῳ γεγραμμένα.
hōde gar meta to anastēnai ek tōn nekrōn oudena ēgeire ēgeire ⟩ tōn prosphatōs teleutēsantōn. anestēsan gar syn autǭ polla sōmata tōn kekoimēmenōn hagiōn kai ōphthēsan pollois«, »metʼ autou eiselthontes eis ton nymphōna«, kata ta en euangeliǭ gegrammena.
For here, after rising from the dead, he raised none of those who had recently died. For “many bodies of the saints who had fallen asleep rose with him and appeared to many,” “having entered with him into the bridal chamber,” according to what is written in the Gospel.
Textual problem in this passage: see the notes.
Matt 27:52 (quotation, high confidence) · Matt 27:53 (quotation, medium confidence) · Matt 25:10 (allusion, low confidence)
Notes and citation
Summary: At Christ's resurrection many saints rose.
- “Entered with him into the bridal chamber” is not in Matt 27:53 (“entered the holy city”); it may echo Matt 25:10. The verb ἤγειρε is repeated in the digital text.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἐν εὐαγγλίῳ → ἐν εὐαγγελίῳ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.2 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-2). (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.
100.3Holl GCS 25:121
καὶ οὐκ εἶπεν, ἀνέστη μέρος τῶν σωμάτων τῶν ἁγίων, ἀλλὰ σώματα τῶν ἀγίων· καί »ἐνεφανίσθησαν πολλοῖς«, οὐκ ἄλλοι ὄντες παρὰ τοὺς τετελευτηκότας, άλλ΄ ἐπιγινωσκόμενοι παρὰ τῶν ἰδίων, ὅτι οὐ πρὸ χρόνων ἠσαν τετελευτηκότες.
kai ouk eipen, anestē meros tōn sōmatōn tōn hagiōn, alla sōmata tōn agiōn; kai »enephanisthēsan pollois«, ouk alloi ontes para tous teteleutēkotas, all΄ epiginōskomenoi para tōn idiōn, hoti ou pro chronōn ēsan teteleutēkotes.
And it did not say, “a part of the bodies of the saints rose,” but “bodies of the saints”; and “they appeared to many,” not being others than those who had died, but recognized by their own people, since they had not died long before.
Matt 27:52 (allusion, high confidence) · Matt 27:53 (allusion, high confidence)
Notes and citation
Summary: Whole bodies of recently dead saints rose.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.3 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-3). (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.
100.4Holl GCS 25:121
καὶ ἄλλοις δεῖξαι δὲ βουλόμενος ό κύριος ἡμῶν τὸ θαῦμα, τὰ δὴ δυσχερῆ ἐκεῖνα εὐχερῆ δεικνὺς ἐπετέλει. καὶ ὅτε μὲν ἔρχεται πρὸς τὴν προσφάτως τελευτήσασαν κόρην, τὴν θυγατέρα τοῦ άρχισυναγώγου, ἐπειδὴ αὐτῇ τῇ ὥρᾳ τετελεύτηκε, κατηξίωσεν αὐτῇ εἰπεῖν· »άνάστηθι ἡ παῖς«· τῷ δὴ ἀνάστηθι ἰσχυροποιῶν τὸ ἤδη λελυμένον, ἐπειδὴ ἔτι ἐν τῇ
kai allois deixai de boulomenos o kyrios hēmōn to thauma, ta dē dyscherē ekeina eucherē deiknys epetelei. kai hote men erchetai pros tēn prosphatōs teleutēsasan korēn, tēn thygatera tou archisynagōgou, epeidē autę̄ tę̄ hōrą teteleutēke, katēxiōsen autę̄ eipein; »anastēthi hē pais«; tǭ dē anastēthi ischyropoiōn to ēdē lelymenon, epeidē eti en tę̄
And wishing to show the wonder to others too, our Lord performed those difficult things showing them easy. And when he comes to the girl who had just died, the daughter of the ruler of the synagogue, since she had died that very hour, he deigned to say to her, “Arise, child,” by the “arise” strengthening what was already dissolved, since she was still on the
Luke 8:54 (quotation, high confidence)
Notes and citation
Summary: Jairus's daughter was raised by a word.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.4 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-4). (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.
100.5Holl GCS 25:121
κλίνῃ ἦν. τὸν δὲ υἱὸν τῆς χήρας τῆς ἐν τῇ Ναίν, ἐπειδὴ ἤδη ἐν τῇ σορῷ ἐξεφέρετο, εὐχερέστερον ἤγειρεν· »ἥψατο γὰρ τῆς σοροῦ« καὶ οὐχ εἶπέ τι τῷ παιδί. ἀλλὰ μόνον ἥψατο τῆς σοροῦ καὶ ἀνέστη.
klinę̄ ēn. ton de huion tēs chēras tēs en tę̄ Nain, epeidē ēdē en tę̄ sorǭ exephereto, eucheresteron ēgeiren; »hēpsato gar tēs sorou« kai ouch eipe ti tǭ paidi. alla monon hēpsato tēs sorou kai anestē.
bed. But the son of the widow in Nain, since he was already being carried out on the bier, he raised more easily: “for he touched the bier” and said nothing to the boy, but only touched the bier and he rose.
Luke 7:14 (quotation, high confidence)
Notes and citation
Summary: The widow's son was raised by a touch.
- In Luke 7:14 Jesus also speaks to the young man; Epiphanius's point concerns the touch.
Notes on the original text
- Digital text corrected (OCR: θ for υ): τὸν δὲ θἱὸν → τὸν δὲ υἱὸν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.5 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-5). (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.
100.6Holl GCS 25:121
τὸ δὲ ἔτι βαθύτατον καὶ παρʼ ἐλπίδα ἀνθρώπων πολλῷ μακρότερον, ὅτε ἦλθεν ἐπὶ τὸν τετραήμερον Λάζαρον, οὐδὲ εἶπεν ἀνάστηθι, οὐδὲ ἥψατο τῇ χειρὶ τοῦ μνήματος, ἀλλʼ οὕτως ἐν ἑτοίμῳ καλεῖ έν τῇ
to de eti bathytaton kai parʼ elpida anthrōpōn pollǭ makroteron, hote ēlthen epi ton tetraēmeron Lazaron, oude eipen anastēthi, oude hēpsato tę̄ cheiri tou mnēmatos, allʼ houtōs en hetoimǭ kalei en tę̄
And what is still deeper and far beyond human hope: when he came to Lazarus, four days dead, he neither said, “Arise,” nor touched the tomb with his hand, but so readily calls by his
John 11:39 (allusion, high confidence)
Notes and citation
Summary: Lazarus was raised by a call alone.
Notes on the original text
- Digital text corrected (OCR: extra letter): ἀλλλʼ οὕτως → ἀλλʼ οὕτως.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.6 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-6). (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.
100.7Holl GCS 25:121
ἰδίᾳ ἐξουσίᾳ, »Λάζαρε, δεῦρο ἔξω«. πολὺ δὲ εὐχερέστερόν ἐστι καὶ ἑτοιμότερον τό »δεῦρο ἕξω« παρὰ τὸ ἅψασθαι, τὸ δὲ ἅψασθαι πάλιν εὐχερέστερόν ἐστι πολὺ τοῦ καλέσαι ἡ »ἡ παῖς ἀνάστηθι«. ὡδε δὲ πάντα ποιεῖ ὁ ἁγιος τοῦ θεοῦ Λόγος, ἵνα ἡμῖν τὴν ἐλπίδα ὑποδείξῃ τῆς ἀναστάσεως.
idią exousią, »Lazare, deuro exō«. poly de eucheresteron esti kai hetoimoteron to »deuro hexō« para to hapsasthai, to de hapsasthai palin eucheresteron esti poly tou kalesai hē »hē pais anastēthi«. hōde de panta poiei ho hagios tou theou Logos, hina hēmin tēn elpida hypodeixę̄ tēs anastaseōs.
own authority, “Lazarus, come out.” And “come out” is much easier and readier than touching, and touching again is much easier than calling “Child, arise.” So the holy Word of God does all things, to show us the hope of the resurrection.
John 11:43 (quotation, high confidence) · Luke 8:54 (quotation, high confidence)
Notes and citation
Summary: Christ's miracles show the hope of resurrection.
- The comparison of ease seems inverted in the digital text; translated as written.
Notes on the original text
- Digital text corrected (OCR: ο for α): τὸ δὲ ἅψασθαι πόλιν → τὸ δὲ ἅψασθαι πάλιν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 100.7 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-100-7). (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 101
101.1Holl GCS 25:121
101. Εἰ δὲ βουληθείην τὰς πόσας μαρτυρίας ἐκ πασῶν τῶν γραφῶν ἐκλέξασθαι, μικρὸς μὲν ό ἡμέτερος νοῦς βραχύς τε καὶ ἰδιώτης, ὅμως διὰ τὸ πλῆθος ⟨δέδια μὴ⟩ εἰς πολὺ πλάτος ἐπεκτείνω τὸν λόγον· συνελὼν δὲ ἐρῶ ὅτι ἡ ἡμῶν σωτηρία σύντομός ἐστιν, ἐν πᾶσι δὲ ⟩ μιᾶς ἐλπίδος τῆς ἀναστάσεως ἡμῖν κεκηρυγμένης.
101. Ei de boulētheiēn tas posas martyrias ek pasōn tōn graphōn eklexasthai, mikros men o hēmeteros nous brachys te kai idiōtēs, homōs dia to plēthos ⟨dedia mē⟩ eis poly platos epekteinō ton logon; synelōn de erō hoti hē hēmōn sōtēria syntomos estin, en pasi de ⟩ mias elpidos tēs anastaseōs hēmin kekērygmenēs.
And if I wished to select all the testimonies from all the Scriptures, small as our mind is, brief and unlearned, yet because of their number ⟨I fear lest⟩ I stretch the discourse to great length; but in sum I will say that our salvation is concise, and in all things ⟨is found⟩ the one hope of the resurrection proclaimed to us.
Textual problem in this passage: see the notes.
Notes and citation
Summary: In short, the one hope of resurrection is proclaimed throughout.
Notes on the original text
- Digital text corrected (OCR: transposed letters): ἐπεκτείων → ἐπεκτείνω.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 101.1 (Holl GCS 25:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-1). (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.
101.2Holl GCS 25:121–122
ταῦτα δὲ ἀπιστοῦσιν ἄπιστοι, παραφθείρουσι κακόδοξοι, οὐ δέχονται φιλόνεικοι, ἀπωθοῦνται κενόδοξοι. τοῖς δὲ πᾶσιν ό θεὸς τὸ ἔλεος παράσχῃ καὶ διαυγάσῃ τὰ ἐζοφωμένα τῶν διανοημάτων.
tauta de apistousin apistoi, paraphtheirousi kakodoxoi, ou dechontai philoneikoi, apōthountai kenodoxoi. tois de pasin o theos to eleos paraschę̄ kai diaugasę̄ ta ezophōmena tōn dianoēmatōn.
These things unbelievers disbelieve, wrong-thinkers corrupt, the contentious do not accept, the vainglorious reject. But may God grant mercy to all and illuminate the darkened parts of their thoughts.
Notes and citation
Summary: A prayer for those who reject the resurrection.
Notes on the original text
- Digital text corrected (OCR; OCR: dropped letter): οὐ δέχνται → οὐ δέχονται; τὰ ζεζοφωμένα → τὰ ἐζοφωμένα.
Topics: Eschatology, Prayer
Cite (SBL): Epiphanius, Anc. 101.2 (Holl GCS 25:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-2). (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.
101.3Holl GCS 25:122
Ἕλληνες μὲν γὰρ ⟨μὴ⟩ λαβόντες πνεῦμα ἅγιον ἐλεγχθήσονται ὑπὸ τῆς ἀληθείας καὶ πασῶν τῶν προλεχθεισῶν μαρτυριῶν, μάλιστα δὲ ὑφʼ ὑμῶν τῶν υἱῶν τῆς ἀγίας τοῦ θεοῦ ἐκκλησίας καὶ ὁρθοδόξου πίστεως.
Hellēnes men gar ⟨mē⟩ labontes pneuma hagion elenchthēsontai hypo tēs alētheias kai pasōn tōn prolechtheisōn martyriōn, malista de hyphʼ hymōn tōn huiōn tēs agias tou theou ekklēsias kai horthodoxou pisteōs.
For the Greeks, ⟨not⟩ having received the Holy Spirit, will be refuted by the truth and by all the testimonies mentioned, and above all by you, the children of the holy church of God and of the orthodox faith.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The faithful will refute the pagans.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἐλεχθήσονται → ἐλεγχθήσονται.
Cite (SBL): Epiphanius, Anc. 101.3 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-3). (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.
101.4Holl GCS 25:122
διδάσκετε γάρ, λαβόντες πνεῦμα ἄγιον καταξιωθέντες τε λόγου εὐθέτου ἐν ἀνοίξει τοῦ στόματος‘ πρῶτον μέν. ὅτι μαθηταὶ τοῦ Χριστοῦ καταξιωθέντες εἲναι τοῦ »ἀρχιποίμενος« καὶ προστάτου τῶν ἡμετέρων ψυχῶν‘ *, ὡς τὰ τρόφιμα τοῖς τοῦ Χριστοῦ ποιμνίοις τοῖς ἐαυτῶν λαοῖς συναγαγόντες μεριμνῶντές ⟨τε⟩ ὅπως ἐαυτούς τε καὶ τὰ τοῦ θεοῦ φημὶ δὲ τὸν βουλόμενον πάντως ώφελεῖσθαι, ἐκ τῆς ἀγίας γῆς τῆς χαρὰ Μωυσῇ αἰνιττομένης θρέψητε.
didaskete gar, labontes pneuma agion kataxiōthentes te logou euthetou en anoixei tou stomatos‘ prōton men. hoti mathētai tou Christou kataxiōthentes einai tou »archipoimenos« kai prostatou tōn hēmeterōn psychōn‘ *, hōs ta trophima tois tou Christou poimniois tois eautōn laois synagagontes merimnōntes ⟨te⟩ hopōs eautous te kai ta tou theou phēmi de ton boulomenon pantōs ōpheleisthai, ek tēs agias gēs tēs chara Mōysę̄ ainittomenēs threpsēte.
For you teach, having received the Holy Spirit and been counted worthy of a fitting word “in the opening of the mouth,” first, that as disciples of Christ, counted worthy to be ⟨disciples⟩ of the “chief Shepherd” and guardian of our souls *, gathering nourishment for Christ's flocks, your own peoples, and taking care that you may feed yourselves and God's own, I mean whoever wishes to be helped, from the holy land hinted at to Moses.
Textual problem in this passage: see the notes.
Eph 6:19 (quotation, high confidence) · 1 Pet 5:4 (allusion, high confidence) · 1 Pet 2:25 (allusion, high confidence) · Exod 3:5 (allusion, high confidence)
Notes and citation
Summary: The addressees feed Christ's flock from the holy ground.
- The asterisk marks a gap in the edition. The sentence is loosely built; translated by sense. χαρά is read as παρά (“to Moses”).
Topics: Church office
Cite (SBL): Epiphanius, Anc. 101.4 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-4). (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.
101.5Holl GCS 25:122
τίς δὲ τῶν εὐ φρονούντων εἰς ὑμᾶς τοὺς εὐλαβεῖς καὶ πιστοὺς σκοπῶν, ὠ ὀρθόδοξοι καὶ υἱοὶ τῆς ἐκκλησίας ἐνίους γὰρ λέγων πάντας τοὺς τῆς ἀληθείας λέγω, κατὰ τὸ γεγραμμένον), τίς περὶ τούτων ἀμφιβάλοι;
tis de tōn eu phronountōn eis hymas tous eulabeis kai pistous skopōn, ō orthodoxoi kai huioi tēs ekklēsias enious gar legōn pantas tous tēs alētheias legō, kata to gegrammenon), tis peri toutōn amphibaloi?
And who among the right-minded, looking at you, the devout and faithful (O orthodox ones and children of the church; for in speaking of some I speak of all who are of the truth, as it is written), who would doubt about these things?
Notes and citation
Summary: No one who sees the faithful would doubt.
- The source of “as it is written” is unidentified.
Notes on the original text
- Digital text corrected (repeated word): πάντας τοὺς τοὺς τῆς → πάντας τοὺς τῆς.
Cite (SBL): Epiphanius, Anc. 101.5 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-5). (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.
101.6Holl GCS 25:122
σοφῆς γὰρ ὄντες καὶ ἀνδρειοτάτης υἱοὶ γυναικός, ἡς τὸ κλέος παρὰ Σολομῶντι λέγοντι »γυναῖκα ἀνδρείαν τίς εὑρήσει;« ὡς σπανίας οὔσης, μᾶλλον δὲ μιᾶς). τὸ κρεῖττον ἐκλέξεσθε καὶ τὸ ὠφέλιμον ἀγαπήσετε.
sophēs gar ontes kai andreiotatēs huioi gynaikos, hēs to kleos para Solomōnti legonti »gynaika andreian tis heurēsei?« hōs spanias ousēs, mallon de mias). to kreitton eklexesthe kai to ōphelimon agapēsete.
For being sons of a wise and most valiant woman, whose fame is in Solomon, who says, “A valiant woman, who will find?” (as being rare, or rather one), you will choose the better and love what is profitable.
Prov 31:10 (quotation, high confidence)
Notes and citation
Summary: The faithful are children of the “valiant woman.”
Notes on the original text
- Digital text corrected (OCR: dropped letter; OCR: extra letter): υἱοὶ γυναιός → υἱοὶ γυναικός; λέγνοντι → λέγοντι.
Cite (SBL): Epiphanius, Anc. 101.6 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-6). (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.
101.7Holl GCS 25:122
ἀνδρείαν δὲ γυναῖκα νοεῖτέ μοι τὴν ἐκκλησίαν τοῦ θεοῦ, τὴν ὑμῶν μητέρα, ἡς οὐδὲν ἀνδρειότερον, θνῃσκούσης καθʼ ἕκαστον ἐπεγειρόμενον διωγμὸν ὑπὲρ τοῦ ὀνόματος τοῦ ἰδίου ἀνδρός.
andreian de gynaika noeite moi tēn ekklēsian tou theou, tēn hymōn mētera, hēs ouden andreioteron, thnę̄skousēs kathʼ hekaston epegeiromenon diōgmon hyper tou onomatos tou idiou andros.
Understand the valiant woman to be the church of God, your mother, than whom nothing is more valiant, dying in each persecution that arises for the name of her own husband.
Notes and citation
Summary: The church is the valiant woman, dying in persecutions.
Topics: Persecution, Martyrdom
Cite (SBL): Epiphanius, Anc. 101.7 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-101-7). (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 102
102.1Holl GCS 25:122
102. Αὕτη οὐν ἡ ἐπιεικεστάτη τὸν ἵδιον νυμφίον ἀκριβῶς ἐρωτᾷ ἐν τῇ βίβλῳ τῶν ᾀσμάτων ποῦ ποιμαίνεις; ποῦ κοιτάζεις ἐν μεσημβρίᾳ;«· ποιμαίνει δὲ Χριστὸς ἐν ἀγίᾳ γῇ τῇ προειρημένῃ καὶ οὐ μόνον ποιμαίνει, ἀλλὰ καὶ προστάσσει λύειν τὸ ὑπόδημα τῶν ποδῶν τῶν ποιμένων, ὡς Μωυσῇ πρῶτον λέγει·
102. Hautē oun hē epieikestatē ton hidion nymphion akribōs erōtą en tę̄ biblǭ tōn ąsmatōn pou poimaineis? pou koitazeis en mesēmbrią?«; poimainei de Christos en agią gę̄ tę̄ proeirēmenę̄ kai ou monon poimainei, alla kai prostassei lyein to hypodēma tōn podōn tōn poimenōn, hōs Mōysę̄ prōton legei;
She then, most gentle, asks her own bridegroom precisely in the Book of Songs, “Where do you shepherd? Where do you lie down at noon?”; and Christ shepherds in the holy land mentioned before, and not only shepherds, but also commands the shepherds to loosen the sandal from their feet, as he first says to Moses;
Song 1:7 (quotation, high confidence) · Exod 3:5 (allusion, high confidence)
Notes and citation
Summary: The church asks where Christ shepherds; he bids shepherds remove their sandals.
Topics: Church office
Cite (SBL): Epiphanius, Anc. 102.1 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-1). (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.
102.2Holl GCS 25:122
παρ΄ οὺ τὴν παράδοσιν παρειληφότες καὶ αὐτοὶ τοὺς εἰς τὴν ὰγίαν ἐπιστήμην εἰσαγομένους ἀσφαλῶς χειραγωγεῖτε πρῶτον, τὰ ὑποδήματα ἑκάστου ἐπιλύεσθαι ἐπιμελό- μενοι. ὑποδήματα δὲ ἐκάστου ἡμῶν ἔχει διαφοράν.
par΄ ou tēn paradosin pareilēphotes kai autoi tous eis tēn agian epistēmēn eisagomenous asphalōs cheiragōgeite prōton, ta hypodēmata hekastou epilyesthai epimelo- menoi. hypodēmata de ekastou hēmōn echei diaphoran.
having received the tradition from him, you yourselves too safely lead by the hand first those who are brought into the holy knowledge, taking care that each one's sandals are loosed. And each of our sandals differs.
Notes and citation
Summary: Pastors must loosen converts' sandals, which differ.
Notes on the original text
- Digital text corrected (OCR: δ for σ): ἐπιλύεδθαι → ἐπιλύεσθαι.
Topics: Church office, Baptism
Cite (SBL): Epiphanius, Anc. 102.2 (Holl GCS 25:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-2). (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.
102.3Holl GCS 25:122–123
τῇ γὰρ ἰδίᾳ ἑαυτοῦ πράξει ἕκαστος ὑπεδήσατο. καὶ λοιπὸν ὑμῶν τῶν μαθητῶν καὶ καλῶν ποιμένων ὑπακούων ἕκαστος, ὅς μὲν ὑπεδήσατο εἰδωλολατρείαν, ὑπελύσατο τῇ ὑμῶν νουθεσίᾳ, ἄλλος δὲ μοιχείαν ὑπελύσατο, ἕτερος πορνείαν, ἄλλος κλοπήν, ὅς δὲ πλεονεξίαν.
tę̄ gar idią heautou praxei hekastos hypedēsato. kai loipon hymōn tōn mathētōn kai kalōn poimenōn hypakouōn hekastos, hos men hypedēsato eidōlolatreian, hypelysato tę̄ hymōn nouthesią, allos de moicheian hypelysato, heteros porneian, allos klopēn, hos de pleonexian.
For each has shod himself with his own conduct. And so each one who obeys you, the disciples and good shepherds: one who had put on idolatry has loosed it by your admonition, another adultery, another sexual immorality, another theft, another greed.
Notes and citation
Summary: Converts put off their particular sins.
Topics: Ethics
Cite (SBL): Epiphanius, Anc. 102.3 (Holl GCS 25:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-3). (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.
102.4Holl GCS 25:123
οὐ μόνον δέ, ἀλλὰ καὶ λόγοις στυγητοῖς καὶ αἰσχροῖς ῥήμασιν ἀποτασσόμενοι μακαρίαις ἐλπίσιν »ὑπὸ χεῖρα κραταιὰν« τοῦ ἀγαθοῦ ποιμένος διʼ ὑμῶν τῶν καλῶν, τῶν μαθητῶν ἕκαστος βουκολεῖσθαι παραδίδωσιν ἑαυτόν· ἀφέξεται γὰρ ἕκαστος πάντως τῆς πλάνης.
ou monon de, alla kai logois stygētois kai aischrois rhēmasin apotassomenoi makariais elpisin »hypo cheira krataian« tou agathou poimenos diʼ hymōn tōn kalōn, tōn mathētōn hekastos boukoleisthai paradidōsin heauton; aphexetai gar hekastos pantōs tēs planēs.
Not only that, but renouncing hateful words and shameful speech, with blessed hopes, each hands himself over through you, the good disciples, to be shepherded “under the mighty hand” of the good shepherd; for each will certainly abstain from error.
1 Pet 5:6 (quotation, high confidence) · John 10:11 (allusion, medium confidence)
Notes and citation
Summary: Converts give themselves to the good shepherd.
Notes on the original text
- Digital text corrected (missing accent): καὶ λογοις στυγητοῖς → καὶ λόγοις στυγητοῖς.
Topics: Ethics
Cite (SBL): Epiphanius, Anc. 102.4 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-4). (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.
102.5Holl GCS 25:123
καὶ πρὸ όφθαλμῶν παρατίθεσθε τὴν ἀλήθειαν, εἴδωλα μὲν παραχαράττοντες καὶ ἀναφανδὸν τὴν περὶ αὐτῶν πλάνην ἀνακηρύττοντες οὔτε γὰρ νεκροὺς τούτους ἡγεῖσθε, ἐπεὶ μήποτε ἔζησαν), κενὰ δὲ καὶ μάταια καὶ οὐκ ὅντα εἰκότως πάντας πάντοτε διδάσκοντες.
kai pro ophthalmōn paratithesthe tēn alētheian, eidōla men paracharattontes kai anaphandon tēn peri autōn planēn anakēryttontes oute gar nekrous toutous hēgeisthe, epei mēpote ezēsan), kena de kai mataia kai ouk honta eikotōs pantas pantote didaskontes.
And you set the truth before their eyes, exposing idols as counterfeit and openly proclaiming the error about them (for you do not consider them dead, since they never lived), fittingly teaching all always that they are empty and vain and non-existent.
Notes and citation
Summary: Pastors expose idols as nothing.
Cite (SBL): Epiphanius, Anc. 102.5 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-5). (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.
102.6Holl GCS 25:123
οὐ γὰρ ἠσάν ποτε, ἵνα ⟨τι⟩ ὡσιν ἐκεῖνοι· εἰσὶ δὲ κακοδαίμονες, ἀνθρωπίνης διανοίας παράθεσις, ἡδονῶν ἀφορμὰς ἐπιρρώσασα· καὶ ἔνθεν ὑπὸ ἑκάστου τὸ ἴδιον πάθος εἰς σέβασμα κυρωθὲν τετόλμηται.
ou gar ēsan pote, hina ⟨ti⟩ hōsin ekeinoi; eisi de kakodaimones, anthrōpinēs dianoias parathesis, hēdonōn aphormas epirrōsasa; kai enthen hypo hekastou to idion pathos eis sebasma kyrōthen tetolmētai.
For those never were, so as to be ⟨anything⟩; but they are ill-starred, an addition of human thought that has strengthened occasions for pleasures; and from there each one's own passion, ratified as an object of worship, has been ventured.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Idols are human inventions giving cover to passions.
Notes on the original text
- Digital text corrected (OCR: extra letter; OCR: δ for σ): ἵινα ⟨τι⟩ → ἵνα ⟨τι⟩; εἰδὶ δὲ κακοδαίμονες → εἰσὶ δὲ κακοδαίμονες.
Cite (SBL): Epiphanius, Anc. 102.6 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-6). (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.
102.7Holl GCS 25:123
πρῶτον γὰρ εὐθὺς ὅτε τοῦτο τοῖς ἀνθρώποις ἐκαινοτόμητο διὰ δαιμόνων κακουργίας, »πρώτη« αὕτη »πορνεία« ἀπεφθέγγετο καὶ σκιογραφίαις τὰ εἴδωλα προετυποῦτο. ἔπειτα τέχνην τὴν ιδίαν, ἥν μετὰ χεῖρας εἶχεν ἕκαστος, διʼ ἦς τὴν εὐπορίαν εὗρεν, εἰς σέβασμα τοῖς ἰδίοις παρεδίδου τέκνοις καὶ διὰ τῆς ὕλης τῆς ἰδίας τεχνουργίας θεοὺς ἀνεπλάσαντο, καὶ κεραμεὺς μὲν ἐκ πηλοῦ, τέκτων ἐκ ξύλου, χρυσοχόος ἐκ χρυσίου καὶ ἀργυροκόπος ὡσαύτως.
prōton gar euthys hote touto tois anthrōpois ekainotomēto dia daimonōn kakourgias, »prōtē« hautē »porneia« apephthengeto kai skiographiais ta eidōla proetypouto. epeita technēn tēn idian, hēn meta cheiras eichen hekastos, diʼ ēs tēn euporian heuren, eis sebasma tois idiois paredidou teknois kai dia tēs hylēs tēs idias technourgias theous aneplasanto, kai kerameus men ek pēlou, tektōn ek xylou, chrysochoos ek chrysiou kai argyrokopos hōsautōs.
For first, at once, when this was newly introduced among men through the wickedness of demons, “the first fornication” was uttered, and idols were prefigured in outline drawings. Then each handed down as an object of worship to his own children his own craft, which he had in hand and through which he had found prosperity, and through the material of his own craftsmanship they fashioned gods: the potter from clay, the carpenter from wood, the goldsmith from gold, and the silversmith likewise.
Notes and citation
Summary: Idolatry began with demons and spread through each trade's craft.
- “The first fornication” is Wis 14:12, as in 2.4.
Notes on the original text
- Digital text corrected (OCR): εὐπορίαν ἔσψεν → εὐπορίαν εὗρεν.
Extrabiblical texts: Wis 14:12 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Epiphanius, Anc. 102.7 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-102-7). (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 103
103.1Holl GCS 25:123
103. ἔτι δὲ πάλιν ἕκαστος τὸ ἴδιον πάθος εἰς μορφοεμφερείας ⟩ τῶν ἰδίων ὀφθαλμῶν διέγραφεν, ό μὲν αἱμοβόρος τις ἀνὴρ Ἄρεα φάσκων, μοιχὸς δὲ ἢ μοιχὰς τὴν πολύκοινον Ἀφροδίτην, τύραννος δὲ Νίκην ἀναπτερώσας.
103. eti de palin hekastos to idion pathos eis morphoemphereias ⟩ tōn idiōn ophthalmōn diegraphen, o men haimoboros tis anēr Area phaskōn, moichos de ē moichas tēn polykoinon Aphroditēn, tyrannos de Nikēn anapterōsas.
Further again each one drew his own passion in likenesses before his own eyes: a bloodthirsty man calling it Ares, an adulterer or adulteress the promiscuous Aphrodite, a tyrant giving wings to Victory.
Textual problem in this passage: see the notes.
Notes and citation
Summary: People made gods of their own passions.
Notes on the original text
- Digital text corrected (OCR): ἔτι δὲ πόλιν ἕκαστος τὸ ἔδιον → ἔτι δὲ πάλιν ἕκαστος τὸ ἴδιον.
Cite (SBL): Epiphanius, Anc. 103.1 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-1). (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.
103.2Holl GCS 25:123
αὐχμώδης γὰρ καὶ περὶ τὰ βιωτικὰ κεχηνὼς Κρόνου τὸν τύπον ἔγραφε, θηλυνόμενος δὲ Κυβέλην καὶ Ῥέαν διὰ τὸ ῥευστόν, οἶμαι, τῆς ἀπὸ τῶν σωμάτων πολυμιξίας.
auchmōdēs gar kai peri ta biōtika kechēnōs Kronou ton typon egraphe, thēlynomenos de Kybelēn kai Rhean dia to rheuston, oimai, tēs apo tōn sōmatōn polymixias.
For the squalid man, gaping after worldly goods, drew the figure of Cronus; the effeminate man, Cybele and Rhea, because of the flux, I think, of promiscuous bodily unions.
Notes and citation
Summary: More gods drawn from vices.
- Epiphanius plays on Rhea and ῥευστόν (“flowing”).
Cite (SBL): Epiphanius, Anc. 103.2 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-2). (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.
103.3Holl GCS 25:123
ἄλλος τε ῥεμβὸς ἢ ῥεμβὰς Ἄρτεμιν κυνηγέτριαν προετύπου καὶ μέθυσον Διόνυσον καὶ πολύμοχθον Ἡρακλέα, πολύμιξ δέ τις Δία καὶ Ἀπόλλωνα.
allos te rhembos ē rhembas Artemin kynēgetrian proetypou kai methyson Dionyson kai polymochthon Hēraklea, polymix de tis Dia kai Apollōna.
Another, a roving man or woman, prefigured Artemis the huntress, and the drunkard Dionysus, and the toiler Heracles, and someone promiscuous Zeus and Apollo.
Notes and citation
Summary: Artemis, Dionysus, Heracles, Zeus, and Apollo.
Cite (SBL): Epiphanius, Anc. 103.3 (Holl GCS 25:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-3). (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.
103.4Holl GCS 25:123–124
καὶ τί μοι τὰ πλήθη λέγειν μυρίων παθῶν ἐν ἀνθρώποις ὑπαρχόντων; πλέον δὲ πάντων Αἰγύπτιοι πλανηθέντες οὐ μόνον τὰ ἴδια πάθη ἐσεβάσθησαν, ἀλλὰ πτηνὰ καὶ τετράποδα, χερσαῖά τε καὶ ἔνυδρα καὶ άτίθασσά τινα θηρία καὶ τὰ εἰς δοῦλα αὐτοῖς ὑπὸ τοῦ ἁγίου θεοῦ παραδοθέντα τῇ τάξει »μετήλλαξαν«·
kai ti moi ta plēthē legein myriōn pathōn en anthrōpois hyparchontōn? pleon de pantōn Aigyptioi planēthentes ou monon ta idia pathē esebasthēsan, alla ptēna kai tetrapoda, chersaia te kai enydra kai atithassa tina thēria kai ta eis doula autois hypo tou hagiou theou paradothenta tę̄ taxei »metēllaxan«;
And why should I tell the multitudes of countless passions among men? But the Egyptians, more deceived than all, worshiped not only their own passions, but birds and quadrupeds, land and water creatures and some wild beasts, and “exchanged” the order of the things handed over to them by the holy God as servants;
Rom 1:23 (allusion, high confidence) · Rom 1:25 (allusion, medium confidence)
Notes and citation
Summary: The Egyptians worshiped animals.
Notes on the original text
- Digital text corrected (OCR: dropped letter): »μετήλλαξν« → »μετήλλαξαν«.
Cite (SBL): Epiphanius, Anc. 103.4 (Holl GCS 25:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-4). (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.
103.5Holl GCS 25:124
καὶ ὡς ὄντες τῇ διανοίᾳ κτηνώδεις ὑπερασεβοῦσι. τὰ ζῷα τὰ παρʼ αὐτοῖς θεοποιοῦντες καὶ οὐκ αἰσχυνόμενοι, κύνα τὸ ὑλακτικόν, αἴλουρον τὸ ἑρπετοφάγον, τράγον τὸ ἀκόλαστον, πρόβατον τὸ βληχρόν, κροκόδειλον τὸ πολυσχιδὲς καὶ άμειδέστατον, ἶβιν τὴν ἰοβόρον καὶ ἰκτῖνα καὶ ἱέρακα καὶ κόρακα τὰ δουλοπρεπέστατα, ὄφιν δὲ τὸ σκολιὸν καὶ ἀηδέστατον.
kai hōs ontes tę̄ dianoią ktēnōdeis hyperasebousi. ta zǭa ta parʼ autois theopoiountes kai ouk aischynomenoi, kyna to hylaktikon, ailouron to herpetophagon, tragon to akolaston, probaton to blēchron, krokodeilon to polyschides kai ameidestaton, ibin tēn ioboron kai iktina kai hieraka kai koraka ta douloprepestata, ophin de to skolion kai aēdestaton.
and, being brutish in mind, they are exceedingly impious, deifying the animals among them without shame: the barking dog, the reptile-eating cat, the lewd goat, the bleating sheep, the many-toothed and most sullen crocodile, the poison-eating ibis, and the kite and hawk and raven, most servile, and the crooked and most unpleasant serpent.
Notes and citation
Summary: The animals the Egyptians deify.
Notes on the original text
- Digital text corrected (OCR: stray accent): ἀηδέστατὂν → ἀηδέστατον.
Cite (SBL): Epiphanius, Anc. 103.5 (Holl GCS 25:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-5). (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.
103.6Holl GCS 25:124
καὶ ἁπαξαπλῶς ὣ τῆς μεγάλης αἰσχύνης τῶν μή⟨τε⟩ ὄψει τὸν ἑαυτῶν ἔλεγχον κατανοούντων καὶ] μήτε τὴν αἴσθησιν πἂραλαμβανόντων μήτε διανοίᾳ * τῶν παρʼ αὐτοῖς ματαίως γινομένων συνιέντων.
kai hapaxaplōs hō tēs megalēs aischynēs tōn mē⟨te⟩ opsei ton heautōn elenchon katanoountōn kai] mēte tēn aisthēsin paralambanontōn mēte dianoią * tōn parʼ autois mataiōs ginomenōn synientōn.
And in short, O the great shame of those who neither perceive their own refutation by sight nor take it in by sense nor understand in mind * the things vainly done among them.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Egyptians do not see their own folly.
- The asterisk marks a gap in the edition. The editor deletes καί.
Notes on the original text
- Digital text corrected (OCR; repeated word): ὄψει τὸν τὸν ἑαυτῶν → ὄψει τὸν ἑαυτῶν; ματαλίως γινομένων συνεέντων → ματαίως γινομένων συνιέντων.
Cite (SBL): Epiphanius, Anc. 103.6 (Holl GCS 25:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-6). (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.
103.7Holl GCS 25:124
κακῷ γοῦν μόρῳ πεπληγμένοι εἰσὶ μηδὲ τοῖς ἰδίοις φιλοσόφοις ἐγκαταυγαζόμενοι μηδὲ τοῖς τῆς ἁληθείας ἐγκυκληταῖς συνθεαταὶ γινόμενοι.
kakǭ goun morǭ peplēgmenoi eisi mēde tois idiois philosophois enkataugazomenoi mēde tois tēs halētheias enkyklētais syntheatai ginomenoi.
So they have been struck by an evil fate, not being enlightened even by their own philosophers, nor becoming fellow viewers with those who are advocates of the truth.
Notes and citation
Summary: Not even their philosophers enlighten them.
- ἐγκυκληταῖς is unclear; translated by sense.
Notes on the original text
- Digital text corrected (repeated words): μηδὲ τοῖς μηδὲ τοῖς τῆς → μηδὲ τοῖς τῆς.
Cite (SBL): Epiphanius, Anc. 103.7 (Holl GCS 25:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-7). (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.
103.8Holl GCS 25:124
οὐκ ἀκούουσι γὰρ Διαγόρου τοῦ τὸν ἴδιον Ηρακλέα ξύλινον ὄντα διʼ ἀπορίαν ξύλων ὑποκαύσαντος καὶ ἐπισκωμματικὼς αὐτῷ λέγοντος· »ἄγε δή, Ἥρακλες, τὸν τρισκαιδέκατον ἀθλον ἐκτελῶν πάρελθε, τὸ ὄψον ἡμῖν ἑψήσων«· ὅν δὴ λαβὼν καὶ σχιδακίσας, καταγελῶν τοῦ ἰδίου θεοῦ ὡς οὐκ ὄντος, τῷ παρατεθέντι αὐτῷ ἀρίστῳ γελοιάζων ἐτρέφετο.
ouk akouousi gar Diagorou tou ton idion Ēraklea xylinon onta diʼ aporian xylōn hypokausantos kai episkōmmatikōs autǭ legontos; »age dē, Hērakles, ton triskaidekaton athlon ektelōn parelthe, to opson hēmin hepsēsōn«; hon dē labōn kai schidakisas, katagelōn tou idiou theou hōs ouk ontos, tǭ paratethenti autǭ aristǭ geloiazōn etrepheto.
For they do not hear Diagoras, who, for lack of firewood, burned his own Heracles, which was wooden, and said to him mockingly, “Come now, Heracles, perform your thirteenth labor and come cook our meal”; and taking him and splitting him, laughing at his own god as non-existent, he fed himself, joking, on the meal set before him.
Notes and citation
Summary: Diagoras burned his wooden Heracles to cook a meal.
- The anecdote of Diagoras of Melos is told by several ancient writers; the source Epiphanius used is uncertain.
Cite (SBL): Epiphanius, Anc. 103.8 (Holl GCS 25:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-103-8). (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 104
104.1Holl GCS 25:124
104. ἄλλος δὲ Ἡράκλειτος Αἰγυπτίοις φησίν· εἰ θεοί εἰσι, διὰ τί θρηνεῖτε αὐτούς; Τυφῶνα γὰρ καὶ Οσιριν καὶ ἄλλους καταχθονίους λιγυρῶς θρηνῳδοῦντες ὡς κεκηδευμένους πενθοῦσι). φησὶ γοῦν οὑτος· εἰ θεοί εἰσι, διὰ τί θρηνεῖτε αὐτούς; εἰ δὲ τεθνήκασι, μάτην θρηνεῖτε αὐτούς.
104. allos de Hērakleitos Aigyptiois phēsin; ei theoi eisi, dia ti thrēneite autous? Typhōna gar kai Osirin kai allous katachthonious ligyrōs thrēnǭdountes hōs kekēdeumenous penthousi). phēsi goun houtos; ei theoi eisi, dia ti thrēneite autous? ei de tethnēkasi, matēn thrēneite autous.
And another, Heraclitus, says to the Egyptians: “If they are gods, why do you lament them?” (For they lament Typhon and Osiris and other underworld gods with shrill dirges, mourning them as buried.) So he says: “If they are gods, why do you lament them? And if they are dead, you lament them in vain.”
Notes and citation
Summary: Heraclitus mocked the Egyptians' mourning for gods.
- The saying is Heraclitus, fragment B 127 (Diels–Kranz), in Epiphanius's form.
Notes on the original text
- Digital text corrected (OCR): καταχθονόυς → καταχθονίους.
Extrabiblical texts: Heraclitus, B127 (Heraclitus (fragments); quotation)
Cite (SBL): Epiphanius, Anc. 104.1 (Holl GCS 25:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-1). (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.
104.2Holl GCS 25:124
ἄλλος δέ, κωμικὸς Εὐδαίμων τοὔνομα, φησίν »εἴπερ εἰσὶ θεοί, οὐ δύναμαι περὶ αὐτῶν λέγειν ούδ΄ ὁποῖοί τινές εἰσι ἰδέαν δηλῶσαι. πολλὰ γάρ εἰσι τὰ κωλύοντά με«. καὶ Ὅμηρος δέ φησιν οὐκ ἀγαθὸν πολυκοιρανίη«.
allos de, kōmikos Eudaimōn tounoma, phēsin »eiper eisi theoi, ou dynamai peri autōn legein oud΄ hopoioi tines eisi idean dēlōsai. polla gar eisi ta kōlyonta me«. kai Homēros de phēsin ouk agathon polykoiraniē«.
And another, a comic poet named Eudaemon, says, “If there are gods, I cannot speak about them, nor show the form of what sort they are; for many things prevent me.” And Homer too says, “The rule of many is not good.”
Notes and citation
Summary: A comic poet and Homer on the gods.
- The comic poet “Eudaemon” is otherwise unknown. The Homer line is Il. 2.204.
Extrabiblical texts: Homer, Il. 2.204 (Homer, Iliad; quotation)
Cite (SBL): Epiphanius, Anc. 104.2 (Holl GCS 25:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-2). (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.
104.3Holl GCS 25:124–125
ὁ δὲ Φιλήμων, ἕτερος κωμικός, φησίν »οἱ ἕνα θεὸν σέβοντες ἐλπίδας ἔχουσι καλὰς εἰς σωτηρίαν«.
ho de Philēmōn, heteros kōmikos, phēsin »hoi hena theon sebontes elpidas echousi kalas eis sōtērian«.
And Philemon, another comic poet, says, “Those who worship one God have good hopes of salvation.”
Notes and citation
Summary: Philemon on worship of one God.
- The fragment is attributed to Philemon; its exact source is uncertain.
Extrabiblical texts: Philemon, fragment (Philemon (fragments); quotation)
Cite (SBL): Epiphanius, Anc. 104.3 (Holl GCS 25:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-3). (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.
104.4Holl GCS 25:125
Απις γὰρ εὐθὺς ό ἀχυροφάγος μόσχος ὑπὸ Κάμπυος, τοῦ τῶν Ἀσσυρίων βασιλέως, ξίφει τὸν μηρὸν πλήττεται, ἵν, εἰ ῥεύσει αἱμα, ἐλεγχθῇ μὴ ὣν θεός.
Apis gar euthys o achyrophagos moschos hypo Kampyos, tou tōn Assyriōn basileōs, xiphei ton mēron plēttetai, hin, ei rheusei haima, elenchthę̄ mē hōn theos.
For Apis, the straw-eating calf, was struck in the thigh with a sword by Cambyses, the king of the Assyrians, so that, if blood flowed, he would be proved not a god.
Notes and citation
Summary: Cambyses wounded Apis to show he was no god.
- Cambyses was king of Persia; “Assyrians” is Epiphanius's word. The story is told by Herodotus (3.29).
Notes on the original text
- Digital text corrected (missing breathing): ἴν, εἰ ῥεύσει → ἵν, εἰ ῥεύσει.
Extrabiblical texts: Herodotus, Hist. 3.29 (Herodotus, Histories; allusion)
Cite (SBL): Epiphanius, Anc. 104.4 (Holl GCS 25:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-4). (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.
104.5Holl GCS 25:125
Κρονικοὶ δὲ οὐκ ἀρνοῦνται τὸν ἴδιον αὐτῶν θεὸν ἐγκαθεῖρχθαι ἁλύσεσι σιδηραῖς, οὕτως ήγούμενοι. εἰ δέ τις ἐν καθείρξει ὑπάρχει, οὐχ ὰπλῶς ὅτι ἑνὶ μείζονι ὑπόκειται, ἀλλὰ καὶ ὡς κακοῦργος ό τοιοῦτος ἐν καθείρξει ἐστίν.
Kronikoi de ouk arnountai ton idion autōn theon enkatheirchthai halysesi sidērais, houtōs ēgoumenoi. ei de tis en katheirxei hyparchei, ouch aplōs hoti heni meizoni hypokeitai, alla kai hōs kakourgos o toioutos en katheirxei estin.
And the worshipers of Cronus do not deny that their own god is shut in with iron chains, thinking so. But if someone is in confinement, not only is he subject to one greater, but such a one is in confinement as a criminal.
Notes and citation
Summary: A chained god is no god.
Cite (SBL): Epiphanius, Anc. 104.5 (Holl GCS 25:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-5). (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.
104.6Holl GCS 25:125
εἰ δὲ καὶ περὶ * Ἴσιδός μοι ἔσται λόγος τῆς ἤδη καὶ Ατθίδος καὶ Ἰοῦς λεγομένης, θυγατρὸς δὲ Ἄπιδος τοῦ Καππαδόκου τοῦ καὶ Ἰνάχου καλουμένου, αἰσχύνομαι μὲν ἴσως τὰς ἐκείνων πράξεις άνακηρῦξαι·
ei de kai peri * Isidos moi estai logos tēs ēdē kai Atthidos kai Ious legomenēs, thygatros de Apidos tou Kappadokou tou kai Inachou kaloumenou, aischynomai men isōs tas ekeinōn praxeis anakēryxai;
And if I should speak of * Isis, who is also called Atthis and Io, daughter of Apis the Cappadocian, also called Inachus, I am ashamed perhaps to proclaim their deeds;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius turns to Isis.
- The asterisk marks a gap in the edition. The genealogy is Epiphanius's own.
Cite (SBL): Epiphanius, Anc. 104.6 (Holl GCS 25:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-6). (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.
104.7Holl GCS 25:125–126
πλὴν δὲ οὐκ αἰσχυνθήσομαι λέγειν ἃ αὐτοὶ προσκυνεῖν οὐκ αἰσχύνονται. αἰσχυνέσθωσαν δὲ οἱ ταύτης προσκυνηταὶ καὶ ⟨τῆς⟩ γενείας τὰς ἑαυτῶν θυγατέρας τε καὶ γυναῖκας καὶ ἀδελφὰς τὰς τῶν θεῶν πράξεις μιμεῖσθαι παραινοῦντες.
plēn de ouk aischynthēsomai legein ha autoi proskynein ouk aischynontai. aischynesthōsan de hoi tautēs proskynētai kai ⟨tēs⟩ geneias tas heautōn thygateras te kai gynaikas kai adelphas tas tōn theōn praxeis mimeisthai parainountes.
yet I will not be ashamed to say what they are not ashamed to worship. Let her worshipers be ashamed ⟨of the⟩ family, urging their own daughters and wives and sisters to imitate the deeds of the gods.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Worshipers of Isis should be ashamed.
Notes on the original text
- Digital text corrected (repeated word): καὶ καὶ ⟨τῆς⟩ γενείας → καὶ ⟨τῆς⟩ γενείας; τὰς τῶν θεῶν πράξεις πράξεις μιμεῖσθαι → τὰς τῶν θεῶν πράξεις μιμεῖσθαι.
Cite (SBL): Epiphanius, Anc. 104.7 (Holl GCS 25:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-7). (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.
104.8Holl GCS 25:126
καὶ εὐθὺς μὲν Οσίρεως ἐρῶσαι τοῦ ἰδίου αὐτῶν ἀδελφοῦ Τυφῶνος ⟨τε⟩ τοῦ ἀδελφοῦ τοὺς ἰδίους ἀδελφοὺς κατʼ ἀλλήλων στρατεύουσι. πολλὴ δὲ αἰσχύνη θεᾶς τῆς μήτε αἰδοῦς ⟨τοῦ⟩ ἰδίου ἀδελφοῦ αἰσθομένης, ἐρώσης μὲν καὶ μὴ ἀρκουμένης τοῖς ἔξωθεν ἀνδράσιν, ἀλλὰ καὶ ἕως τοῦ ἰδίου ἀδελφοῦ φθανούσης.
kai euthys men Osireōs erōsai tou idiou autōn adelphou Typhōnos ⟨te⟩ tou adelphou tous idious adelphous katʼ allēlōn strateuousi. pollē de aischynē theas tēs mēte aidous ⟨tou⟩ idiou adelphou aisthomenēs, erōsēs men kai mē arkoumenēs tois exōthen andrasin, alla kai heōs tou idiou adelphou phthanousēs.
And at once, being in love with Osiris, her own brother, ⟨and⟩ with Typhon her brother, she sets her own brothers at war against each other. Great is the shame of a goddess who felt no modesty ⟨toward⟩ her own brother, loving and not content with men outside, but reaching as far as her own brother.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Isis's incestuous loves set her brothers at war.
- The myth is given in Epiphanius's polemical form.
Notes on the original text
- Digital text corrected (OCR): ἕως τοῦ ἰδόυ ἀδελφοῦ → ἕως τοῦ ἰδίου ἀδελφοῦ.
Cite (SBL): Epiphanius, Anc. 104.8 (Holl GCS 25:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-8). (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.
104.9Holl GCS 25:126
οὐ μόνον δέ, ἀλλὰ καὶ ἀδελφοκτονίαν διὰ τὴν ἰδίαν τῆς ἐπιθυμίας ἀκορεστίαν τοῖς φιλτάτοις ὑποδείκνυσι.
ou monon de, alla kai adelphoktonian dia tēn idian tēs epithymias akorestian tois philtatois hypodeiknysi.
Not only that, but she also shows her dearest ones fratricide because of the insatiability of her own desire.
Notes and citation
Summary: She teaches fratricide.
Cite (SBL): Epiphanius, Anc. 104.9 (Holl GCS 25:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-9). (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.
104.10Holl GCS 25:126
καὶ Ὡρον μὲν ἴνα γεννᾷ παῖδα, ἥ οὐκ ἠδυνήθη παραστῆσαι, τίς ὁ γνήσιος ἀληθῶς ἔστιν αὐτοῦ πατήρ. εἰ γὰρ μὲν Τυφῶνα ὀνομάσῃ, διστάζει μὴ οὐκ ἔστιν αὐτοῦ γονεύς· εἰ δὲ τὸν Ὄσιριν, τίς τούτου τὴν άκρίβειαν παραστήσειε;
kai Hōron men ina genną paida, hē ouk ēdynēthē parastēsai, tis ho gnēsios alēthōs estin autou patēr. ei gar men Typhōna onomasę̄, distazei mē ouk estin autou goneus; ei de ton Osirin, tis toutou tēn akribeian parastēseie?
And she bears Horus as a child, and could not establish who is truly his genuine father. For if she names Typhon, she doubts whether he is not his parent; and if Osiris, who could establish the exactness of this?
Notes and citation
Summary: Horus's paternity is uncertain.
Notes on the original text
- Digital text corrected (OCR: doubled letter): ὀνομμάσῃ → ὀνομάσῃ.
Cite (SBL): Epiphanius, Anc. 104.10 (Holl GCS 25:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
104.11Holl GCS 25:126
καλὸν δὲ θεὸν ⟨αὐτὸν γενέσθαι⟩ ἡ τοιαύτη μήτηρ ἐδίδασκε, παραλαβοῦσα αύτὸν καὶ ἐν Τύρῳ πορνεύσασα ἴτη δέκα.
kalon de theon ⟨auton genesthai⟩ hē toiautē mētēr edidaske, paralabousa auton kai en Tyrǭ porneusasa itē deka.
And such a mother taught ⟨that he was⟩ a fine god, having taken him and committed fornication in Tyre for ten years.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Isis's alleged prostitution in Tyre.
- The story of Isis in Tyre is Epiphanius's polemical report.
Cite (SBL): Epiphanius, Anc. 104.11 (Holl GCS 25:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-11). (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.
104.12Holl GCS 25:126
Σέραπιν δὲ τὸν Απιν βασιλέα ⟨καλούμενον⟩ Σινωπέων παῖδες θεοποιοῦντες τυραννίδι μᾶλλον ἐδούλευσαν ἤπερ ἀληθείᾳ.
Serapin de ton Apin basilea ⟨kaloumenon⟩ Sinōpeōn paides theopoiountes tyrannidi mallon edouleusan ēper alētheią.
And the children of Sinope, deifying Serapis, the king ⟨called⟩ Apis, served tyranny rather than truth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Serapis was a deified king.
Cite (SBL): Epiphanius, Anc. 104.12 (Holl GCS 25:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-104-12). (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 105
105.1Holl GCS 25:126–127
105. Ταῦτά ἐστι τῶν παρʼ Αἰγυπτίοις τιμωμένων θεῶν τὰ ἐπίχειρα, ὧν τὸ κατὰ μέρος εἰπεῖν * πολὺς χρόνος ἀναλωθήσεται. Έλληνες δὲ οἱ δοκοῦντές τι εἶναι ἐν ἑαυτοῖς, λόγοις μόνον καὶ ὀξύτητι γλώσσης φιλοσοφοῦντες καὶ οὐκ ἔργοις, πλέον πάντων ἐξώκειλαν·
105. Tauta esti tōn parʼ Aigyptiois timōmenōn theōn ta epicheira, hōn to kata meros eipein * polys chronos analōthēsetai. Ellēnes de hoi dokountes ti einai en heautois, logois monon kai oxytēti glōssēs philosophountes kai ouk ergois, pleon pantōn exōkeilan;
These are the wages of the gods honored among the Egyptians, to tell which in detail * much time would be spent. But the Greeks, who seem to be something among themselves, philosophizing only in words and sharpness of tongue and not in deeds, ran aground more than all:
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Greeks erred even more than the Egyptians.
- The asterisk marks a gap in the edition.
Cite (SBL): Epiphanius, Anc. 105.1 (Holl GCS 25:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-1). (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.
105.2Holl GCS 25:127
οἵτινες κατάγουσι Κρόνον άπ΄ Οὐρανοῦ, λέγοντες αὐτὸν ἀπὸ τοῦ Οὐρανοῦ γεγε⟨ν⟩νῆσθαι καὶ τὸ μόρια τοῦ ἰδίου πατρὸς ὤ κακῆς πράξεως, αἰσχρᾶς τε ὑπονοίας)· ὅς εἰ μὴ ἐτμήθη, πολλοὶ Κρονίωνες ἠσαν., οὑτος δὲ ὸ γεννάδας, ὸ ἕως πατρὸς πεφθακώς,
hoitines katagousi Kronon ap΄ Ouranou, legontes auton apo tou Ouranou gege⟨n⟩nēsthai kai to moria tou idiou patros ō kakēs praxeōs, aischras te hyponoias); hos ei mē etmēthē, polloi Kroniōnes ēsan., houtos de o gennadas, o heōs patros pephthakōs,
who derive Cronus from Uranus, saying that he was begotten from Uranus and ⟨cut off⟩ the private parts of his own father (O evil deed and shameful notion!); who, if he had not been cut, there would have been many sons of Cronus. And this noble fellow, who went as far as his father,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Cronus castrated his father Uranus.
- A verb for “cut off” seems lost; supplied by sense.
Cite (SBL): Epiphanius, Anc. 105.2 (Holl GCS 25:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-2). (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.
105.3Holl GCS 25:127
οὐκ ἠρκέσθη ἐπὶ τῇ πρώτῃ ἀσεβείᾳ, ἀλλὰ νέος μὲν ὢν ἀδικεῖ τὸν πατέρα, πρεσβύτης δὲ γεγονὼς τὰ ἴδια αὐτοῦ τέκνα,
ouk ērkesthē epi tę̄ prōtę̄ asebeią, alla neos men ōn adikei ton patera, presbytēs de gegonōs ta idia autou tekna,
was not content with his first impiety, but when young he wrongs his father, and when he became old, his own children,
Notes and citation
Summary: Cronus wronged his father and his children.
Cite (SBL): Epiphanius, Anc. 105.3 (Holl GCS 25:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-3). (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.
105.4Holl GCS 25:127
Ποσειδῶνα μὲν καταπίνων καὶ Πλούτωνα, Δία δὲ ἀναζητῶν καὶ ἐμπαιζόμενος ὑπὸ τῆς Ῥέας καὶ] πέτραν μεγάλην ἐσπαργανωμένην ἀντὶ βρέφους κατα- πίνων·
Poseidōna men katapinōn kai Ploutōna, Dia de anazētōn kai empaizomenos hypo tēs Rheas kai] petran megalēn esparganōmenēn anti brephous kata- pinōn;
swallowing Poseidon and Pluto, and seeking Zeus and being fooled by Rhea, swallowing a great stone swaddled instead of a baby;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Cronus swallowed his children and a stone.
- The editor deletes καί.
Notes on the original text
- Digital text corrected (missing capital; repeated word): ἀντὶ ἀντὶ βρέφους → ἀντὶ βρέφους; ποσειδῶνα μὲν → Ποσειδῶνα μὲν.
Cite (SBL): Epiphanius, Anc. 105.4 (Holl GCS 25:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-4). (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.
105.5Holl GCS 25:127
ὡσεὶ θεὸς τάχα *] εὐγενῶν δὲ γονέων ὑπάρχων ἱν οὕτως εἴπω ὸ τούτου παῖς, Ζεὺς τούτῳ ὄνομα, ἐκινδύνευε πασῶν τῶν γυ- ναικῶν ἀνὴρ γίνεσθαι καὶ ὁ τούτου υἱὸς Ἑρμῆς. καὶ Με κατὰ τοὺς νόμους ὑποροίκιός τις ἐγένετο καὶ μὴ κλεψίγαμος πάντοτε καὶ κακεργάτης·
hōsei theos tacha *] eugenōn de goneōn hyparchōn hin houtōs eipō o toutou pais, Zeus toutǭ onoma, ekindyneue pasōn tōn gy- naikōn anēr ginesthai kai ho toutou huios Hermēs. kai Me kata tous nomous hyporoikios tis egeneto kai mē klepsigamos pantote kai kakergatēs;
as a god, perhaps *, but being of noble parents, so to speak, his son, Zeus by name, risked becoming the husband of all women, and his son Hermes. And ⟨not⟩ according to the laws was he a keeper of the house, but always an adulterer and evildoer;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Zeus and Hermes were adulterers.
- The asterisk marks a gap in the edition. Με is a digital slip, probably for μή (“not”); ὑποροίκιος is unclear.
Cite (SBL): Epiphanius, Anc. 105.5 (Holl GCS 25:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-5). (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.
105.6Holl GCS 25:127
Πηνελόπην μὲν γὰρ φθείρει, δι᾿ ἡδονὴν τράγος γενόμενος· τράγος δὲ οἶμαι ἐγίνετο διὰ τὸ ἀκμαῖον τῆς τοῦ γενείου παραπλοκῆς.
Pēnelopēn men gar phtheirei, di᾿ hēdonēn tragos genomenos; tragos de oimai egineto dia to akmaion tēs tou geneiou paraplokēs.
For he corrupts Penelope, having become a goat for pleasure; and he became a goat, I think, because of the vigor of the weaving of his beard.
Notes and citation
Summary: Myths of Hermes' seductions.
- The myth is given in Epiphanius's polemical form.
Notes on the original text
- Digital text corrected (OCR: breathing marks): δί ὴδονὴν → δι᾿ ἡδονὴν.
Cite (SBL): Epiphanius, Anc. 105.6 (Holl GCS 25:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-6). (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.
105.7Holl GCS 25:127
πρὸς Δανάην δὲ ⟨Ζεὺς ὸ πρῶτον ὴμῖν καλούμενος⟩ χρυσὸς ἐγίνετο, ἵνα παρθένον σώφρονα θαλαμευομένην φθείρῃ· χρυσὸς δὲ ἐκεῖνος οὐκ ἠδύνατο γενέσθαι ποτέ, ἀλλὰ γόης ὣν διὰ χρυσοῦ δωροδοκῶν τὴν παρθένον ἠπάτησε.
pros Danaēn de ⟨Zeus o prōton ēmin kaloumenos⟩ chrysos egineto, hina parthenon sōphrona thalameuomenēn phtheirę̄; chrysos de ekeinos ouk ēdynato genesthai pote, alla goēs hōn dia chrysou dōrodokōn tēn parthenon ēpatēse.
And to Danaë ⟨Zeus, whom we mentioned first,⟩ became gold, to corrupt a chaste virgin kept in her chamber; but he could never have become gold, but being a sorcerer he deceived the virgin by bribing her with gold.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Zeus seduced Danaë with gold.
Notes on the original text
- Digital text corrected (OCR; OCR: ο for α): ἠδύνατο γνεέθαι ποτέ → ἠδύνατο γενέσθαι ποτέ; ὣν διὸ χρυσοῦ → ὣν διὰ χρυσοῦ.
Cite (SBL): Epiphanius, Anc. 105.7 (Holl GCS 25:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-7). (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.
105.8Holl GCS 25:127–128
καὶ παρὰ μὲν Λήδᾳ κύκνος αὐθις γίνεται, τὴν ἀναπτέρωσιν τῆς πυρώσεως τῆς αὐτοῦ ἡδονῆς ἀνασημαίνων.
kai para men Lēdą kyknos authis ginetai, tēn anapterōsin tēs pyrōseōs tēs autou hēdonēs anasēmainōn.
And with Leda he becomes a swan again, signifying the wing-lifting of the burning of his pleasure.
Notes and citation
Summary: Zeus as a swan with Leda.
Cite (SBL): Epiphanius, Anc. 105.8 (Holl GCS 25:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-8). (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.
105.9Holl GCS 25:128
ἀετὸς δὲ ⟨γενόμενος⟩ πώποτε ἀναπετασθεὶς παιδοφθόρων διδάσκαλος προκαθέζεται· μηδέποτε ἀετὸς γενόμενος, ἀλλʼ ἐν πλοίῳ παρασήμῳ, ἀετῷ ὀνομαζομένῳ διὰ τὸ τάχος, Τροίαν παραπλεύσας καὶ τὸν υἱὸν τοῦ βασιλέως Τρώων] Γανυμήδην ἁρπάσας τὴν φθορὰν ἀπειργάσατο.
aetos de ⟨genomenos⟩ pōpote anapetastheis paidophthorōn didaskalos prokathezetai; mēdepote aetos genomenos, allʼ en ploiǭ parasēmǭ, aetǭ onomazomenǭ dia to tachos, Troian parapleusas kai ton huion tou basileōs Trōōn] Ganymēdēn harpasas tēn phthoran apeirgasato.
And ⟨having become⟩ an eagle, once flying up, he presides as teacher of corrupters of boys; not that he ever became an eagle, but, sailing past Troy in a ship with an ensign, called Eagle for its speed, and seizing Ganymede, the son of the king, he committed the corruption.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Zeus carried off Ganymede.
- The editor deletes “of the Trojans.” The rationalizing account is Epiphanius's.
Cite (SBL): Epiphanius, Anc. 105.9 (Holl GCS 25:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-9). (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.
105.10Holl GCS 25:128
καὶ πρὸς Πασιφάην δὲ ταῦρος ἐγένετο, ὡσαύτως καὶ πρὸς Εὐρώπην.
kai pros Pasiphaēn de tauros egeneto, hōsautōs kai pros Eurōpēn.
And for Pasiphaë he became a bull, and likewise for Europa.
Notes and citation
Summary: Zeus as a bull.
- Pasiphaë's bull is usually not identified with Zeus; the conflation is Epiphanius's.
Cite (SBL): Epiphanius, Anc. 105.10 (Holl GCS 25:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-105-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 106
106.1Holl GCS 25:128
106. Καὶ τί μοι τὰ πλήθη λέγειν ⟨τῶν φθορῶν⟩ τοῦ γενναίου τούτου ⟨παρθένων⟩ φθορέως καὶ φθορέων διδασκάλου; οὖ τὸ οὐκ όλίγοις ἐστὶ δῆλον. ἐν Κρήτῃ γὰρ τῇ νήσῳ ἐν τῷ ὄρει τῷ λεγομένῳ Λασίῳ ἔως δεῦρο δακτυλοδεικτεῖται.
106. Kai ti moi ta plēthē legein ⟨tōn phthorōn⟩ tou gennaiou toutou ⟨parthenōn⟩ phthoreōs kai phthoreōn didaskalou? ou to ouk oligois esti dēlon. en Krētę̄ gar tę̄ nēsǭ en tǭ orei tǭ legomenǭ Lasiǭ eōs deuro daktylodeikteitai.
And why should I tell the multitude ⟨of the corruptions⟩ of this noble corrupter ⟨of virgins⟩ and teacher of corrupters? Whose ⟨tomb⟩ is known to not a few; for in the island of Crete, on the mountain called Lasius, it is pointed out to this day.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Zeus's tomb is shown in Crete.
- “Tomb” is supplied by sense.
Cite (SBL): Epiphanius, Anc. 106.1 (Holl GCS 25:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-1). (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.
106.2Holl GCS 25:128
Ζῆνες δὲ οὐχ εἶς ἢ δύο, ἀλλὰ καὶ τρεῖς καὶ τέσσαρες γεγόνασι τὸν ἀριθμόν. ὁ μὲν γὰρ εἶς αὐτῶν Κρονίδης ό προειρημένος, ό ταρταρώσας τὸν ἴδιον αὐτοῦ πατέρα ἐν τῷ καυκασίῳ ὄρει, ό δʼ ἄλλος Λατιάριος λεγόμενος, ἐξ οὑπερ οἱ μονομάχοι γεγόνασιν, ἄλλος δὲ ὁ τραγῳδός. ὁ καὶ τὴν χεῖρα αὐτοῦ καύσας.
Zēnes de ouch eis ē dyo, alla kai treis kai tessares gegonasi ton arithmon. ho men gar eis autōn Kronidēs o proeirēmenos, o tartarōsas ton idion autou patera en tǭ kaukasiǭ orei, o dʼ allos Latiarios legomenos, ex houper hoi monomachoi gegonasin, allos de ho tragǭdos. ho kai tēn cheira autou kausas.
And there have been not one or two Zeuses, but three and four in number. One of them is the son of Cronus mentioned before, who cast his own father into Tartarus on Mount Caucasus; another is called Latiaris, from whom the gladiators came; another is the tragic actor, who also burned his hand.
Notes and citation
Summary: There were several Zeuses.
- The identifications are Epiphanius's own.
Cite (SBL): Epiphanius, Anc. 106.2 (Holl GCS 25:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-2). (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.
106.3Holl GCS 25:128–129
τάχα δὲ θεὸς ὣν ἐπελάθετο ὅτι δάκνει τὸ πῦρ καὶ οὐκ εἶχε τὴν πρόγνωσιν τοῦ λέγοντος τράγῳ τῷ σατύρῳ, εὑρόντι πρότερον τὸ πῦρ καὶ προσελθόντι φιλῆσαι »μὴ ἅψῃ, τράγε· ἁψάμενος γὰρ σοῦ ἐμπρήσεις τὰ γένεια«.
tacha de theos hōn epelatheto hoti daknei to pyr kai ouk eiche tēn prognōsin tou legontos tragǭ tǭ satyrǭ, heuronti proteron to pyr kai proselthonti philēsai »mē hapsę̄, trage; hapsamenos gar sou emprēseis ta geneia«.
Perhaps, being a god, he forgot that fire bites, and did not have the foreknowledge of the one who said to the goat-satyr, who first found fire and came near to kiss it, “Do not touch it, goat; for if you touch it you will burn your beard.”
Notes and citation
Summary: A proverb about the satyr and fire.
- The saying comes from the satyr play of Aeschylus's Prometheus the Fire-Kindler (fragment); it is quoted here in Epiphanius's form.
Notes on the original text
- Digital text corrected (stray marks and missing accents): »μὴ ἅψ, ῃ, | τραγε· αψαμενος → »μὴ ἅψῃ, τράγε· ἁψάμενος.
Extrabiblical texts: Aeschylus, fragment (Aeschylus (plays and fragments); quotation)
Cite (SBL): Epiphanius, Anc. 106.3 (Holl GCS 25:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-3). (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.
106.4Holl GCS 25:129
Ἀθηναῖ δὲ γεγόνασιν οὐ μία, ἀλλὰ πολλαί· μία μὲν ῥεμβομένη καὶ περὶ τὴν Τριτωνίδα λίμνην ἀλωμένη, ἄλλη δὲ ή Ὠκεανοῦ, ἑτέρα δὲ ἡ Κρόνου καὶ πολλαὶ ἄλλαι.
Athēnai de gegonasin ou mia, alla pollai; mia men rhembomenē kai peri tēn Tritōnida limnēn alōmenē, allē de ē Ōkeanou, hetera de hē Kronou kai pollai allai.
And there have been not one Athena but many: one roaming and wandering about Lake Tritonis, another the daughter of Oceanus, another the daughter of Cronus, and many others.
Notes and citation
Summary: There were several Athenas.
Notes on the original text
- Digital text corrected (missing breathing): Αθηναῖ δὲ → Ἀθηναῖ δὲ.
Cite (SBL): Epiphanius, Anc. 106.4 (Holl GCS 25:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-4). (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.
106.5Holl GCS 25:129
Αρτέμιδες πολλαί· μία μὲν ή Ἐφεσία, ἄλλη ἡ τοῦ Διὸς καὶ ἄλλαι ὡσαύτως οὐκ ὀλίγαι. καὶ Διόνυσοι ⟨δὲ⟩ ὸ Θηβαῖος, ἄλλος ὁ Σεμέλης, ό ἐπὶ τῶν Κορυβάντων καὶ ό ὑπὸ τῶν Τιτάνων διασπώμενος καὶ Κουρήτων ὸ] τὴν κρεωνομίαν μυῶν.
Artemides pollai; mia men ē Ephesia, allē hē tou Dios kai allai hōsautōs ouk oligai. kai Dionysoi ⟨de⟩ o Thēbaios, allos ho Semelēs, o epi tōn Korybantōn kai o hypo tōn Titanōn diaspōmenos kai Kourētōn o] tēn kreōnomian myōn.
Many Artemises: one the Ephesian, another the daughter of Zeus, and likewise not a few others. And Dionysuses: the Theban, another the son of Semele, the one among the Corybantes, and the one torn apart by the Titans and the one initiating into the dismemberment of the Curetes.
Textual problem in this passage: see the notes.
Notes and citation
Summary: There were several Artemises and Dionysuses.
- The editor deletes ὁ.
Notes on the original text
- Digital text corrected (repeated word): ἄλλη ἄλλη ἡ τοῦ Διὸς → ἄλλη ἡ τοῦ Διὸς.
Cite (SBL): Epiphanius, Anc. 106.5 (Holl GCS 25:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-5). (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.
106.6Holl GCS 25:129
Ἡρακλῆς δὲ ὸ λεγόμενος παρʼ αὐτοῖς ἀλεξίκακος, οὗ τὰς πράξεις πόσας ἀποσιωπήσω, μίαν δὲ ἀπὸ πασῶν τὴν παρʼ αὐτοῖς τάχα ἐπαινουμένην ὐποδείξω· ἀρκέσει τούτῳ τὸν κάματον τοῦτον ὑποστῆναι, ἕνα τῷ βίῳ σωτηρία γένηται. εἰ μὴ γὰρ ἔφθειρεν ἐν μιᾷ νυκτὶ πεντήκοντα παρθένους, πῶς ὁ κόσμος ἐσᾠζετο; μᾶλλον δὲ ὠλώλει.
Hēraklēs de o legomenos parʼ autois alexikakos, hou tas praxeis posas aposiōpēsō, mian de apo pasōn tēn parʼ autois tacha epainoumenēn ypodeixō; arkesei toutǭ ton kamaton touton hypostēnai, hena tǭ biǭ sōtēria genētai. ei mē gar ephtheiren en mią nykti pentēkonta parthenous, pōs ho kosmos esǭzeto? mallon de ōlōlei.
And Heracles, called among them averter of evil, how many of whose deeds I will pass over in silence, but I will point out one of them all, perhaps praised among them: it will suffice for him to have endured this labor, so that salvation might come to the world. For if he had not corrupted fifty virgins in one night, how would the world have been saved? Rather it would have perished.
Notes and citation
Summary: Heracles' labors mocked.
- The irony is Epiphanius's.
Notes on the original text
- Digital text corrected (OCR): παρʼ αύτοιῖς ταχα → παρʼ αὐτοῖς τάχα.
Cite (SBL): Epiphanius, Anc. 106.6 (Holl GCS 25:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-6). (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.
106.7Holl GCS 25:129
καὶ ἁπλῶς όμολογῶ σοι, περικακῶ τὰς κακὰς αὐτῶν πράξεις καταλογάδην ἀναγράψαι.
kai haplōs omologō soi, perikakō tas kakas autōn praxeis katalogadēn anagrapsai.
And simply, I confess to you, I am weary of recording their evil deeds in detail.
Notes and citation
Summary: He tires of recounting the myths.
Cite (SBL): Epiphanius, Anc. 106.7 (Holl GCS 25:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-7). (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.
106.8Holl GCS 25:129–130
ἔτι δὲ βασιλεῖς καὶ τύραννοι ἀπηνέστατοι, ἐπιποθήτους τινὰς ἐσχηκότες καὶ τούτους ἐν τῇ κατορύξαντες, πλέον τι μὴ ἔχοντες τούτοις χαρίσασθαι οἶα δὴ καὶ αὐτοὶ φθαρτοὶ κατ΄ αὐτοὺς ὄντες), εἰς τὴν ἐκείνων εὔνοιαν τοὺς τάφους αὐτῶν ἐπὶ πλάνῃ τοῦ βίου τοῖς ἰδίοις ὑπηκόοις ἐπὶ κακῇ προφάσει ὡς θεῶν θρῃσκεύεσθαι παραδεδώκασιν, ὡς ό Αντίνους ὁ ἐν Ἀντινόου κεκηδευμένος,
eti de basileis kai tyrannoi apēnestatoi, epipothētous tinas eschēkotes kai toutous en tę̄ katoryxantes, pleon ti mē echontes toutois charisasthai oia dē kai autoi phthartoi kat΄ autous ontes), eis tēn ekeinōn eunoian tous taphous autōn epi planę̄ tou biou tois idiois hypēkoois epi kakę̄ prophasei hōs theōn thrę̄skeuesthai paradedōkasin, hōs o Antinous ho en Antinoou kekēdeumenos,
And further, most cruel kings and tyrants, having had certain favorites and having buried them in the ⟨earth⟩, having nothing more to grant them (being themselves corruptible like them), out of goodwill toward them handed down to their own subjects, to the deception of life, on an evil pretext, the worship of their tombs as of gods: like Antinous, who is buried in Antinoopolis,
Notes and citation
Summary: Kings deified their favorites, like Antinous.
Cite (SBL): Epiphanius, Anc. 106.8 (Holl GCS 25:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-8). (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.
106.9Holl GCS 25:130
καὶ ἐν λουσορίω πλοίῳ κείμενος ὑπὸ Ἀδριανοῦ οὕτως κατετάγη. Τιμογένης δὲ ἐν Ασίᾳ, Κάνωβός τε ὁ Μενελάου κυβερνήτης καὶ ἡ τούτου γυνὴ Ἐνμενουθὶς ἐν Ἀλεξανδρείᾳ τεθαμμένοι τιμῶνται πρὸς τῇ ὄχθῃ τῆς θαλάσσης, ἀπὸ δεκαδύο σημείων διεστῶτες, καὶ Μαρνᾶς δοῦλος Ἀστερίου τοῦ Κρητὸς παρὰ Γαζαίοις, Βάσιος δὲ ό ναύκληρος παρὰ Πηλουσιώταις.
kai en lousoriō ploiǭ keimenos hypo Adrianou houtōs katetagē. Timogenēs de en Asią, Kanōbos te ho Menelaou kybernētēs kai hē toutou gynē Enmenouthis en Alexandreią tethammenoi timōntai pros tę̄ ochthę̄ tēs thalassēs, apo dekadyo sēmeiōn diestōtes, kai Marnas doulos Asteriou tou Krētos para Gazaiois, Basios de o nauklēros para Pēlousiōtais.
and, lying in a pleasure barge, was so ranked by Hadrian. And Timogenes in Asia, and Canopus the helmsman of Menelaus and his wife Eumenuthis, buried in Alexandria, are honored by the seashore, twelve miles apart; and Marnas, the slave of Asterius the Cretan, among the people of Gaza; and Basius the shipmaster among the Pelusians.
Notes and citation
Summary: Other deified mortals.
- The identifications are Epiphanius's own; Marnas was the chief god of Gaza.
Notes on the original text
- Digital text corrected (OCR): παρὰ ΙΙηλουσιώταις → παρὰ Πηλουσιώταις.
Cite (SBL): Epiphanius, Anc. 106.9 (Holl GCS 25:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-106-9). (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 107
107.1Holl GCS 25:130
107. Ταῦτα οὖν πάντα ὅταν ⟨ἐν⟩ μέσῃ τῇ ἐκκλησίᾳ ἀκριβοῦτε, κακὸν † ὺπόδειγμα θανασίμης οδοῦ * τοὺς * οὕτω προαχθέντας ὑπολύετε, ἄλλους δὲ ἀπὸ μοιχείας εἰς σωφροσύνην φέρετε καὶ μὴ μόνον τοῦ κλεψιγαμεῖν αὐτοὺς ἀπαλλάττετε, ἀλλὰ καὶ τῆς ἰδίας ⟨γαμετῆς⟩ κατὰ ἐγκράτειαν * καταφρονεῖν, ὡς ἔτι »ό καιρὸς συνεσταλμένος ἐστίν«, ὥς φησιν ὁ ἱερὸς ἀπόστολος, πόρνους δὲ κατηχεῖτε, ἵνα μὴ τὴν ἀθέμιτον πρᾶξιν παρὰ θεῷ τε καὶ ἀνθρώποις ἐργασάμενοι τιμωρηθῶσιν.
107. Tauta oun panta hotan ⟨en⟩ mesę̄ tę̄ ekklēsią akriboute, kakon † ypodeigma thanasimēs odou * tous * houtō proachthentas hypolyete, allous de apo moicheias eis sōphrosynēn pherete kai mē monon tou klepsigamein autous apallattete, alla kai tēs idias ⟨gametēs⟩ kata enkrateian * kataphronein, hōs eti »o kairos synestalmenos estin«, hōs phēsin ho hieros apostolos, pornous de katēcheite, hina mē tēn athemiton praxin para theǭ te kai anthrōpois ergasamenoi timōrēthōsin.
So when you set out all these things precisely ⟨in⟩ the midst of the church, you release those so led on from the evil † example of the deadly way *; and you bring others from adultery to chastity, and you not only free them from illicit unions but also * to disregard their own ⟨wives⟩ through self-control, since “the time has been shortened,” as the holy apostle says; and you instruct fornicators, so that they may not be punished for having done what is unlawful before God and men.
Textual problem in this passage: see the notes.
1 Cor 7:29 (quotation, high confidence)
Notes and citation
Summary: Teachers lead people from idolatry, adultery, and fornication to chastity.
- The asterisks and dagger mark gaps and a corrupt word. The counsel of continence within marriage is Epiphanius's own, citing 1 Cor 7:29; translated as written.
Notes on the original text
- Digital text corrected (missing accent): πόρνους δὲ κατηχειτε → πόρνους δὲ κατηχεῖτε.
Cite (SBL): Epiphanius, Anc. 107.1 (Holl GCS 25:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-1). (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.
107.2Holl GCS 25:130–131
καὶ ὅταν πάντα ταῦτα διὰ στόματος καὶ διʼ ἔργων κάμνοντες παραδῶτε, πείθετε αὐτοὺς τὰ πάντα ἐγκαταδέξασθαι ὑμῶν, ἔργῳ πάντα πρῶτον πράξαντες καὶ ἐν αὑτοῖς ἀνατυπωσάμενοι, τοὺς λόγους πιστοποιοῦντες διὰ τῶν πράξεων, οἶς ἑαυτοὺς πρῶτον ἐδιδάξατε, ἵνα καὶ ἑτέρους μαθητεύσητε.
kai hotan panta tauta dia stomatos kai diʼ ergōn kamnontes paradōte, peithete autous ta panta enkatadexasthai hymōn, ergǭ panta prōton praxantes kai en hautois anatypōsamenoi, tous logous pistopoiountes dia tōn praxeōn, ois heautous prōton edidaxate, hina kai heterous mathēteusēte.
And when you hand on all these things, toiling by mouth and by works, persuade them to accept everything from you, having first done everything in deed and formed it in yourselves, confirming your words by your actions, in which you first taught yourselves, so that you may make disciples of others too.
Notes and citation
Summary: Teachers must practice what they teach.
Topics: Ethics, Church office
Cite (SBL): Epiphanius, Anc. 107.2 (Holl GCS 25:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-2). (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.
107.3Holl GCS 25:131
ἐπέχετε γὰρ καὶ σιωπῶντες τρόπον ἡλίου τοῦ καὶ σιωπῇ πάντας πανταχοῦ διδάσκοντος· εὐθὺς γὰρ ἀνατέλλων καὶ σιωπῶν τὰς τέχνας αὐτῶν πάντας ἀναδιδάσκει.
epechete gar kai siōpōntes tropon hēliou tou kai siōpę̄ pantas pantachou didaskontos; euthys gar anatellōn kai siōpōn tas technas autōn pantas anadidaskei.
For even in silence you hold the manner of the sun, which teaches all everywhere even in silence; for as soon as it rises, silently it teaches all their crafts.
Notes and citation
Summary: Like the sun, example teaches silently.
Topics: Ethics
Cite (SBL): Epiphanius, Anc. 107.3 (Holl GCS 25:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-3). (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.
107.4Holl GCS 25:131
καὶ ὅταν μὲν τούτων ἁπάντων τὴν ὠφέλειαν τοῖς ἑαυτῶν τέκνοις εἴτʼ οὖν ἀδελφοῖς πιστοτάτοις παραδῶτε, προβιβάζετε μὲν αὐτοὺς ἐπὶ γῆς μὲν βαδίζειν, »ἐν οὐρανῷ« δὲ ἔχειν »τὸ πολίτευμα«, μοναχῶν δὲ ζῆλον τοῖς πλείστοις ἐγγεννᾶτε·
kai hotan men toutōn hapantōn tēn ōpheleian tois heautōn teknois eitʼ oun adelphois pistotatois paradōte, probibazete men autous epi gēs men badizein, »en ouranǭ« de echein »to politeuma«, monachōn de zēlon tois pleistois engennate;
And when you hand on the benefit of all these things to your own children or most faithful brothers, you lead them on to walk on earth but to have “citizenship in heaven,” and you beget in most of them a zeal for the monastic life;
Phil 3:20 (quotation, high confidence)
Notes and citation
Summary: They inspire many to the monastic life.
Topics: Ethics
Cite (SBL): Epiphanius, Anc. 107.4 (Holl GCS 25:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-4). (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.
107.5Holl GCS 25:131
διὰ τῆς ἐν ὺμῖν στερρότητος καὶ ἀνυποκρίτου πίστεως αἱρεσιώτας στυγοῦντες, Μανιχαίους φιμοῦντες Μαρκιωνιστάς ⟨τε⟩ καὶ λοιποὺς ὁμοίους αὐτῶν, τῆς τοῦ θεοῦ ἀπελαύνετε, πάσας αὐτῶν τὰς προφάσεις παραλύοντες καὶ ἐπιστομίζοντες.
dia tēs en ymin sterrotētos kai anypokritou pisteōs hairesiōtas stygountes, Manichaious phimountes Markiōnistas ⟨te⟩ kai loipous homoious autōn, tēs tou theou apelaunete, pasas autōn tas prophaseis paralyontes kai epistomizontes.
through your firmness and unfeigned faith, hating the heretics, muzzling Manichaeans ⟨and⟩ Marcionites and others like them, you drive them from God's ⟨church⟩, undoing and silencing all their pretexts.
Textual problem in this passage: see the notes.
Notes and citation
Summary: They refute Manichaeans and Marcionites.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 107.5 (Holl GCS 25:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-5). (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.
107.6Holl GCS 25:131
πόσα γὰρ κατὰ τοῦ θεοῦ καὶ κατὰ τῶν ἁγίων αὐτοῦ προφητῶν τολμηρῶς καταφθέγγονται, κοῦφοι ὄντες καὶ κενοὶ ἀπὸ ἁγίου πνεύματος, εἴς τε τὸν τῶν ὅλων δημιουργὸν βλασφημοῦσι καὶ ὅσα καλὰ διὰ τῶν ἁγίων αὐτοῦ προφητῶν τοῖς πᾶσιν ἀνθρώποις κατὰ προφητείαν ⟨ἐν πνεύματι⟩ ό θεὸς ἐχαρίσατο, οὖτοι μισοῦσι τά τε βαθύτατα τοῦ νόμου καὶ τῶν προφητῶν οἶα δὴ γεώδεις ὄντες καὶ σωματικοί, ⟨ψυχικῶς⟩ ἀνακρίνοντες οὐ νοοῦσι. μάτην δὲ βλασφημοῦσιν.
posa gar kata tou theou kai kata tōn hagiōn autou prophētōn tolmērōs kataphthengontai, kouphoi ontes kai kenoi apo hagiou pneumatos, eis te ton tōn holōn dēmiourgon blasphēmousi kai hosa kala dia tōn hagiōn autou prophētōn tois pasin anthrōpois kata prophēteian ⟨en pneumati⟩ o theos echarisato, outoi misousi ta te bathytata tou nomou kai tōn prophētōn oia dē geōdeis ontes kai sōmatikoi, ⟨psychikōs⟩ anakrinontes ou noousi. matēn de blasphēmousin.
For how many things do they boldly utter against God and against his holy prophets, being light and empty of the Holy Spirit; and they blaspheme the Creator of all, and hate all the good things God graciously gave to all people by prophecy ⟨in the Spirit⟩ through his holy prophets; and, being earthly and bodily, judging ⟨in a natural way⟩, they do not understand the deepest things of the law and the prophets; and they blaspheme in vain.
Textual problem in this passage: see the notes.
1 Cor 2:14 (allusion, medium confidence)
Notes and citation
Summary: These heretics blaspheme the Creator and the prophets.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 107.6 (Holl GCS 25:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-6). (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.
107.7Holl GCS 25:131–132
εὐθὺς τὴν αὐτῶν πλάνην μὴ ὀκνεῖτε ἀπὸ τῶν ἀκουόντων ἀποσείεσθαι ⟨ἐλέγχοντες⟩ αὐτοὺς ἀπὸ τῶν ἀληθινῶν ἀποδείξεων. διὸ γὰρ τῶν τοιούτων ῥημάτων οἱ ματαιόφρονες ὥσπερ φρύγανα ἐν ῥεύματι πλουσίου ποταμοῦ καταφέρονται.
euthys tēn autōn planēn mē okneite apo tōn akouontōn aposeiesthai ⟨elenchontes⟩ autous apo tōn alēthinōn apodeixeōn. dio gar tōn toioutōn rhēmatōn hoi mataiophrones hōsper phrygana en rheumati plousiou potamou katapherontai.
Do not hesitate at once to shake off their error from the hearers, ⟨refuting⟩ them from the true proofs. For by such words the vain-minded are carried away like brushwood in the current of a full river.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Refute their errors promptly.
- διό is read as διά.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 107.7 (Holl GCS 25:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-107-7). (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 108
108.1Holl GCS 25:132
108. Εἴπαι δὲ ὅτι καλὸς ὁ θεὸς τοῦ νόμου, ὅς τὸν Αδὰμ ἀγνοῶν ποῦ ἐστιν ἠρώτα λέγων »΄Αδὰμ ποῦ εἶ;« καὶ τῷ Κάϊν λέγει ποῦ Ἄβελ ὁ ἀδελφός σου;« καὶ πρὸς τὸν Αβραάμ »ποῦ Σάρρα ἡ γυνή σου;‘ καὶ ἄλλα πολλὰ τοιαῦτα.
108. Eipai de hoti kalos ho theos tou nomou, hos ton Adam agnoōn pou estin ērōta legōn »΄Adam pou ei?« kai tǭ Kaïn legei pou Abel ho adelphos sou?« kai pros ton Abraam »pou Sarra hē gynē sou?‘ kai alla polla toiauta.
They say, “A fine God is the God of the law, who, not knowing where Adam was, asked, ‘Adam, where are you?’ and says to Cain, ‘Where is Abel your brother?’ and to Abraham, ‘Where is Sarah your wife?’” and many other such things.
Gen 3:9 (quotation, high confidence) · Gen 4:9 (quotation, high confidence) · Gen 18:9 (quotation, high confidence)
Notes and citation
Summary: Marcionites mock the Old Testament God's questions.
Notes on the original text
- Digital text corrected (OCR: χ for π): λέγει χοῦ Ἄβελ → λέγει ποῦ Ἄβελ.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 108.1 (Holl GCS 25:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-1). (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.
108.2Holl GCS 25:132
αὐτοὶ δὲ οἱ τοιαῦτα λέγοντες πιστεύουσι τῷ σωτῆρι θεῷ στόματι καὶ οὐκ ἀληθείᾳ, θεῷ ὄντι καὶ πρόγνωσιν ἔχοντι, τὰ δὲ αὐτὰ τῇ παλαιῷ ὁμοίως ἐπερωτῶντι ποῦ τεθείκατε τὸν Λάζαρον; καί τίς μου ἥψατο;« καὶ ὅτι »ἔχετε ἄρτους μεθʼ ἑαυτῶν; καί τίνα θέλετε;« ἤ τίνα ζητεῖτε;‘.
autoi de hoi toiauta legontes pisteuousi tǭ sōtēri theǭ stomati kai ouk alētheią, theǭ onti kai prognōsin echonti, ta de auta tę̄ palaiǭ homoiōs eperōtōnti pou tetheikate ton Lazaron? kai tis mou hēpsato?« kai hoti »echete artous methʼ heautōn? kai tina thelete?« ē tina zēteite?‘.
But those who say such things believe in the Savior God with their mouth and not in truth, who is God and has foreknowledge, yet asks the same things as in the Old: “Where have you laid Lazarus?” and “Who touched me?” and “Have you loaves with you?” and “What do you wish?” or “Whom do you seek?”
John 11:34 (quotation, high confidence) · Mark 5:30 (quotation, high confidence) · Mark 6:38 (quotation, medium confidence) · Mark 10:36 (quotation, medium confidence) · John 18:4 (quotation, high confidence)
Notes and citation
Summary: The Savior asked similar questions.
Notes on the original text
- Digital text corrected (OCR: ε for α): »ἔχετε ἔρτους → »ἔχετε ἄρτους.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Anc. 108.2 (Holl GCS 25:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-2). (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.
108.3Holl GCS 25:132
εὐχερὴς λοιπὸν καὶ ῥᾀδιος ό πρὸς τούτους ἔλεγχος. ὡς γὰρ ἐπερωτᾷ ὁ υἱὸς πρόγνωσιν ἔχων, οὕτως καὶ ὁ πατὴρ καὶ αὐτὸς καὶ] ἐν τῷ νόμῳ ἐπερωτᾷ, ὁ αύτὸς ὥν ἀεὶ καὶ μὴ μεταλλασσόμενος.
eucherēs loipon kai rhądios o pros toutous elenchos. hōs gar eperōtą ho huios prognōsin echōn, houtōs kai ho patēr kai autos kai] en tǭ nomǭ eperōtą, ho autos hōn aei kai mē metallassomenos.
So the refutation of them is easy and simple. For as the Son asks while having foreknowledge, so also the Father himself asks in the law, being always the same and unchanging.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Father and Son both ask while knowing.
- The editor deletes καί.
Cite (SBL): Epiphanius, Anc. 108.3 (Holl GCS 25:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-3). (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.
108.4Holl GCS 25:132
ἐὰν γὰρ εἴπῃ ποῦ » τεθείκατε τὸν Λάζαρον; * οὔτε τὸ εὐαγγέλιον ἀγνοεῖ οὔτε τὴν παλαιὰν διαθήκην. ποῦ τεθείκατε« γάρ »αὐτόν;« λέγει, ἐξελέγξαι θέλων τὰς μηδὲ τὴν ἴσην πίστιν ἐξενηνοχυίας πρὸς τὴν Σουμανιτιν, καίτοι γε ἐκείνης πρὸς ἄνθρωπον ἐχούσης, τουτέστιν Ελισσαῖον τὸν ἅγιον προφήτην, τῶν δὲ περὶ Μάρθαν ἐχουσῶν πρὸς τὸν θεόν.
ean gar eipę̄ pou » tetheikate ton Lazaron? * oute to euangelion agnoei oute tēn palaian diathēkēn. pou tetheikate« gar »auton?« legei, exelenxai thelōn tas mēde tēn isēn pistin exenēnochuias pros tēn Soumanitin, kaitoi ge ekeinēs pros anthrōpon echousēs, toutestin Elissaion ton hagion prophētēn, tōn de peri Marthan echousōn pros ton theon.
For if he says, “Where have you laid Lazarus?” *, he is ignorant neither of the Gospel nor of the Old Testament. For he says, “Where have you laid him?” wishing to reprove the women who had not shown even equal faith with the Shunammite woman, although she had hers toward a man, that is, Elisha the holy prophet, while Martha and her sister had theirs toward God.
Textual problem in this passage: see the notes.
John 11:34 (quotation, high confidence) · 2 Kgs 4:27 (allusion, medium confidence)
Notes and citation
Summary: Christ's question rebuked Martha and Mary's weaker faith.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 108.4 (Holl GCS 25:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-4). (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.
108.5Holl GCS 25:132
καὶ ἐὰν εἴπῃ τίς μου ἥψατο;« οὐκ ἀγνοῶν λέγει, ἀλλʼ ἵνα πείσῃ τὴν γυναῖκα ἀφʼ ἑαυτῆς ὁμολογῆσαι, ἵνα μὴ περὶ ἑαυτοῦ μαρτυρῇ ό υἱὸς τοῦ θεοῦ, ἀλλʼ ὑπὸ ἄλλων δοξάζηται.
kai ean eipę̄ tis mou hēpsato?« ouk agnoōn legei, allʼ hina peisę̄ tēn gynaika aphʼ heautēs homologēsai, hina mē peri heautou martyrę̄ o huios tou theou, allʼ hypo allōn doxazētai.
And if he says, “Who touched me?”, he says it not in ignorance, but to persuade the woman to confess of herself, so that the Son of God might not bear witness about himself but be glorified by others.
Mark 5:30 (quotation, high confidence)
Notes and citation
Summary: He asked so the woman would confess.
Notes on the original text
- Digital text corrected (OCR: α for ο): τίς μου ἥψατα;« → τίς μου ἥψατο;«.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 108.5 (Holl GCS 25:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-5). (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.
108.6Holl GCS 25:132
καὶ ὅταν εἴπῃ »ἔχετε ἄρτους μεθʼ ἑαυτῶν;« ἐπὶ τούτῳ λέγει, ἴνα τὸ βραχὺ τῶν ἄρτων πᾶσι σημανθῇ καὶ τὸ μέγεθος τῆς αὐτοῦ θαυματουργίας θαυμασθῇ, διὰ τοσούτων ἄρτων τοσούτου τραφέντος ὄχλου. καὶ ὅταν εἴπῃ τίνα ζητεῖτε;«
kai hotan eipę̄ »echete artous methʼ heautōn?« epi toutǭ legei, ina to brachy tōn artōn pasi sēmanthę̄ kai to megethos tēs autou thaumatourgias thaumasthę̄, dia tosoutōn artōn tosoutou traphentos ochlou. kai hotan eipę̄ tina zēteite?«
And when he says, “Have you loaves with you?” he says it for this purpose, that the smallness of the loaves might be made known to all and the greatness of his miracle be marveled at, so great a crowd being fed by so few loaves. And when he says, “Whom do you seek?”
Mark 6:38 (quotation, medium confidence) · John 18:4 (quotation, high confidence)
Notes and citation
Summary: His questions highlight his miracles.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 108.6 (Holl GCS 25:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-6). (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.
108.7Holl GCS 25:132–133
τοὺς ζητοῦντας δείκνυσιν ἠπατημένους ὄντας καὶ »'Ιησοῦν ζητοῦντας«, τὸν ἰατρὸν ἑρμηνευόμενον καὶ σωτῆρα, ἕν ὅταν ἀποκτείνωσιν αὐτόν, τῆς τούτου σωτηρίας λήξωσιν.
tous zētountas deiknysin ēpatēmenous ontas kai »'Iēsoun zētountas«, ton iatron hermēneuomenon kai sōtēra, hen hotan apokteinōsin auton, tēs toutou sōtērias lēxōsin.
he shows those who seek to be deceived, and “seeking Jesus,” which is interpreted physician and Savior, so that when they kill him, they will cease from his salvation.
John 18:5 (allusion, high confidence)
Notes and citation
Summary: Seeking to kill “Jesus,” they lose the Savior.
- The meaning “physician” for “Jesus” is Epiphanius's etymology.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 108.7 (Holl GCS 25:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/95-1/#p-108-7). (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.