Panarion (Medicine Chest Against Heresies), Haer. 1-64 30.16.1–30.26.10
Greek text: Holl, GCS 25/31 (Greek text: Karl Holl, ed., Epiphanius, Bände 1-2 (GCS 25, 1915, and GCS 31, 1922, Leipzig: Hinrichs), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0. The digitized file's own metadata describes it as spanning Holl's volumes 1-3 (1915-1933), but its text in fact ends at Haer. 64 (confirmed: the last division is Haer. 64, on Origen, matching the end of GCS 31); Holl's third volume (GCS 37, 1933) is not present in this digital text.).English: Claude (claude-opus-5-5), public domain (CC0).
Haer. 30, chapter 16
30.16.1Holl GCS 25/31:353
16. Βάπτισμα δὲ καὶ αὐτοὶ λαμβάνουσι χωρὶς ὡν καθʼ ἡμέραν βαπτίζονται. μυστήρια δὲ δῆθεν τελοῦσι κατὰ μίμησιν τῶν ἁγίων ἐν τῇ ἐκκλησίᾳ ἀπὸ ἐνιαυτοῦ εἰς ἐνιαυτὸν διὰ ἀζύμων καὶ τὸ ἄλλο μέρος τοῦ μυστηρίου διʼ ὕδατος μόνου.
16. Baptisma de kai autoi lambanousi chōris hōn kathʼ hēmeran baptizontai. mystēria de dēthen telousi kata mimēsin tōn hagiōn en tę̄ ekklēsią apo eniautou eis eniauton dia azymōn kai to allo meros tou mystēriou diʼ hydatos monou.
16. They too receive baptism, apart from their daily immersions. And they supposedly celebrate mysteries, in imitation of the holy ones in the church, from year to year, with unleavened bread, and the other part of the mystery with water only.
Notes and citation
Summary: They celebrate a yearly eucharist with unleavened bread and water.
Notes on the original text
- Digital text corrected (stray mark splitting a word): χ· ωρὶς → χωρὶς.
Topics: Heresy, Eucharist, Baptism
Cite (SBL): Epiphanius, Pan. 30.16.1 (Holl GCS 25/31:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.2Holl GCS 25/31:353
δύο δέ τινας, ὡς ἔφην, συνιστῶσιν ἐκ θεοῦ τεταγμένους, ἕνα μὲν τὸν Χριστὸν ἕνα δὲ τὸν διάβολον. καὶ τὸν μὲν Χριστὸν λέγουσι τοῦ μέλλοντος αἰῶνος εἰληφέναι τὸν κλῆρον, τὸν δὲ διάβολον τοῦτον πεπιστεῦσθαι τὸν αἰῶνα, ἐκ προσταγῆς δῆθεν τοῦ παντοκράτορος κατὰ αἴτησιν ἑκατέρων αὐτῶν.
dyo de tinas, hōs ephēn, synistōsin ek theou tetagmenous, hena men ton Christon hena de ton diabolon. kai ton men Christon legousi tou mellontos aiōnos eilēphenai ton klēron, ton de diabolon touton pepisteusthai ton aiōna, ek prostagēs dēthen tou pantokratoros kata aitēsin hekaterōn autōn.
As I said, they posit two beings appointed by God, one the Christ and one the devil. And they say that the Christ has received the portion of the age to come, and that the devil has been entrusted with this age, supposedly by order of the Almighty at the request of each of them.
Notes and citation
Summary: They teach two appointed rulers, Christ of the age to come and the devil of this age.
- Compare Pseudo-Clementine Homilies 15.7 and 20.2.
Extrabiblical texts: Ps.-Clem. Hom. 15.7 (Homilies; echo)
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.16.2 (Holl GCS 25/31:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.3Holl GCS 25/31:353–354
καὶ τούτου ἕνεκα Ἰησοῦν γεγεννημένον ἐκ σπέρματος ἀνδρὸς λέγουσι καὶ ἐπιλεχθέντα καὶ οὕτω κατὰ ἐκλογὴν υἱὸν θεοῦ κληθέντα ἀπὸ τοῦ ἄνωθεν εἰς αὐτὸν ἥκοντος Χριστοῦ ἐν εἴδει περιστερᾶς.
kai toutou heneka Iēsoun gegennēmenon ek spermatos andros legousi kai epilechthenta kai houtō kata eklogēn huion theou klēthenta apo tou anōthen eis auton hēkontos Christou en eidei peristeras.
And for this reason they say that Jesus was born of the seed of a man and was chosen, and so, by election, was called Son of God, from the Christ who came into him from above in the form of a dove.
Notes and citation
Summary: Jesus became Son of God by election.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.16.3 (Holl GCS 25/31:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.4Holl GCS 25/31:354
οὐ φάσκουσι δὲ ἐκ θεοῦ πατρὸς αὐτὸν γεγεννῆσθαι, ἀλλὰ κεκτίσθαι ὡς ἕνα τῶν ἀρχαγγέλων καὶ ἔτι περισσοτέρως, αὐτὸν δὲ κυριεύειν καὶ ἀγγέλων καὶ πάντων <τῶν> ὑπὸ τοῦ παντοκράτορος πεποιημένων, ἐλθόντα καὶ ὑφηγησάμενον *,
ou phaskousi de ek theou patros auton gegennēsthai, alla kektisthai hōs hena tōn archangelōn kai eti perissoterōs, auton de kyrieuein kai angelōn kai pantōn <tōn> hypo tou pantokratoros pepoiēmenōn, elthonta kai hyphēgēsamenon *,
They do not say that he was begotten of God the Father, but that he was created like one of the archangels, and more so; and that he is lord both of angels and of all <the> things made by the Almighty; and that he came and taught …,
Textual problem in this passage: see the notes.
Notes and citation
Summary: They call Christ a created archangel-like being.
- A gap is marked in the Greek at the end of the sentence.
Notes on the original text
- Digital text corrected (OCR letter error; stray bracket): ὡς ἴνα τῶν → ὡς ἕνα τῶν; περισσοτέρως] → περισσοτέρως.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.16.4 (Holl GCS 25/31:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.5Holl GCS 25/31:354
ὡς τὸ παρʼ αὐτοῖς εὐαγγέλιον καλούμενον περιέχει, ὅτι »ἦλθον καταλῦσαι τὰς θυσίας, καὶ ἐὰν μὴ παύσησθε τοῦ θύειν, οὐ παύσεται ἀφʼ ὑμῶν Ἡ ὀργή«. καὶ ταῦτα καὶ τοιαῦτά τινά ἐστι τὰ παρʼ αὐτοῖς δόλια ἐπινοήματα.
hōs to parʼ autois euangelion kaloumenon periechei, hoti »ēlthon katalysai tas thysias, kai ean mē pausēsthe tou thyein, ou pausetai aphʼ hymōn Hē orgē«. kai tauta kai toiauta tina esti ta parʼ autois dolia epinoēmata.
as the gospel so called among them contains: “I came to abolish the sacrifices, and if you do not cease from sacrificing, the wrath will not cease from you.” These and such things are their deceitful inventions.
Matt 5:17 (echo, low confidence)
Notes and citation
Summary: Their gospel makes Jesus abolish sacrifice.
- Gospel of the Ebionites (as quoted by Epiphanius); the saying has no parallel in the canonical Gospels, though its form recalls Matt 5:17.
Extrabiblical texts: Gos. Eb. (Gospel of the Ebionites; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.16.5 (Holl GCS 25/31:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.6Holl GCS 25/31:354
Πράξεις δὲ ἄλλας καλοῦσιν ἀποστόλων, ἐν αἷς πολλὰ τῆς ἀσεβείας ἔμπλεα, ἔνθεν οὐ παρέργως κατὰ τῆς ἀληθείας ἑαυτοὺς ὥπλισαν.
Praxeis de allas kalousin apostolōn, en hais polla tēs asebeias emplea, enthen ou parergōs kata tēs alētheias heautous hōplisan.
They also have other so-called Acts of the Apostles, in which there is much full of impiety; from there they have armed themselves against the truth, and not idly.
Notes and citation
Summary: They use other Acts of the Apostles.
- These Acts are not identified; they are usually connected with the Ascents of James (30.16.7) and the Pseudo-Clementine sources.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.16.6 (Holl GCS 25/31:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.7Holl GCS 25/31:354–355
Ἀναβαθμοὺς δέ τινας καὶ ὑφηγήσεις δῆθεν ἐν τοῖς Ἀναβαθμοῖς Ἰακώβου ὑποτίθενται, ὡς ἐξηγουμένου κατά τε τοῦ ναοῦ καὶ τῶν θυσιῶν, κατά τε τοῦ πυρὸς τοῦ ἐν τῷ θυσιαστηρίῳ καὶ ἄλλα πολλὰ κενοφωνίας ἔμπλεα·
Anabathmous de tinas kai hyphēgēseis dēthen en tois Anabathmois Iakōbou hypotithentai, hōs exēgoumenou kata te tou naou kai tōn thysiōn, kata te tou pyros tou en tǭ thysiastēriǭ kai alla polla kenophōnias emplea;
They put forward certain Ascents and instructions, supposedly in the Ascents of James, as though he were expounding against the temple and the sacrifices, against the fire on the altar, and many other things full of empty talk;
Notes and citation
Summary: They use the Ascents of James.
- The Ascents of James (Anabathmoi Iakobou) is a lost Jewish-Christian work; a source of Pseudo-Clementine Recognitions 1.33–71 is often identified with it.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen; wrong breathing): ὐφηγήσεις → ὑφηγήσεις; Ἀνα- βαθμοῖς → Ἀναβαθμοῖς.
Extrabiblical texts: Asc. Jas. (Ascents of James; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.16.7 (Holl GCS 25/31:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.8Holl GCS 25/31:355
ὡς καὶ τοῦ Παύλου ἐνταῦθα κατηγοροῦντες οὐκ αἰσχύνονται ἐπιπλάστοις τισὶ τῆς τῶν ψευδαποστόλων αὐτῶν κακουργίας καὶ πλάνης λόγοις πεποιημένοις, Ταρσέα μὲν αὐτόν, ὡς αὐτὸς ὁμολογεῖ καὶ οὐκ ἀρνεῖται, λέγοντες, ἐξ Ἑλλήνων δὲ αὐτὸν ὑποτίθενται, λαβόντες τὴν πρόφασιν ἐκ τοῦ τόπου διὰ τὸ φιλαλήθως ὑπʼ αὐτοῦ ῥηθὲν ὅτι »Ταρσεύς εἰμι, οὐκ ἀσήμου πόλεως πολίτης‘.
hōs kai tou Paulou entautha katēgorountes ouk aischynontai epiplastois tisi tēs tōn pseudapostolōn autōn kakourgias kai planēs logois pepoiēmenois, Tarsea men auton, hōs autos homologei kai ouk arneitai, legontes, ex Hellēnōn de auton hypotithentai, labontes tēn prophasin ek tou topou dia to philalēthōs hypʼ autou rhēthen hoti »Tarseus eimi, ouk asēmou poleōs politēs‘.
so that there too they are not ashamed to accuse Paul, with certain fabricated words made up by the villainy and error of their false apostles. They say that he was from Tarsus, as he himself acknowledges and does not deny, but they suppose him to be of Greek origin, taking the pretext from the passage in which he said, out of love of truth, “I am from Tarsus, a citizen of no mean city.”
Acts 21:39 (quotation, high confidence)
Notes and citation
Summary: They slander Paul as a Greek from Tarsus.
- Epiphanius reports the Ebionite charges against Paul in order to reject them.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.16.8 (Holl GCS 25/31:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.16.9Holl GCS 25/31:355
εἶτα φάσκουσιν αὐτὸν Ἕλληνα καὶ Ἑλληνίδος μητρὸς καὶ Ἕλληνος πατρὸς παῖδα, ἀναβεβηκέναι δὲ εἰς τὰ Ἱεροσόλυμα καὶ χρόνον ἐκεῖ μεμενηκέναι, ἐπιτεθυμηκέναι δὲ θυγατέρα τοῦ ἱερέως πρὸς γάμον ἀγαγέσθαι καὶ τούτου ἕνεκα προσήλυτον γενέσθαι καὶ περιτμηθῆναι. καὶ μηκέτι λαβόντα τὴν τοιαύτην κόρην ὠργίσθαι καὶ κατὰ περιτομῆς γεγραφέναι καὶ κατὰ σαββάτου καὶ νομοθεσίας
eita phaskousin auton Hellēna kai Hellēnidos mētros kai Hellēnos patros paida, anabebēkenai de eis ta Hierosolyma kai chronon ekei memenēkenai, epitethymēkenai de thygatera tou hiereōs pros gamon agagesthai kai toutou heneka prosēlyton genesthai kai peritmēthēnai. kai mēketi labonta tēn toiautēn korēn ōrgisthai kai kata peritomēs gegraphenai kai kata sabbatou kai nomothesias
Then they say that he was a Greek, the son of a Greek mother and a Greek father; that he went up to Jerusalem and stayed there for a time; that he desired to marry the daughter of the priest, and for this reason became a proselyte and was circumcised; and that when he still did not get the girl he became angry and wrote against circumcision, the sabbath, and the law.
Notes and citation
Summary: Their story that Paul turned against the law after a failed marriage suit.
- The Ebionite legend, reported by Epiphanius as slander.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.16.9 (Holl GCS 25/31:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-16-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 17
30.17.1Holl GCS 25/31:355–356
17. Ἀλλὰ κατὰ πάντα τρόπον συκοφαντεῖ ὁ δεινὸς οὐτος ὄφις καὶ πτωχὸς τῇ διανοίᾳ. Ἐβίων γὰρ ἔχει ἀπὸ ἙβραΪκῆς εἰς Ἑλλάδα φωνὴν τὴν ἑρμηνείαν πτωχός. πτωχὸς γὰρ ὡς ἀληθῶς καὶ τῇ διανοίᾳ καὶ τῇ ἐλπίδι καὶ τῷ ἔργῳ <ὁ> Χριστὸν ἄνθρωπον ψιλὸν νομίσας καὶ οὕτως ἐν πτωχείᾳ πίστεως τὴν ἐλπίδα περὶ αὐτοῦ κεκτημένος.
17. Alla kata panta tropon sykophantei ho deinos outos ophis kai ptōchos tę̄ dianoią. Ebiōn gar echei apo HebraÏkēs eis Hellada phōnēn tēn hermēneian ptōchos. ptōchos gar hōs alēthōs kai tę̄ dianoią kai tę̄ elpidi kai tǭ ergǭ <ho> Christon anthrōpon psilon nomisas kai houtōs en ptōcheią pisteōs tēn elpida peri autou kektēmenos.
17. But this terrible serpent, poor in understanding, slanders in every way. For Ebion, translated from Hebrew into Greek, means “poor.” For truly poor in understanding, in hope, and in deed is <he> who thinks Christ a mere man and so holds his hope in him in poverty of faith.
Notes and citation
Summary: Ebion's name means “poor,” as his faith is.
- Hebrew ʾebyon means “poor.”
Notes on the original text
- Digital text corrected (OCR letter omission): ψιλὸν μίσας → ψιλὸν νομίσας.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.17.1 (Holl GCS 25/31:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.2Holl GCS 25/31:356
αὐτοὶ δὲ δῆθεν σεμνύνονται ἑαυτοὺς φάσκοντες πτωχοὺς διὰ τό. φασίν, ἐν χρόνοις τῶν ἀποστόλων πωλεῖν τὰ αὐτῶν ὑπάρχοντα καὶ τιθέναι παρὰ τοὺς πόδας τῶν ἀποστόλων καὶ εἰς πτωχείαν καὶ ἀποταξίαν μετεληλυθέναι· καὶ διὰ τοῦτο καλεῖσθαι ὑπὸ πάντων, φησί, πτωχοί.
autoi de dēthen semnynontai heautous phaskontes ptōchous dia to. phasin, en chronois tōn apostolōn pōlein ta autōn hyparchonta kai tithenai para tous podas tōn apostolōn kai eis ptōcheian kai apotaxian metelēlythenai; kai dia touto kaleisthai hypo pantōn, phēsi, ptōchoi.
But they pride themselves, saying they are poor because, they say, in the time of the apostles they sold their possessions and laid them at the apostles' feet, and passed into poverty and renunciation; and for this reason, he says, they are called “poor” by everyone.
Acts 4:34 (allusion, high confidence) · Acts 4:35 (allusion, high confidence)
Notes and citation
Summary: They claim the name “poor” from the apostolic community of goods.
Notes on the original text
- Digital text corrected (OCR letter error): ταρα τοὺς → παρὰ τοὺς.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.17.2 (Holl GCS 25/31:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.3Holl GCS 25/31:356
οὐδὲ τοῦτο δὲ ἀληθὲς παρʼ αὐτοῖς, ἀλλὰ φύσει τῷ ὄντι Ἐβίων ἐκαλεῖτο, κατὰ προφητείαν οἶμαι ὁ πτωχὸς καὶ τάλας τὸ ὄνομα ἐκ πατρὸς αὐτοῦ καὶ μητρὸς αὐτοῦ κεκληρωμένος.
oude touto de alēthes parʼ autois, alla physei tǭ onti Ebiōn ekaleito, kata prophēteian oimai ho ptōchos kai talas to onoma ek patros autou kai mētros autou keklērōmenos.
But this is not true of them either; rather, he really was called Ebion by nature — by a prophecy, I think, the poor wretch having received the name from his father and mother.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius insists Ebion was a real person's name.
- Epiphanius's own conjecture.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.17.3 (Holl GCS 25/31:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.4Holl GCS 25/31:356
πόσα δὲ ἄλλα δεινὰ καὶ παραπεποιημένα καὶ μοχθηρίας γέμοντα παρʼ αὐτοῖς φυλάττεται; ὅτω γὰρ τις ἐξ αὐτῶν ἢ νόσῳ περιπέσοι ἢ ὑπὸ ἑρπετοῦ δηχθείη, κάτεισιν εἰς τὰ ὕδατα καὶ ἐπικαλεῖται τὰς ἐπωνυμίας τὰς ἐν τῷ Ἠλξαῒ τοῦ τε οὐρανοῦ καὶ τῆς γῆς τοῦ τε ἁλὸς καὶ τοῦ ὕδατος, τῶν τε ἀνέμων καὶ ἀγγέλων τῆς δικαιοσύνης, > φασι, καὶ τοῦ ἄρτου καὶ τοῦ ἐλαίου, καὶ ἄρχεται λέγειν βοηθεῖτέ μοι καὶ ἀπαλλάξατε ἀπʼ ἐμοῦ τὸ ἄλγημα«.
posa de alla deina kai parapepoiēmena kai mochthērias gemonta parʼ autois phylattetai? hotō gar tis ex autōn ē nosǭ peripesoi ē hypo herpetou dēchtheiē, kateisin eis ta hydata kai epikaleitai tas epōnymias tas en tǭ Ēlxaï tou te ouranou kai tēs gēs tou te halos kai tou hydatos, tōn te anemōn kai angelōn tēs dikaiosynēs, > phasi, kai tou artou kai tou elaiou, kai archetai legein boētheite moi kai apallaxate apʼ emou to algēma«.
And how many other terrible, falsified things, full of wickedness, are kept among them! For if any of them falls ill or is bitten by a snake, he goes down into the water and invokes the names in Elxai — of heaven and earth, salt and water, winds and angels of righteousness, as they say, and bread and oil — and begins to say, “Help me and rid me of the pain.”
Notes and citation
Summary: In sickness they invoke Elxai's elements in water.
- The invocation of seven witnesses comes from the Book of Elchasai (compare Hippolytus, Refutation 9.15.6).
Extrabiblical texts: Hippolytus, Haer. 9.15.6 (Refutation of All Heresies; echo); Elchasai (Book of Elchasai; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.17.4 (Holl GCS 25/31:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.5Holl GCS 25/31:356
ἤδη δέ μοι καὶ ἀνωτέρω προδεδήλωται ὡς ταῦτα μὲν Ἐβίων οὐκ ᾔδει, μετὰ καιρὸν δὲ οἱ ἀπʼ αὐτοῦ συναφθέντες τῷ Ἠλξαῒ ἐσχήκασι μὲν τοῦ Ἐβίωνος τὴν περιτομὴν καὶ τὸ σάββατον καὶ τὰ ἔθη, τοῦ δὲ Ἠλξαῒ τὴν φαντασίαν,
ēdē de moi kai anōterō prodedēlōtai hōs tauta men Ebiōn ouk ę̄dei, meta kairon de hoi apʼ autou synaphthentes tǭ Ēlxaï eschēkasi men tou Ebiōnos tēn peritomēn kai to sabbaton kai ta ethē, tou de Ēlxaï tēn phantasian,
I have already shown above that Ebion did not know these things, but that in time his followers, having joined Elxai, kept Ebion's circumcision, sabbath, and customs, but took Elxai's fantasy,
Notes and citation
Summary: Later Ebionites combined Ebion's customs with Elxai's fantasies.
Extrabiblical texts: Elchasai (Book of Elchasai; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.17.5 (Holl GCS 25/31:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.6Holl GCS 25/31:356–357
ὥστε νομίζειν μὲν τὸν Χριστὸν εἶναί τι ἀνδροείκελον ἐκτύπωμα ἀόρατον ἀνθρώποις, μιλίων ἐνενήκοντα ἓξ τὸ μῆκος, δῆθεν σχοίνων εἴκοσι τεσσάρων, τὸ δὲ πλάτος σχοίνων ἕξ, μιλίων εἴκοσι τεσσάρων, τὸ πάχος δὲ κατὰ μέτρησιν ἄλλην τινά. ἀντικρὺ δὲ αὐτοῦ ἑστάναι καὶ τὸ ἅγιον πνεῦμα ἐν εἴδει θηλείας ἀοράτως, καὶ τὸ αὐτὸ τοῦ αὐτοῦ μέτρου.
hōste nomizein men ton Christon einai ti androeikelon ektypōma aoraton anthrōpois, miliōn enenēkonta hex to mēkos, dēthen schoinōn eikosi tessarōn, to de platos schoinōn hex, miliōn eikosi tessarōn, to pachos de kata metrēsin allēn tina. antikry de autou hestanai kai to hagion pneuma en eidei thēleias aoratōs, kai to auto tou autou metrou.
so as to think that Christ is a kind of man-shaped figure invisible to human beings, ninety-six miles long — that is, twenty-four schoinoi — and six schoinoi, twenty-four miles, wide, and of a thickness by some other measurement; and that opposite him stands the Holy Spirit too, invisibly, in female form, of the same measure.
Notes and citation
Summary: Elxai's giant male Christ and female Spirit.
- Compare Hippolytus, Refutation 9.13.2–3, on Elchasai's vision.
Notes on the original text
- Digital text corrected (stray bracket; word split by a line-end hyphen): ἀνθρώ- ποις → ἀνθρώποις; καὶ τὸ] αὐτὸ → καὶ τὸ αὐτὸ.
Extrabiblical texts: Hippolytus, Haer. 9.13.2 (Refutation of All Heresies; echo); Elchasai (Book of Elchasai; quotation)
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.17.6 (Holl GCS 25/31:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.7Holl GCS 25/31:357
καὶ πόθεν, φησίν, ἔγνων τὰ μέτρα; ἐπειδή, φησίν, εἶδον ἀπὸ τῶν ὀρέων ὅτι αἱ κεφαλαὶ ἔφθανον αὐτῶν, καὶ τὸ μέτρον τοῦ ὄρους καταμαθὼν ἔγνων Χριστοῦ τε καὶ τοῦ ἁγίου πνεύματος τὰ μέτρα.«
kai pothen, phēsin, egnōn ta metra? epeidē, phēsin, eidon apo tōn oreōn hoti hai kephalai ephthanon autōn, kai to metron tou orous katamathōn egnōn Christou te kai tou hagiou pneumatos ta metra.«
“And how,” he says, “did I know the measurements? Because,” he says, “I saw from the mountains that their heads reached them, and having learned the measure of the mountain I knew the measurements of Christ and of the Holy Spirit.”
Notes and citation
Summary: Elxai measured them by the mountains.
Extrabiblical texts: Elchasai (Book of Elchasai; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.17.7 (Holl GCS 25/31:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.17.8Holl GCS 25/31:357
ἤδη δέ μοι περὶ τούτων εἴρηται ἐν τῇ κατὰ Ὀσσαίων αἱρέσει. ἐν παρεξόδῳ δὲ ταῦτα πεποίημαι νῦν, ἵνα μὴ τὰ παρʼ ἑκάστῳ ἔθνει τε καὶ αἱρέσει ὄντα, εὑρισκόμενα δὲ καὶ παρʼ ἑτέροις, νομισθείη κατὰ λήθην ὑφ ἡμῶν μὴ εἰρῆσθαι.
ēdē de moi peri toutōn eirētai en tę̄ kata Ossaiōn hairesei. en parexodǭ de tauta pepoiēmai nyn, hina mē ta parʼ hekastǭ ethnei te kai hairesei onta, heuriskomena de kai parʼ heterois, nomistheiē kata lēthēn hyph hēmōn mē eirēsthai.
I have already spoken of these things in the heresy of the Ossaeans. I have done this now by way of digression, so that things found in each nation and heresy, and also found among others, might not be thought to have been left unsaid by us through forgetfulness.
Notes and citation
Summary: Elxai was treated earlier under the Ossaeans (Panarion 19).
Notes on the original text
- Digital text corrected (leaked line number): αἱρέσει 10 ὄντα → αἱρέσει ὄντα.
Cite (SBL): Epiphanius, Pan. 30.17.8 (Holl GCS 25/31:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-17-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 18
30.18.1Holl GCS 25/31:357
18. Οὑτος μὲν οὐν ὁ Ἐβίων καὶ αὐτὸς ἐν τῇ Ἀσίᾳ ἴσχεν τὸ κήρυγμα καὶ Ῥώμῆ, τὰς δὲ ῥίζας τῶν ἀκανθωδῶν παραφυάδων ἔχουσιν ἀπό τε τῆς Ναβαταίας καὶ Πανεάδος τὸ πλεῖστον, Μωαβίτιδός τε καὶ Κωκάβων ἐν τῇ Βασανίτιδι γῇ ἐπέκεινα Ἀδραῶν, ἀλλὰ καὶ ἐν τῇ Κύπρῳ.
18. Houtos men oun ho Ebiōn kai autos en tę̄ Asią ischen to kērygma kai Rhōmē, tas de rhizas tōn akanthōdōn paraphyadōn echousin apo te tēs Nabataias kai Paneados to pleiston, Mōabitidos te kai Kōkabōn en tę̄ Basanitidi gę̄ epekeina Adraōn, alla kai en tę̄ Kyprǭ.
18. This Ebion, then, also had his preaching in Asia and in Rome; but the roots of these thorny shoots come mostly from Nabataea and Paneas, and from Moabitis and Kokabe in the land of Bashanitis beyond Adraa, and also in Cyprus.
Notes and citation
Summary: Where the Ebionites are found.
Notes on the original text
- Digital text corrected (OCR letter error): τῶι, ἀκανθωδῶν → τῶν ἀκανθωδῶν.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.18.1 (Holl GCS 25/31:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.2Holl GCS 25/31:357
ἀναγκάζουσι δὲ καὶ παρʼ ἡλικίαν ἐκγαμίζουσι τοὺς νέους, ἐξ ἐπιτροπῆς δῆθεν τῶν παρʼ αὐτοῖς διδασκάλων πρεσβυτέρους γὰρ οὑτοι ἔχουσι καὶ ἀρχισυναγώγους, συναγωγὴν δὲ καλοῦσι τὴν ἑαυτῶν ἐκκλησίαν καὶ οὐχὶ ἐκκλησίαν, τῷ Χριστοῦ δὲ ὀνόματι μόνον σεμνύνονται)
anankazousi de kai parʼ hēlikian ekgamizousi tous neous, ex epitropēs dēthen tōn parʼ autois didaskalōn presbyterous gar houtoi echousi kai archisynagōgous, synagōgēn de kalousi tēn heautōn ekklēsian kai ouchi ekklēsian, tǭ Christou de onomati monon semnynontai)
They compel young people to marry, and give them in marriage before the proper age, supposedly by permission of their teachers (for these have presbyters and synagogue rulers; they call their church a synagogue and not a church, and pride themselves only on the name of Christ),
Notes and citation
Summary: They marry off the young early; they call their church a synagogue.
Cite (SBL): Epiphanius, Pan. 30.18.2 (Holl GCS 25/31:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.3Holl GCS 25/31:357
καὶ οὐ μόνον ἑνὶ τῷ γάμῳ ἐπιτρέπουσι τὰς συναφείας ποιεῖσθαι, ἀλλʼ εἰ καὶ θελήσειέν τις τοῦ πρώτου γάμου διαζεύγνυσθαι, ἑτέρῳ δὲ συνάπτεσθαι, ἐπιτρέπουσιν — πάντα γὰρ παρʼ αὐτοῖς ἀδεῶς ἐφίεται — ἄχρι καὶ δευτέρου καὶ τρίτου καὶ ἑβδόμου γάμου.
kai ou monon heni tǭ gamǭ epitrepousi tas synapheias poieisthai, allʼ ei kai thelēseien tis tou prōtou gamou diazeugnysthai, heterǭ de synaptesthai, epitrepousin — panta gar parʼ autois adeōs ephietai — achri kai deuterou kai tritou kai hebdomou gamou.
and they permit unions not only in a single marriage; but if someone wishes to be separated from his first marriage and joined to another, they permit it — for everything is allowed among them without scruple — up to a second, a third, and a seventh marriage.
Notes and citation
Summary: Epiphanius says the Ebionites permit divorce and repeated remarriage.
- Epiphanius's hostile report of Ebionite practice, translated as written.
Topics: Heresy, Marriage, Divorce, Remarriage, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 30.18.3 (Holl GCS 25/31:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.4Holl GCS 25/31:357–358
Ἀβραὰμ δὲ ὁμολογοῦσι καὶ Ἰσαὰκ καὶ Ἰακώβ, Μωυσέα τε καὶ Ἀαρών, Ἰησοῦν τε τὸν τοῦ Ναυῆ, ἁπλῶς διαδεξάμενον Μωυσέα, οὐδὲν δὲ ὄντα. μετὰ τούτους δὲ οὐκέτι ὁμολογοῦσί τινα τῶν προφητῶν, ἀλλὰ καὶ ἀναθεματίζουσι καὶ χλευάζουσι Δαυίδ τε καὶ α, ὁμοίως δὲ τοὺς περὶ Ἠσαΐαν καὶ Ἰερεμίαν, Δανιὴλ καὶ Ἰεζεκιήλ, Ἠλίαν τε καὶ Ἐλισσαῖον ἀθετοῦσιν· οὐ γὰρ συντίθενται, βλασφημοῦντες τὰς αὐτῶν προφητείας, ἀλλὰ μόνον τὸ εὐαγγέλιον δέχονται.
Abraam de homologousi kai Isaak kai Iakōb, Mōysea te kai Aarōn, Iēsoun te ton tou Nauē, haplōs diadexamenon Mōysea, ouden de onta. meta toutous de ouketi homologousi tina tōn prophētōn, alla kai anathematizousi kai chleuazousi Dauid te kai a, homoiōs de tous peri Ēsaïan kai Ieremian, Daniēl kai Iezekiēl, Ēlian te kai Elissaion athetousin; ou gar syntithentai, blasphēmountes tas autōn prophēteias, alla monon to euangelion dechontai.
They acknowledge Abraham, Isaac, and Jacob, Moses and Aaron, and Joshua son of Nun simply as Moses' successor, but as of no account. After these they no longer acknowledge any of the prophets, but even anathematize and mock David and …; likewise they reject Isaiah and Jeremiah, Daniel and Ezekiel, Elijah and Elisha. For they do not assent to them, but blaspheme their prophecies, and accept only the Gospel.
Notes and citation
Summary: They reject the prophets after Moses.
- A name is lost after “David” in the digital text (probably Solomon).
Notes on the original text
- Digital text corrected (missing breathing): ομολογοῦσι → ὁμολογοῦσι.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.18.4 (Holl GCS 25/31:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.5Holl GCS 25/31:358
τὸν δὲ Χριστὸν προφήτην λέγουσι τῆς ἀληθείας καὶ Χριστόν, υἱὸν <δὲ> θεοῦ κατὰ καὶ κατὰ συνάφειαν ἀναγωγῆς τῆς ἄνωθεν πρὸς αὐτὸν γεγενημένης τοὺς δὲ προφήτας λέγουσι * συνέσεως εἶναι προφήτας καὶ οὐχ ἀληθείας.
ton de Christon prophētēn legousi tēs alētheias kai Christon, huion <de> theou kata kai kata synapheian anagōgēs tēs anōthen pros auton gegenēmenēs tous de prophētas legousi * syneseōs einai prophētas kai ouch alētheias.
They call Christ the prophet of truth and Christ, and Son of God by … and by union, through the exaltation that came to him from above; but they say that the prophets are prophets … of understanding and not of truth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ is the true prophet; the others are prophets of understanding only.
- The Greek is defective: κατὰ is printed twice with a word apparently lost, and a gap is marked before συνέσεως. Compare the “true prophet” of the Pseudo-Clementines.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.18.5 (Holl GCS 25/31:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.6Holl GCS 25/31:358
αὐτὸν δὲ μόνον θέλουσιν εἶναι καὶ προφήτην καὶ ἄνθρωπον καὶ υἱὸν θεοῦ καὶ Χριστὸν καὶ ψιλὸν ἄνθρωπον ὡς προείπαμεν, διὰ δὲ ἀρετὴν βίου ἥκοντα εἰς τὸ καλεῖσθαι υἱὸν θεοῦ.
auton de monon thelousin einai kai prophētēn kai anthrōpon kai huion theou kai Christon kai psilon anthrōpon hōs proeipamen, dia de aretēn biou hēkonta eis to kaleisthai huion theou.
They want him alone to be prophet and man and Son of God and Christ — a mere man, as we said before — who came to be called Son of God through the virtue of his life.
Notes and citation
Summary: They make Christ a man who became Son of God by virtue.
Notes on the original text
- Digital text corrected (OCR misreading): υἱὸν Μοῦ → υἱὸν θεοῦ.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.18.6 (Holl GCS 25/31:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.7Holl GCS 25/31:358–359
οὔτε δὲ δέχονται τὴν πεντάτευχον Μωυσέως ὅλην, ἀλλά τινα ῥητὰ ἀποβάλλουσιν, ὅταν δὲ αὐτοῖς εἴπῃς περὶ ἐμψύχων βρώσεως· πῶς οὖν Ἀβραὰμ παρέθετο τοῖς ἀγγέλοις τὸν μόσχον καὶ τὸ γάλα; ἢ πῶς ἔφαγεν Νῶε καὶ ἤκουσεν ἀπὸ θεοῦ λέγοντος, θῦσον καὶ φάγε, πῶς δὲ Ἰσαὰκ καὶ Ἰακὼβ ἔθυσαν τῷ θεῷ, ὁμοίως δὲ καὶ Μωυσῆς ἐν τῇ ἐρήμῳ;«, ἐκείνοις μὲν ἀπιστεῖ καί φησι »τίς χρεία με ἀναγινώσκειν τὰ ἐν τῷ νόμῳ, ἐλθόντος τοῦ εὐαγγελίου;«.
oute de dechontai tēn pentateuchon Mōyseōs holēn, alla tina rhēta apoballousin, hotan de autois eipę̄s peri empsychōn brōseōs; pōs oun Abraam paretheto tois angelois ton moschon kai to gala? ē pōs ephagen Nōe kai ēkousen apo theou legontos, thyson kai phage, pōs de Isaak kai Iakōb ethysan tǭ theǭ, homoiōs de kai Mōysēs en tę̄ erēmǭ?«, ekeinois men apistei kai phēsi »tis chreia me anaginōskein ta en tǭ nomǭ, elthontos tou euangeliou?«.
Nor do they accept the whole Pentateuch of Moses, but reject certain passages. When you say to them about eating living things, “How then did Abraham set the calf and the milk before the angels? Or how did Noah eat, and hear from God, ‘Sacrifice and eat’? And how did Isaac and Jacob sacrifice to God, and likewise Moses in the wilderness?” he disbelieves those things and says, “What need have I to read what is in the law, now that the Gospel has come?”
Gen 18:8 (allusion, high confidence) · Gen 9:3 (allusion, high confidence) · Acts 10:13 (echo, medium confidence) · Gen 26:25 (allusion, low confidence) · Gen 31:54 (allusion, medium confidence)
Notes and citation
Summary: They reject parts of the Pentateuch that contradict their diet.
- The words “sacrifice and eat” are from Acts 10:13; the permission to Noah is Gen 9:3.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.18.7 (Holl GCS 25/31:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.8Holl GCS 25/31:359
»πόθεν σοι τοίνυν τὰ περὶ Μωυσέως καὶ Ἀβραὰμ εἰδέναι; οἶδα γὰρ ὡς ὁμολογεῖτε αὐτοὺς εἶναι, δικαίους καὶ πατέρας ἑαυτῶν ἐπιγράφεσθε«.
»pothen soi toinyn ta peri Mōyseōs kai Abraam eidenai? oida gar hōs homologeite autous einai, dikaious kai pateras heautōn epigraphesthe«.
“Then how do you know about Moses and Abraham? For I know that you acknowledge that they existed, and you claim them as righteous and as your fathers.”
Notes and citation
Summary: Epiphanius's rejoinder.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.18.8 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.18.9Holl GCS 25/31:359
εἶτα ἀποκρίνεται καὶ λέγει, ὅτι Χριστός μοι ἀπεκάλυψε, καὶ βλασφημεῖ τὰ πλείω τῆς νομοθεσίας καὶ τοὺς περὶ Σαμψὼν καὶ Δαυὶδ καὶ Ἠλίαν καὶ Σαμουὴλ καὶ Ἐλισσαῖον καὶ τοὺς ἄλλους.
eita apokrinetai kai legei, hoti Christos moi apekalypse, kai blasphēmei ta pleiō tēs nomothesias kai tous peri Sampsōn kai Dauid kai Ēlian kai Samouēl kai Elissaion kai tous allous.
Then he answers and says, “Christ revealed it to me,” and blasphemes most of the law and Samson, David, Elijah, Samuel, Elisha, and the rest.
Notes and citation
Summary: They claim revelation from Christ and reject the prophets.
Notes on the original text
- Digital text corrected (leaked page marker; leaked page reference): ὅτι | Χριστός → ὅτι Χριστός; τῆς D112 νομοθεσίας → τῆς νομοθεσίας.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.18.9 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-18-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 19
30.19.1Holl GCS 25/31:359
19. Ἐλέγχεται δὲ πανταχόθεν ὁ ἀγύρτης ὑπὸ τοῦ σωτῆρος, διαρρήδην καὶ ὡς έν συντόμῳ ἀπὸ μιᾶς λέξεως τὸ πᾶν αὐτοῦ ἐλέγχοντος τῆς ἀπατηλῆς διδασκαλίας καὶ λέγοντος »ἠλθεν Ἰωάννης έν ὁδῷ δικαιοσύνης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσι, δαιμόνιον ἔχει· ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων 〈καὶ λέγουσιν, ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης>«.
19. Elenchetai de pantachothen ho agyrtēs hypo tou sōtēros, diarrēdēn kai hōs en syntomǭ apo mias lexeōs to pan autou elenchontos tēs apatēlēs didaskalias kai legontos »ēlthen Iōannēs en hodǭ dikaiosynēs mēte esthiōn mēte pinōn, kai legousi, daimonion echei; ēlthen ho huios tou anthrōpou esthiōn kai pinōn 〈kai legousin, idou anthrōpos phagos kai oinopotēs>«.
19. The charlatan is refuted on every side by the Saviour, who expressly and briefly, from a single saying, refutes the whole of his deceitful teaching, saying, “John came in the way of righteousness, neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, <and they say, ‘Behold, a glutton and a drunkard.’>”
Matt 11:18 (quotation, high confidence) · Matt 11:19 (quotation, high confidence) · Matt 21:32 (echo, medium confidence)
Notes and citation
Summary: Christ's own eating refutes the Ebionite diet.
- Matt 11:18–19 (with “in the way of righteousness” from Matt 21:32).
Notes on the original text
- Digital text corrected (repeated letter): Ἐλέγχεεται → Ἐλέγχεται.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.19.1 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-19-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.19.2Holl GCS 25/31:359
καὶ οὐ πάντως ὅτι κἂν τὸ τυχὸν οὐκ ἤσθιεν Ἰωάννης ἢ πᾶν ὁτιοῦν ἤσθιεν ὁ σωτήρ, ἵνα τις ὑπολάβῃ καὶ τὰ ἀπηγορευμένα·
kai ou pantōs hoti kan to tychon ouk ēsthien Iōannēs ē pan hotioun ēsthien ho sōtēr, hina tis hypolabę̄ kai ta apēgoreumena;
And it does not at all mean that John did not eat just anything, or that the Saviour ate absolutely everything, so that someone might suppose he ate even forbidden things;
Notes and citation
Summary: The saying does not mean Christ ate forbidden food.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 30.19.2 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.19.3Holl GCS 25/31:359
ἡ γραφὴ δὲ τὴν ἔμφασιν δηλοῖ τῆς ἀληθείας, ὡς τό »φάγον αὐτὸν εἶναι καὶ οἰνοπότην« οὐδὲν ἕτερόν ἐστιν ἢ τὸ κρέας ἐσθίειν καὶ οἶνον πίνειν, καὶ τό »μὴ ἐσθίων μήτε πίνων‘, ὅτι κρεῶν οὐ μετείληφε καὶ οἴνου, ἀλλʼ ἢ ἀκρίδων μόνον ὁ Ἰωάννης καὶ μέλιτος μετελάμβανε, δῆλον δὲ ὡς καὶ ὕδατος.
hē graphē de tēn emphasin dēloi tēs alētheias, hōs to »phagon auton einai kai oinopotēn« ouden heteron estin ē to kreas esthiein kai oinon pinein, kai to »mē esthiōn mēte pinōn‘, hoti kreōn ou meteilēphe kai oinou, allʼ ē akridōn monon ho Iōannēs kai melitos metelambane, dēlon de hōs kai hydatos.
but Scripture shows the sense of the truth: that “he is a glutton and a drunkard” means nothing else than eating meat and drinking wine; and “neither eating nor drinking” means that John did not partake of meat and wine, but only of locusts and honey — and plainly of water too.
Matt 11:19 (quotation, high confidence) · Matt 11:18 (quotation, high confidence) · Matt 3:4 (allusion, high confidence)
Notes and citation
Summary: Jesus ate meat and drank wine; John did not.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.19.3 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-19-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.19.4Holl GCS 25/31:359
τίς δὲ οὐκ οἶδε τὸν σωτῆρα ἀναστάντα ἐκ τῶν νεκρῶν καὶ φαγόντα; καθάπερ ἔχει τὰ ἅγια εὐαγγέλια τῆς ἀληθείας, ὅτι ἐπεδόθη αὐτῷ ἄρτος καὶ μέρος ὀπτοῦ ἰχθύος, καὶ λαβὼν ἔφαγε καὶ ἔδωκε τοῖς μαθηταῖς«· ὡς καὶ ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος ἐποίησεν καὶ φαγὼν καὶ διδούς.
tis de ouk oide ton sōtēra anastanta ek tōn nekrōn kai phagonta? kathaper echei ta hagia euangelia tēs alētheias, hoti epedothē autǭ artos kai meros optou ichthyos, kai labōn ephage kai edōke tois mathētais«; hōs kai epi tēs thalassēs tēs Tiberiados epoiēsen kai phagōn kai didous.
And who does not know that the Saviour rose from the dead and ate? As the holy Gospels of the truth have it, “bread and a piece of broiled fish were given to him, and he took and ate, and gave to the disciples”; as he also did by the sea of Tiberias, both eating and giving.
Luke 24:42 (quotation, high confidence) · Luke 24:43 (quotation, high confidence) · John 21:13 (allusion, high confidence)
Notes and citation
Summary: The risen Christ ate fish.
- Luke 24:42–43, quoted freely; John 21:13.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): εὐαγ- γέλια → εὐαγγέλια.
Cite (SBL): Epiphanius, Pan. 30.19.4 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-19-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.19.5Holl GCS 25/31:359
καὶ πολλὰ ἔστι περὶ τούτου λέγειν. δεῖ δέ με κατὰ λεπτότητα εἰς τὸν τούτων τῶν ῥημάτων τῶν ἑώλων τε καὶ σαθρῶν παρʼ αὐτοῖς κηρυττομένων ἥκειν ἔλεγχον καὶ τὴν αὐτῶν ποιεῖσθαι ἀνατροπήν.
kai polla esti peri toutou legein. dei de me kata leptotēta eis ton toutōn tōn rhēmatōn tōn heōlōn te kai sathrōn parʼ autois kēryttomenōn hēkein elenchon kai tēn autōn poieisthai anatropēn.
And there is much to say about this. But I must come in detail to the refutation of these stale and rotten statements preached among them, and make their overthrow.
Notes and citation
Summary: Epiphanius turns to refute them point by point.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.19.5 (Holl GCS 25/31:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-19-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 20
30.20.1Holl GCS 25/31:359–360
20. Καὶ πρῶτον μὲν περὶ τοῦ Χριστοῦ ὅτι οὐ ψιλὸς ἄνθρωπος ῥητέον. οὐ δύναται γὰρ ὁ γεννηθεὶς κατὰ πάντα <ὡς> ἄνθρωπος ἕνεκα τῷ κόσμῳ δοθήσεσθαι, ὡς περὶ αὐτοῦ προεθέσπιζε τὸ ἅγιον πνεῦμα, ὅτε τῷ Ἄχαζ ἔλεγεν »αἴτησαι σεαυτῷ σημεῖον«· κἀκείνου μὴ αἰτήσαντος, τότε φησὶν ὁ προφήτης »αὐτὸς κύριος δώσει ὑμῖν σημεῖον·
20. Kai prōton men peri tou Christou hoti ou psilos anthrōpos rhēteon. ou dynatai gar ho gennētheis kata panta <hōs> anthrōpos heneka tǭ kosmǭ dothēsesthai, hōs peri autou proethespize to hagion pneuma, hote tǭ Achaz elegen »aitēsai seautǭ sēmeion«; kakeinou mē aitēsantos, tote phēsin ho prophētēs »autos kyrios dōsei hymin sēmeion;
20. And first it must be said about Christ that he is not a mere man. For one born in every respect <as> a man could not be given to the world as a sign, as the Holy Spirit foretold about him when he said to Ahaz, “Ask a sign for yourself”; and when he did not ask, then the prophet says, “The Lord himself will give you a sign:
Isa 7:11 (quotation, high confidence) · Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Christ is not a mere man, as Isaiah's sign shows.
- The Greek ἕνεκα seems to stand for σημεῖον (“as a sign”); translated by sense.
Notes on the original text
- Digital text corrected (OCR letter transposition): πενῦμα → πνεῦμα.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.1 (Holl GCS 25/31:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.2Holl GCS 25/31:360
ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει«. παρθένος δὲ οὐ καλεῖται ἡ συναφθεῖσα ἀνδρὰ καὶ γαμηθεῖσα γυνή, παρθένος δὲ ἐκείνη κυρίως λέγοιτʼ ἄν ἡ ἄνευ ἀνδρὸς τὴν σύλληψιν τοῦ θεοῦ Λόγου κατὰ ἀλήθειαν ἐσχηκυῖα,
idou hē parthenos en gastri hexei«. parthenos de ou kaleitai hē synaphtheisa andra kai gamētheisa gynē, parthenos de ekeinē kyriōs legoitʼ an hē aneu andros tēn syllēpsin tou theou Logou kata alētheian eschēkuia,
behold, the virgin shall conceive.” A woman who has been joined to a man and married is not called a virgin; but she may properly be called a virgin who truly conceived God the Word without a man,
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Only a woman who conceived without a man is properly a virgin.
Notes on the original text
- Digital text corrected (OCR misreading; word split by a line-end hyphen): ἐκοὺ → ἰδοὺ; συν- αφθεῖσα → συναφθεῖσα.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.2 (Holl GCS 25/31:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.3Holl GCS 25/31:360
ὡς καὶ αὐτὸς Ἠσαίας ἐν ἄλλῳ τόπῳ φησί »φωνὴ κραυγῆς ἐκ πόλεως, φωνὴ ἐκ ναοῦ, φωνὴ κυρίου ἀνταποδόσεως, ἀνταποδεδόντος τοῖς ἀντικειμένοις· πρὶν ἤ τὴν ὠδίνουσαν τεκεῖν, πρὶν ἤ ἐλθεῖν τὸν πόνον τῶν ὠδίνων ἐξέφυγε καὶ ἔτεκεν ἔρσεν. τίς ἤκουσε τοιοῦτο ἤ τίς ἑώρακε τοιαῦτα; εἰ ὤδινεν ἡ γῆ ἐν μιᾷ ἡμέρᾳ καὶ ἔτεκεν ἔθνος εἰς ἅπαξ; ὅτι ὤδινεν καὶ ἔτεκεν Σιὼν τὰ παιδία αὐτῆς· ἐγὼ δὲ ἔδωκα τῆν προσδοκίαν ταύτην καὶ οὐκ ἐμνήσθησαν, λέγει κύριος«.
hōs kai autos Ēsaias en allǭ topǭ phēsi »phōnē kraugēs ek poleōs, phōnē ek naou, phōnē kyriou antapodoseōs, antapodedontos tois antikeimenois; prin ē tēn ōdinousan tekein, prin ē elthein ton ponon tōn ōdinōn exephyge kai eteken ersen. tis ēkouse toiouto ē tis heōrake toiauta? ei ōdinen hē gē en mią hēmerą kai eteken ethnos eis hapax? hoti ōdinen kai eteken Siōn ta paidia autēs; egō de edōka tēn prosdokian tautēn kai ouk emnēsthēsan, legei kyrios«.
as Isaiah himself says in another place: “A voice of crying from the city, a voice from the temple, a voice of the Lord rendering recompense to his adversaries. Before she who was in labour gave birth, before the pain of labour came, she escaped and bore a male. Who has heard such a thing, or who has seen such things? Has the earth been in labour in one day, and borne a nation at once? For Zion was in labour and bore her children. But I gave this expectation, and they did not remember, says the Lord.”
Isa 66:6 (quotation, high confidence) · Isa 66:7 (quotation, high confidence) · Isa 66:8 (quotation, high confidence) · Isa 66:9 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretells a birth without labour pains.
- Isa 66:6–9 in the Septuagint form, with the last line close to LXX 66:9.
Notes on the original text
- Digital text corrected (OCR letter error): ἀδίνουσαν → ὠδίνουσαν.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.3 (Holl GCS 25/31:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.4Holl GCS 25/31:360
ποία δὲ προσδοκία καὶ ποῖα παιδία ἀλλʼ ἤ τὸ παρθένον γεννῆσαι ἄνευ ὠδίνων, ὅπερ οὐδαμοῦ γεγένηται, καὶ τὸ τὸν διʼ αὐτὸν ἀπὸ Ἐλισάβετ κατὰ ἐπαγγελίαν γεννηθέντα Ἰωάννην παῖδα *, εἰ καὶ ὁ Ἰωάννης διʼ ὠδίνων γεγέννηται;
poia de prosdokia kai poia paidia allʼ ē to parthenon gennēsai aneu ōdinōn, hoper oudamou gegenētai, kai to ton diʼ auton apo Elisabet kata epangelian gennēthenta Iōannēn paida *, ei kai ho Iōannēs diʼ ōdinōn gegennētai?
What expectation, and what children, but that a virgin should give birth without labour pains, which has happened nowhere else; and that the child John, born through him from Elizabeth according to promise, …, even though John was born with labour pains?
Textual problem in this passage: see the notes.
Notes and citation
Summary: The painless virgin birth is unique, unlike John's.
- A gap is marked in the Greek after “child John”; the sense of the comparison is not fully clear.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter omission; OCR misreading of the elision mark; words run together): οὐδμοῦ → οὐδαμοῦ; ἀπὸἘλισάβετ → ἀπὸ Ἐλισάβετ; ἐπαυυελίαν → ἐπαγγελίαν; δἰ\ὠδίνων → διʼ ὠδίνων.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.4 (Holl GCS 25/31:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.5Holl GCS 25/31:360
πῶς οὖν οὗτοι ἐκ σπέρματος ἀνδρος ψιλὸν ἄνθρωπον ὁρίζονται τὸν σωτῆρα; πῶς οὐ γνωσθήσεται ὡς καὶ Ἰερεμίας περὶ αὐτοῦ φησιν ὅτι »ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν«;
pōs oun houtoi ek spermatos andros psilon anthrōpon horizontai ton sōtēra? pōs ou gnōsthēsetai hōs kai Ieremias peri autou phēsin hoti »anthrōpos esti, kai tis gnōsetai auton«?
How then do these define the Saviour as a mere man from the seed of a man? How will it not be recognized, as Jeremiah also says of him, that “he is a man, and who shall know him?”
Jer 17:9 (quotation, high confidence)
Notes and citation
Summary: Jeremiah's “who shall know him?” shows he is more than a man.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.5 (Holl GCS 25/31:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.6Holl GCS 25/31:360
διηγούμενος γὰρ ὁ προφήτης περὶ αὐτοῦ ἔλεγεν »τὶς γνώσεται αὐτόν;«. εἰ δὲ περὶ ψιλοῦ ἔλεγεν ἀνθρώπου, πάντως ἄν καὶ ὁ πατὴρ αὐτὸν ἐγίνωσκεν καὶ ἡ μήτηρ, συγγενεῖς τε καὶ γείτονες, σύσκηνοί τε καὶ συμπολῖται·
diēgoumenos gar ho prophētēs peri autou elegen »tis gnōsetai auton?«. ei de peri psilou elegen anthrōpou, pantōs an kai ho patēr auton eginōsken kai hē mētēr, syngeneis te kai geitones, syskēnoi te kai sympolitai;
For the prophet, speaking of him, said, “Who shall know him?” If he were speaking of a mere man, surely his father would know him, and his mother, relatives and neighbours, housemates and fellow citizens.
Jer 17:9 (quotation, high confidence)
Notes and citation
Summary: A mere man would be known to all around him.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.6 (Holl GCS 25/31:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.7Holl GCS 25/31:360
ἀλλʼ ἐπειδὴ ἐκ Μαρίας μέν ἐστι τὸ γέννημα, ἄνωθεν δὲ ἦλθεν ὁ θεὸς Λόγος, οὐκ ἀπὸ σπέρματος ἀνδρός, ἀλλʼ ἐκ πατρὸς μὲν ἀνωθεν γεννηθεὶς ἐν ἀληθείᾳ ἀχρόνως καὶ ἀνάρχως, ἐπʼ ἐσχάτων δὲ τῶν ἡμερῶν εὐδοκήσας ἐν μήτρᾳ γενέσθαι παρθένου καὶ ἐξ αὐτῆς ἀναπλάσαι εἰς ἑαυτὸν τὴν σάρκα, διὰ τοῦτό φησι »καὶ ἄνθρωπος μέν ἐστι, τίς δὲ γνώσεται αὐτόν;« ὅτι θεὸς ἄνωθεν ἦλθεν, ὁ μονογενὴς θεὸς Λόγος.
allʼ epeidē ek Marias men esti to gennēma, anōthen de ēlthen ho theos Logos, ouk apo spermatos andros, allʼ ek patros men anōthen gennētheis en alētheią achronōs kai anarchōs, epʼ eschatōn de tōn hēmerōn eudokēsas en mētrą genesthai parthenou kai ex autēs anaplasai eis heauton tēn sarka, dia touto phēsi »kai anthrōpos men esti, tis de gnōsetai auton?« hoti theos anōthen ēlthen, ho monogenēs theos Logos.
But since the birth is from Mary, but God the Word came from above — not from the seed of a man, but begotten from above from the Father, in truth, timelessly and without beginning, and at the end of the days well pleased to be in a virgin's womb and to form flesh from her for himself — therefore he says, “And he is a man, but who shall know him?” — because God came from above, the only-begotten God the Word.
Jer 17:9 (quotation, high confidence) · John 1:18 (allusion, medium confidence)
Notes and citation
Summary: Christ is man from Mary and God the Word from the Father.
Notes on the original text
- Digital text corrected (OCR letter error; line repeated in the digital text): ἐληθείᾳ → ἀληθείᾳ; θήτρᾳ → μήτρᾳ; αὐτόν; τοῦτό φησι »καὶ ἄνθρωπος μέν ἐστι, τίς δὲ γνώσεται αὐτόν;« → αὐτόν;«.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.7 (Holl GCS 25/31:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.8Holl GCS 25/31:360–361
πολλὴ δὲ ταλαιπωρία τῶν πεπλανημένων, τῶν καταλειψάντων μὲν προφητῶν μαρτυρίας καὶ ἀγγέλων, καὶ ἀνασχομένων Ἐβίωνος τοῦ πεπλανημένου, τοῦ τὴν ἑαυτοῦ ἡδονὴν βουλομένου πληροῦν καὶ τὰ Ἰουδαϊκὰ μεταχειριζομένου καὶ ἀπὸ Ἰουδαίων ἠλλοτριωμένου.
pollē de talaipōria tōn peplanēmenōn, tōn kataleipsantōn men prophētōn martyrias kai angelōn, kai anaschomenōn Ebiōnos tou peplanēmenou, tou tēn heautou hēdonēn boulomenou plēroun kai ta Ioudaïka metacheirizomenou kai apo Ioudaiōn ēllotriōmenou.
Great is the wretchedness of those who have gone astray, who have abandoned the testimonies of prophets and angels and put up with Ebion, who went astray, who wants to satisfy his own pleasure, handles Jewish things, and is estranged from the Jews.
Notes and citation
Summary: The Ebionites abandon the prophets for Ebion.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): ταλαι- πωρία → ταλαιπωρία.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.20.8 (Holl GCS 25/31:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.9Holl GCS 25/31:361
ὁ μὲν Γαβριὴλ εὐθὺς τῇ παρθένῳ εὐαγγελιζόμενος, αὐτῆς λεγούσης »πῶς ἔσται ταῦτα, ὅτι ἄνδρα οὐ γινώσκω«, τὸ ἀσφαλὲς ὑποτιθέμενος ἔφη πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· καὶ τὸ γεννώμενον ἐκ σοῦ ἅγιον κληθήσεται υἱὸς θεοῦ«. ἐν τῷ γὰρ εἰπεῖν »τὸ γεννώμενον« ἔδειξε μὲν τὴν σάρκα ἀπʼ αὐτῆς <εἶναι> καὶ τὴν ἐνανθρώπησιν, ἄνωθεν δὲ ἀπʼ οὐρανῶν τὴν δύναμιν τοῦ ὑψίστου καὶ τὸ ἅγιον πνεῦμα ἐπισκιάσαι τῇ ἁγίᾳ παρθένῳ καὶ ἄνωθεν καταβεβηκέναι τὸν μονογενῆ υἱὸν θεὸν Λόγον, * καὶ ὡς ἐνηνθρώπησε καὶ ὡς ἀπʼ αὐτῆς ἐν ἀληθείᾳ ἐγεννήθη. πόσα δὲ ἄλλα ἐστὶ τοιαῦτα;
ho men Gabriēl euthys tę̄ parthenǭ euangelizomenos, autēs legousēs »pōs estai tauta, hoti andra ou ginōskō«, to asphales hypotithemenos ephē pneuma kyriou epeleusetai epi se kai dynamis hypsistou episkiasei soi; kai to gennōmenon ek sou hagion klēthēsetai huios theou«. en tǭ gar eipein »to gennōmenon« edeixe men tēn sarka apʼ autēs <einai> kai tēn enanthrōpēsin, anōthen de apʼ ouranōn tēn dynamin tou hypsistou kai to hagion pneuma episkiasai tę̄ hagią parthenǭ kai anōthen katabebēkenai ton monogenē huion theon Logon, * kai hōs enēnthrōpēse kai hōs apʼ autēs en alētheią egennēthē. posa de alla esti toiauta?
Gabriel, when he at once announced the good news to the Virgin, and she said, “How shall these things be, since I do not know a man?”, set forth the sure truth and said, “The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you; therefore the holy thing born of you will be called Son of God.” For in saying “the thing born” he showed that the flesh <was> from her, and the incarnation; but that from above, from heaven, the power of the Most High and the Holy Spirit overshadowed the holy Virgin, and the only-begotten Son, God the Word, came down from above, … and how he became man and how he was truly born from her. How many other such things are there!
Textual problem in this passage: see the notes.
Luke 1:34 (quotation, high confidence) · Luke 1:35 (quotation, high confidence)
Notes and citation
Summary: The annunciation shows both the flesh from Mary and the Word from above.
- Luke 1:34–35, quoted freely. A gap is marked in the Greek before “and how he became man”.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; repeated word misread; stray mark): ὁ μὲν > Γαβριὴλ → ὁ μὲν Γαβριὴλ; ὅτα ἄνδρα οὐ γινώσκων → ὅτι ἄνδρα οὐ γινώσκω; καὶ κοὶ τὸ → καὶ τὸ; »τὰ γεννώμενον« → »τὸ γεννώμενον«.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.20.9 (Holl GCS 25/31:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.20.11Holl GCS 25/31:361
εἴωθα δέ, ὡς ὑπεσχόμην, μὴ διὰ πλάτους φέρεσθαι, ἕνα μὴ εἰς ὄγκον πολὺν ἀγάγω τὴν πραγματείαν.
eiōtha de, hōs hypeschomēn, mē dia platous pheresthai, hena mē eis onkon polyn agagō tēn pragmateian.
But it is my custom, as I promised, not to be carried on at length, so as not to swell my work to great bulk.
Notes and citation
Summary: Epiphanius keeps his treatment brief.
Cite (SBL): Epiphanius, Pan. 30.20.11 (Holl GCS 25/31:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-20-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 21
30.21.1Holl GCS 25/31:361
21. Περὶ δὲ τῶν ἄλλων ἑξῆς διηγήσομαι, ὡν τε κατὰ Πέτρου καὶ τῶν ἄλλων ἀποστόλων καταψεύδονται· ὅτι, φησίν, ὁ Πέτρος καθʼ ἑκάστην ἠμέραν βαπτισμοῖς ἐκέχρητο, πρὶν ἢ καὶ ἄρτου αὐτὸν μεταλαμβάνειν.
21. Peri de tōn allōn hexēs diēgēsomai, hōn te kata Petrou kai tōn allōn apostolōn katapseudontai; hoti, phēsin, ho Petros kathʼ hekastēn ēmeran baptismois ekechrēto, prin ē kai artou auton metalambanein.
21. I shall next relate the other matters, the lies they tell against Peter and the other apostles: that Peter, he says, practised immersions every day before even taking bread.
Notes and citation
Summary: They claim Peter bathed daily before eating.
Notes on the original text
- Digital text corrected (OCR misreading): ἄλλο)ν → ἄλλων.
Extrabiblical texts: Ps.-Clem. Hom. 10.26 (Homilies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.21.1 (Holl GCS 25/31:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.21.2Holl GCS 25/31:361
καὶ ὅρα τὸ πᾶν αὐτῶν συκοφάντημα καὶ τὸ ὕπουλον τῆς ἀγυρτώδους αὐτῶν διδασκαλίας. ἀπὸ τοῦ γὰρ αὐτοὺς μεμιάνθαι καὶ λαγνιστέρως πολλάκις πολλὰ πράττειν ἐπὶ τῆς γῆς, εἰς πεισμονὴν τῆς ἑαυτῶν πληροφορίας τῷ ὕδατι δαψιλῶς χρῶνται, ἕνα δῆθεν ἑαυτοὺς ἀπατήσωσι, διὰ βαπτισμῶν ἔχειν τὴν κάθαρσιν νομίζοντες.
kai hora to pan autōn sykophantēma kai to hypoulon tēs agyrtōdous autōn didaskalias. apo tou gar autous memianthai kai lagnisterōs pollakis polla prattein epi tēs gēs, eis peismonēn tēs heautōn plērophorias tǭ hydati dapsilōs chrōntai, hena dēthen heautous apatēsōsi, dia baptismōn echein tēn katharsin nomizontes.
And see their whole slander and the hidden rot of their charlatan's teaching. Because they have defiled themselves and often do many things on earth in a rather lustful way, they use water lavishly to persuade themselves of their own assurance — so as to deceive themselves, supposing that they have cleansing through immersions.
Notes and citation
Summary: Epiphanius says their washings cover their own impurity.
- Epiphanius's polemical explanation, translated as written.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.21.2 (Holl GCS 25/31:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.21.3Holl GCS 25/31:361
καὶ ταῦτα εἰς τοὺς ἀποστόλους ἐμπαροινεῖν οὐκ αἰσχύνονται, καίτοι τοῦ κυρίου ἐλέγχοντος αὐτῶν τὴν κακοτροπίαν έν τῷ τὸν Πέτρον εἰρηκέναι, ὅτε ἦλθεν τοὺς πόδας αὐτοῦ νίψαι, ὅτι »οὐ μὴ νίψῃς τοὺς πόδας μου εἰς τὸν αἰῶνα«, καὶ τὴν ἀνθυποφορὰν ὑπὸ τοῦ σωτῆρος ἐξενεχθῆναι οτι »ἐὰν μὴ νίψω σου τοὺς πόδας, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«,
kai tauta eis tous apostolous emparoinein ouk aischynontai, kaitoi tou kyriou elenchontos autōn tēn kakotropian en tǭ ton Petron eirēkenai, hote ēlthen tous podas autou nipsai, hoti »ou mē nipsę̄s tous podas mou eis ton aiōna«, kai tēn anthypophoran hypo tou sōtēros exenechthēnai oti »ean mē nipsō sou tous podas, ouk echeis meros metʼ emou«,
And they are not ashamed to rave against the apostles with these things, although the Lord refutes their depravity in that Peter said, when he came to wash his feet, “You shall never wash my feet,” and the reply was given by the Saviour, “If I do not wash your feet, you have no part with me,”
John 13:8 (quotation, high confidence)
Notes and citation
Summary: The foot-washing refutes their daily immersions.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.21.3 (Holl GCS 25/31:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.21.4Holl GCS 25/31:361–362
κἀκείνου πάλιν ἀνταποκρινομένου ὅτι »οὐ μόνον τοὺς πόδας, ἀλλὰ καὶ τὴν κεφαλήν«, τοῦ δὲ κυρίου πάλιν λέγοντος ὅτι ὁ λουσάμενος ἅπαξ οὐ χρείαν ἔχει τὴν κεφαλὴν <νίψασθαι>, εἰ μὴ τοὺς πόδας μόνον· ἔστιν γὰρ καθαρὸς ὅλος«.
kakeinou palin antapokrinomenou hoti »ou monon tous podas, alla kai tēn kephalēn«, tou de kyriou palin legontos hoti ho lousamenos hapax ou chreian echei tēn kephalēn <nipsasthai>, ei mē tous podas monon; estin gar katharos holos«.
and Peter answered again, “Not only my feet, but also my head,” and the Lord said again, “He who has bathed once has no need to wash his head, but only his feet; for he is wholly clean.”
John 13:9 (quotation, high confidence) · John 13:10 (quotation, high confidence)
Notes and citation
Summary: One who has bathed once needs no further washing.
- John 13:9–10, quoted freely.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 30.21.4 (Holl GCS 25/31:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-21-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.21.5Holl GCS 25/31:362
ἔδειξεν οὐν ὅτι οὐ χρὴ βαπτισμοῖς χρῆσθαι καὶ ἔθεσιν ἀνωφελέσι καὶ ἐντάλμασιν ἀνθρώπων καὶ διδασκαλίαις, ὡς καὶ ἐν τῷ εὐαγγελίῳ συνῳδὰ τῷ προφήτῃ λέγει ὁ λαὸς οὑτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων«.
edeixen oun hoti ou chrē baptismois chrēsthai kai ethesin anōphelesi kai entalmasin anthrōpōn kai didaskaliais, hōs kai en tǭ euangeliǭ synǭda tǭ prophētę̄ legei ho laos houtos tois cheilesi me timą, hē de kardia autōn porrō apechei apʼ emou. matēn de sebontai me, didaskontes didaskalias, entalmata anthrōpōn«.
So he showed that one must not use immersions and useless customs and the commandments and teachings of men, as he also says in the Gospel in agreement with the prophet: “This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.”
Matt 15:8 (quotation, high confidence) · Matt 15:9 (quotation, high confidence) · Isa 29:13 (quotation, high confidence)
Notes and citation
Summary: Christ condemned human ritual commandments.
Cite (SBL): Epiphanius, Pan. 30.21.5 (Holl GCS 25/31:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-21-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.21.6Holl GCS 25/31:362
ἐπεὶ κατὰ ποίαν αἰτίαν ἐμέμφετο τοὺς Φαρισαίους καὶ Γραμματεῖς, τοὺς βαπτισμοῖς πυγμῇ χρωμένους ἑαυτῶν <τε> καὶ ζεστῶν καὶ ποτηρίων καὶ τῶν ἄλλων; καὶ τελείως ὅτι τὸ ἀνίπτοις χερσὶν ἐσθίειν οὐ κοινοῖ τὸν ἄνθρωπον«; ὥστε οὐ μόνον τὸ βαπτίζεσθαι τούτων ἀνέτρεψεν, ἀλλὰ καὶ τὸ νίψαι χεῖρας περιττὸν εἶναι ἔδειξε καὶ τῷ <μὴ> βουλομένῳ τὰς νίπτεσθαι μὴ εἶναι βλάβην.
epei kata poian aitian emempheto tous Pharisaious kai Grammateis, tous baptismois pygmę̄ chrōmenous heautōn <te> kai zestōn kai potēriōn kai tōn allōn? kai teleiōs hoti to aniptois chersin esthiein ou koinoi ton anthrōpon«? hōste ou monon to baptizesthai toutōn anetrepsen, alla kai to nipsai cheiras peritton einai edeixe kai tǭ <mē> boulomenǭ tas niptesthai mē einai blabēn.
Otherwise, for what reason did he blame the Pharisees and scribes, who used immersions with the fist, of themselves and of pitchers and cups and the rest? And finally, that “to eat with unwashed hands does not defile a man”? So he not only overturned their immersing, but also showed that washing the hands is superfluous, and that there is no harm to one who does <not> wish to wash them.
Mark 7:3 (allusion, high confidence) · Mark 7:4 (allusion, high confidence) · Matt 15:20 (quotation, high confidence)
Notes and citation
Summary: Christ taught that unwashed hands do not defile.
- The Greek τὰς νίπτεσθαι has lost the noun “hands”; translated by sense.
Cite (SBL): Epiphanius, Pan. 30.21.6 (Holl GCS 25/31:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-21-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 22
30.22.1Holl GCS 25/31:362
22. Πῶς δὲ περὶ κρεοφαγίας οὐκ εὐθὺς ἡ αὐτῶν ἄνοια ἐλεγχθήσεται; πρῶτον μὲν τοῦ κυρίου ἐσθίοντος τὸ Πάσχα τῶν Ἰουδαίων. Πάσχα δὲ τῶν ἸουΔαίων πρόβατον ἦν καὶ ἄζυμα, κρέα προβάτου ὀπτὰ πυρὶ ἐσθιόμενα·
22. Pōs de peri kreophagias ouk euthys hē autōn anoia elenchthēsetai? prōton men tou kyriou esthiontos to Pascha tōn Ioudaiōn. Pascha de tōn IouDaiōn probaton ēn kai azyma, krea probatou opta pyri esthiomena;
22. And how will their folly about eating meat not be refuted at once? First, because the Lord ate the Passover of the Jews; and the Passover of the Jews was a lamb and unleavened bread, the flesh of a lamb roasted with fire and eaten;
Exod 12:8 (allusion, high confidence)
Notes and citation
Summary: Christ ate the Passover lamb.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.22.1 (Holl GCS 25/31:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.2Holl GCS 25/31:362
ὡς καὶ οἱ μαθηταὶ αὐτῷ λέγουσι »ποῦ ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα;‘ καὶ αὐτὸς ὁ κύριος λέγει »ἀπέλθετε εἰς τὴν πόλιν καὶ εὑρήσετε ἄνθρωπον βαστάζοντα κεράμιον ὕδατος καὶ ἀκολουθήσατε αὐτῷ ὅπου ὑπάγει καὶ εἴπατε τῷ οἰκοδεσπότῃ, ποῦ ἐστι τὸ κατάλυμα ὅπου ποιήσω τὸ Πάσχα μετὰ τῶν μαθητῶν μου; καὶ δείξει ὑμῖν ὑπερῷον ἐστρωμένον· ἐκεῖ ἑτοιμάσατε«.
hōs kai hoi mathētai autǭ legousi »pou hetoimasōmen soi phagein to Pascha?‘ kai autos ho kyrios legei »apelthete eis tēn polin kai heurēsete anthrōpon bastazonta keramion hydatos kai akolouthēsate autǭ hopou hypagei kai eipate tǭ oikodespotę̄, pou esti to katalyma hopou poiēsō to Pascha meta tōn mathētōn mou? kai deixei hymin hyperǭon estrōmenon; ekei hetoimasate«.
as the disciples also say to him, “Where shall we prepare for you to eat the Passover?” And the Lord himself says, “Go into the city, and you will find a man carrying a jar of water; follow him where he goes, and say to the master of the house, ‘Where is the guest room where I may keep the Passover with my disciples?’ And he will show you an upper room furnished; prepare there.”
Mark 14:12 (quotation, high confidence) · Mark 14:13 (quotation, high confidence) · Mark 14:14 (quotation, high confidence) · Mark 14:15 (quotation, high confidence) · Luke 22:10 (quotation, medium confidence)
Notes and citation
Summary: The preparation of the Passover.
- Mark 14:12–15 and Luke 22:9–12, quoted freely.
Notes on the original text
- Digital text corrected (repeated word): λέγουσι ποῦ »ποῦ → λέγουσι »ποῦ.
Cite (SBL): Epiphanius, Pan. 30.22.2 (Holl GCS 25/31:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.3Holl GCS 25/31:362–363
πάλιν δὲ αὐτὸς ὁ κύριος λέγει »ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν‘· καὶ οὐκ εἶπεν ἁπλῶς Πάσχα, ἀλλὰ τοῦτο τὸ Πάσχα, ἵνα μή τις μεθοδεύσῃ εἰς τὴν ἑαυτοῦ ὑπόνοιαν. Πάσχα δὲ ἠν, ὡς εἰπον, κρέα ὀπτὰ πυρὶ καὶ τὰ ἄλλα.
palin de autos ho kyrios legei »epithymią epethymēsa touto to Pascha phagein methʼ hymōn‘; kai ouk eipen haplōs Pascha, alla touto to Pascha, hina mē tis methodeusę̄ eis tēn heautou hyponoian. Pascha de ēn, hōs eipon, krea opta pyri kai ta alla.
Again the Lord himself says, “With desire I have desired to eat this Passover with you.” And he did not say simply “Passover,” but “this Passover,” so that no one might twist it to his own notion. And the Passover was, as I said, meat roasted with fire, and the rest.
Luke 22:15 (quotation, high confidence)
Notes and citation
Summary: Christ desired to eat “this Passover.”
Cite (SBL): Epiphanius, Pan. 30.22.3 (Holl GCS 25/31:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.4Holl GCS 25/31:363
αὐτοὶ δὲ ἀφανίσαντες ἀφʼ ἑαυτῶν τὴν τῆς ἀληθείας ἀκολουθίαν ἄλλαξαν τὸ ῥητόν, ὅπερ ἐστὶ πᾶσι φανερὸν ἐκ τῶν συνεζευγμένων λέξεων, καὶ ἐποίησαν τοὺς μαθητὰς μὲν λέγοντας »ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ Πάσχα φαγεῖν«, καὶ αὐτὸν δῆθεν λέγοντα »μὴ ἐπιθυμίᾳ ἐπεθύμησα κρέας τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν«.
autoi de aphanisantes aphʼ heautōn tēn tēs alētheias akolouthian allaxan to rhēton, hoper esti pasi phaneron ek tōn synezeugmenōn lexeōn, kai epoiēsan tous mathētas men legontas »pou theleis hetoimasōmen soi to Pascha phagein«, kai auton dēthen legonta »mē epithymią epethymēsa kreas touto to Pascha phagein methʼ hymōn«.
But they, having destroyed for themselves the true sequence, altered the passage — as is plain to all from the words joined together — and made the disciples say, “Where do you want us to prepare the Passover for you to eat?” and him, supposedly, say, “Have I desired with desire to eat this Passover, meat, with you?”
Matt 26:17 (echo, high confidence) · Luke 22:15 (echo, high confidence)
Notes and citation
Summary: The Ebionite gospel alters Luke 22:15 to reject meat.
- Gospel of the Ebionites (as quoted by Epiphanius), altering Matt 26:17 and Luke 22:15.
Extrabiblical texts: Gos. Eb. (Gospel of the Ebionites; quotation)
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.22.4 (Holl GCS 25/31:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.5Holl GCS 25/31:363
πόθεν δὲ οὐ φωραθήσεται ἡ αὐτῶν ῥᾳδιουργία, τῆς ἀκολουθίας κραζούσης ὅτι τὸ μῦ καὶ τὸ ἠτά ἐστι πρόσθετα; ἀντὶ τοῦ γὰρ εἰπεῖν »ἐπιθυμίᾳ ἐπεθύμησα« αὐτοὶ προσέθεντο τὸ μή‘ ἐπίρρημα. αὐτὸς δὲ ἀληθῶς ἔλεγεν »ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα φαγεῖν μεθʼ ὑμῶν«· αὐτοὶ δὲ ἐπιγράψαντες τὸ κρέας ἑαυτοὺς ἐπλάνησαν, ῥᾳδιουργήσαντες καὶ εἰπόντες »μὴ ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ Πάσχα κρέας φαγεῖν μεθʼ ὑμῶν«· σαφῶς δὲ δείκνυται ὅτι καὶ Πάσχα ἐπετέλεσε καὶ κρέα βέβρωκεν, ὡς προεῖπον.
pothen de ou phōrathēsetai hē autōn rhądiourgia, tēs akolouthias krazousēs hoti to my kai to ēta esti prostheta? anti tou gar eipein »epithymią epethymēsa« autoi prosethento to mē‘ epirrēma. autos de alēthōs elegen »epithymią epethymēsa touto to Pascha phagein methʼ hymōn«; autoi de epigrapsantes to kreas heautous eplanēsan, rhądiourgēsantes kai eipontes »mē epithymią epethymēsa touto to Pascha kreas phagein methʼ hymōn«; saphōs de deiknytai hoti kai Pascha epetelese kai krea bebrōken, hōs proeipon.
And how will their villainy not be detected, when the sequence cries out that the mu and the eta are additions? For instead of saying, “With desire I have desired,” they added the adverb “not.” But he truly said, “With desire I have desired to eat this Passover with you”; but they, by writing in “meat,” deceived themselves, acting villainously and saying, “Have I desired with desire to eat this Passover meat with you?” But it is clearly shown that he both kept the Passover and ate meat, as I said before.
Luke 22:15 (quotation, high confidence)
Notes and citation
Summary: Epiphanius shows the added “not” and “meat.”
- The Greek μή (“not,” here making a question expecting “no”) is spelled with mu and eta.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.22.5 (Holl GCS 25/31:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.6Holl GCS 25/31:363
ἀλλὰ καὶ ἀπὸ τοῦ ὁράματος ἐλεγχθήσονται τοῦ ἀποκαλυφθέντος τῷ ἁγίῳ Πέτρῳ διὰ τῆς ὀθόνης τῆς ἐχούσης πάντα ἐν αὐτῇ θηρία τε καὶ κτήνη καὶ ἑρπετὰ καὶ πετεινὰ καὶ φωνῆς κυρίου λεγούσης ἀναστὰς θῦσον καὶ φάγε«· καὶ τοῦ Πέτρου λέγοντος »μηδαμῶς, κύριε· οὐδὲν κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου«, φησὶν ὁ κύριος »ἃ ὁ θεὸς ἐκαθάρισε, σὺ μὴ κοίνου«.
alla kai apo tou horamatos elenchthēsontai tou apokalyphthentos tǭ hagiǭ Petrǭ dia tēs othonēs tēs echousēs panta en autę̄ thēria te kai ktēnē kai herpeta kai peteina kai phōnēs kyriou legousēs anastas thyson kai phage«; kai tou Petrou legontos »mēdamōs, kyrie; ouden koinon ē akatharton eisēlthen eis to stoma mou«, phēsin ho kyrios »ha ho theos ekatharise, sy mē koinou«.
They will also be refuted by the vision revealed to holy Peter through the sheet which had in it all wild beasts, cattle, reptiles, and birds, and the voice of the Lord saying, “Rise, sacrifice and eat”; and when Peter said, “By no means, Lord; nothing common or unclean has entered my mouth,” the Lord says, “What God has cleansed, do not you call common.”
Acts 10:12 (allusion, high confidence) · Acts 10:13 (quotation, high confidence) · Acts 10:14 (quotation, high confidence) · Acts 10:15 (quotation, high confidence)
Notes and citation
Summary: Peter's vision permits all foods.
Cite (SBL): Epiphanius, Pan. 30.22.6 (Holl GCS 25/31:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.7Holl GCS 25/31:363
εὑρεθήσεται γὰρ ἐκ δύο τρόπων τῆς ἀληθείας ἡ σύστασις. εἰ μὲν γὰρ ἐροῦσι κατὰ πάντων τῶν βρωμάτων διεξεληλυθέναι <τὸν> λόγον ἁγίου Πέτρου λέγοντος ὅτι οὐδέποτε κοινὸν ἢ ἀκάθαρτον εἰσῆλθεν εἰς τὸ στόμα μου〉, ὡς καὶ βόας καὶ αἶγας καὶ πρόβατα καὶ ὄρνεις κοινὰ λέγεσθαι παρʼ αὐτῷ, εὐθὺς ἐλεγχθήσονται ἐκ τῆς προτέρας αὐτοῦ ἀναστροφῆς.
heurethēsetai gar ek dyo tropōn tēs alētheias hē systasis. ei men gar erousi kata pantōn tōn brōmatōn diexelēlythenai <ton> logon hagiou Petrou legontos hoti oudepote koinon ē akatharton eisēlthen eis to stoma mou〉, hōs kai boas kai aigas kai probata kai orneis koina legesthai parʼ autǭ, euthys elenchthēsontai ek tēs proteras autou anastrophēs.
For the case for the truth will be found in two ways. If they say that <the> saying applied to all foods, since holy Peter said, “Nothing common or unclean has ever entered my mouth,” so that oxen, goats, sheep, and birds were called common by him, they will at once be refuted by his former way of life.
Acts 10:14 (quotation, high confidence)
Notes and citation
Summary: Peter's former life shows he had eaten clean meat.
Cite (SBL): Epiphanius, Pan. 30.22.7 (Holl GCS 25/31:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.8Holl GCS 25/31:363–364
μετὰ γὰρ τὸ γῆμαι καὶ τέκνα κεκτῆσθαι καὶ πενθερὰν ἔχειν συνέτυχε τῷ σωτῆρι, ἐξ Ἰουδαίων ὁρμώμενος. Ἰουδαῖοι δὲ καὶ σάρκας ἐσθίουσι καὶ κρεοφαγία παρʼ αὐτοῖς οὐκ ἐβδέλυκται οὐδὲ ἀπηγόρευται.
meta gar to gēmai kai tekna kektēsthai kai pentheran echein synetyche tǭ sōtēri, ex Ioudaiōn hormōmenos. Ioudaioi de kai sarkas esthiousi kai kreophagia parʼ autois ouk ebdelyktai oude apēgoreutai.
For he met the Saviour after he had married, had children, and had a mother-in-law, setting out from among the Jews. And the Jews eat flesh, and eating meat is not abhorred or forbidden among them.
Matt 8:14 (allusion, high confidence)
Notes and citation
Summary: Peter, a married Jew, ate meat before meeting Jesus.
- Peter's mother-in-law: Matt 8:14; his children are Epiphanius's inference or tradition.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): ἐβδέ- λυκται → ἐβδέλυκται.
Topics: Marriage
Cite (SBL): Epiphanius, Pan. 30.22.8 (Holl GCS 25/31:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.9Holl GCS 25/31:364
ἄρα γοῦν αὐτοῦ βεβρωκότος ἀπʼ ἀρχῆς — εἰ καὶ ἕως τοῦ συναντῆσαι τῷ σωτῆρι εἴποιμεν — δειχθήσεται ὅτι οὐδὲν κοινὸν ἡγήσατο τῶν οὐ κοινῶν λεγομένων. καὶ γὰρ οὐ κατὰ πάντων διεξήγαγε τὸ κοινὸν καὶ ἀκάθαρτον, ἀλλὰ περὶ ὡν ἔλεγεν ὁ νόμος κοινῶν καὶ ἀκαθάρτων.
ara goun autou bebrōkotos apʼ archēs — ei kai heōs tou synantēsai tǭ sōtēri eipoimen — deichthēsetai hoti ouden koinon hēgēsato tōn ou koinōn legomenōn. kai gar ou kata pantōn diexēgage to koinon kai akatharton, alla peri hōn elegen ho nomos koinōn kai akathartōn.
So since he ate from the beginning — even if we say only until he met the Saviour — it will be shown that he considered nothing common of the things not called common. For he did not apply “common and unclean” to everything, but to the things the law called common and unclean.
Notes and citation
Summary: Peter meant only what the law called unclean.
Notes on the original text
- Digital text corrected (OCR letter error): ἴως → ἕως.
Cite (SBL): Epiphanius, Pan. 30.22.9 (Holl GCS 25/31:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.10Holl GCS 25/31:364
πάλιν δὲ τούτου δειχθέντος ὅτι οὐ περὶ πάντων τῶν κρεῶν αὐτῷ ἤγετο ὡς κοινῶν πάντων ὄντων, ἀλλὰ περὶ τῶν ἐν τῷ νόμῳ κοινῶν τε καὶ ἀκαθάρτων, ὁ θεὸς τῆς ἁγίας Χριστοῦ ἐκκλησίας τὸν χαρακτῆρα παραδιδοὺς ἔλεγεν αὐτῷ μηδὲν κοινὸν ἡγεῖσθαι· πάντα γὰρ ἐστι καθαρὰ μετὰ εὐχαριστίας καὶ εὐλογίας θεοῦ λαμβανόμενα.«
palin de toutou deichthentos hoti ou peri pantōn tōn kreōn autǭ ēgeto hōs koinōn pantōn ontōn, alla peri tōn en tǭ nomǭ koinōn te kai akathartōn, ho theos tēs hagias Christou ekklēsias ton charaktēra paradidous elegen autǭ mēden koinon hēgeisthai; panta gar esti kathara meta eucharistias kai eulogias theou lambanomena.«
Again, once it is shown that he was not speaking of all meats as though all were common, but of those common and unclean in the law, God, handing on the character of Christ's holy church, told him to consider nothing common; “for all things are clean when received with thanksgiving and blessing of God.”
1 Tim 4:4 (allusion, high confidence) · Rom 14:20 (allusion, medium confidence)
Notes and citation
Summary: God declared all foods clean to the church.
- A free echo of 1 Tim 4:4–5 and Rom 14:20.
Cite (SBL): Epiphanius, Pan. 30.22.10 (Holl GCS 25/31:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.22.11Holl GCS 25/31:364
ἀλλʼ εἰ καὶ περὶ τῆς κλήσεως τῶν ἐθνῶν τὸ αἴνιγμα εἶχεν, ἴνα μὴ ἡγήσηται τοὺς ἐν ἀκροβυστίᾳ κοινοὺς ἢ ἀκαθάρτους, ὅμως ἡ ἔμφασις τοῦ Πέτρου οὐ περὶ ἀνθρώπων εἶχε τὴν ὑπόνοιαν, ἀλλὰ περὶ τῶν ἐν τῷ νόμῳ ἀπηγορευμένων, ὡς καὶ παντί τῳ σαφὲς ἂν εἴη· καὶ ἐξέπεσεν αὐτῶν πανταχόθεν ὁ ληρώδης λόγος.
allʼ ei kai peri tēs klēseōs tōn ethnōn to ainigma eichen, ina mē hēgēsētai tous en akrobystią koinous ē akathartous, homōs hē emphasis tou Petrou ou peri anthrōpōn eiche tēn hyponoian, alla peri tōn en tǭ nomǭ apēgoreumenōn, hōs kai panti tǭ saphes an eiē; kai exepesen autōn pantachothen ho lērōdēs logos.
But even if it contained a figure concerning the calling of the Gentiles, so that he should not consider those in uncircumcision common or unclean, nevertheless Peter's own meaning did not have human beings in view, but the things forbidden in the law, as would be clear to anyone. And their silly argument has collapsed on every side.
Acts 10:28 (allusion, high confidence)
Notes and citation
Summary: The vision concerns both the Gentiles and the food laws.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.22.11 (Holl GCS 25/31:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-22-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 23
30.23.1Holl GCS 25/31:364
23. Τῶν δὲ ἀποστόλων τὰ ὀνόματα εἰς τὴν τῶν ἠπατημένων ὑπʼ αὐτῶν πειθὼ προσποιητῶς δέχονται βίβλους τε ἐξ ὀνόματος αὐτῶν πλασάμενοι ἀνεγράψαντο, δῆθεν ἀπὸ προσώπου Ἰακώβου καὶ Ματθαίου καὶ ἄλλων μαθητῶν.
23. Tōn de apostolōn ta onomata eis tēn tōn ēpatēmenōn hypʼ autōn peithō prospoiētōs dechontai biblous te ex onomatos autōn plasamenoi anegrapsanto, dēthen apo prosōpou Iakōbou kai Matthaiou kai allōn mathētōn.
23. They pretend to accept the names of the apostles in order to persuade those deceived by them, and have fabricated and written books in their names, supposedly in the persons of James, Matthew, and other disciples.
Notes and citation
Summary: They forge books under the apostles' names.
Notes on the original text
- Digital text corrected (OCR letter omission): πεθὼ → πειθὼ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.23.1 (Holl GCS 25/31:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.23.2Holl GCS 25/31:364
ἐν οἷς ὀνόμασι καὶ τὸ ὄνομα Ἰωάννου τοῦ ἀποστόλου ἐγκαταλέγουσιν, ἵνα πανταχόθεν φωρατὴ γένηται ἡ αὐτῶν ἄνοια. οὐ μόνον γὰρ ἐλέγχει αὐτοὺς κατὰ πάντα τρόπον, λέγων ὅτι ἐν ἀρχῇ ἠν ὁ Λόγος καὶ ὁ Λόγος ἠν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ Λόγος«,
en hois onomasi kai to onoma Iōannou tou apostolou enkatalegousin, hina pantachothen phōratē genētai hē autōn anoia. ou monon gar elenchei autous kata panta tropon, legōn hoti en archę̄ ēn ho Logos kai ho Logos ēn pros ton theon kai theos ēn ho Logos«,
Among these names they include the name of John the apostle too, so that their folly may be detected on every side. For not only does he refute them in every way, saying, “In the beginning was the Word, and the Word was with God, and the Word was God,”
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John's Gospel refutes them.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.23.2 (Holl GCS 25/31:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.23.3Holl GCS 25/31:364
ἀλλὰ καὶ ὅτι τὰς τῶν ἁγίων προφητῶν μαρτυρίας *, ἐν ᾡ ἐκ πνεύματος ἁγίου ὁρμώμενος καὶ τὰ ὑπὸ τοῦ σωτῆρος εἰρημένα καλῶς ἀκριβολογήσας περὶ ἑκάστης ὑποθέσεως τῆς εἰς Χριστὸν πληρωθείσης, ὡς εἶπον, τὰς μαρτυρίας ἐξέθετο, ἀφʼ ὡν προφητῶν οὑτοι ἑαυτοὺς ἀπηλλοτρίωσαν.
alla kai hoti tas tōn hagiōn prophētōn martyrias *, en hǭ ek pneumatos hagiou hormōmenos kai ta hypo tou sōtēros eirēmena kalōs akribologēsas peri hekastēs hypotheseōs tēs eis Christon plērōtheisēs, hōs eipon, tas martyrias exetheto, aphʼ hōn prophētōn houtoi heautous apēllotriōsan.
but also, because the testimonies of the holy prophets …, in which, moved by the Holy Spirit and having set down accurately what the Saviour said about each matter fulfilled in Christ, as I said, he set out the testimonies — from which prophets these people have estranged themselves.
Textual problem in this passage: see the notes.
Notes and citation
Summary: John cites the prophets the Ebionites reject.
- A gap is marked in the Greek after “prophets”; translated by sense.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.23.3 (Holl GCS 25/31:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.23.4Holl GCS 25/31:364–365
καὶ εὐθὺς ἔδειξεν ὡς τοῖς πρὸς Ἰωάννην τὸν βαπτιστὴν ὑπὸ τῶν Φαρισαίων πεμφθεῖσιν αὐτὸς Ἰωάννης ἀποκρίνεται λέγων »ἐγὼ φωνὴ βοῶντος έν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἠσαϊας ὁ προφήτης‘.
kai euthys edeixen hōs tois pros Iōannēn ton baptistēn hypo tōn Pharisaiōn pemphtheisin autos Iōannēs apokrinetai legōn »egō phōnē boōntos en tę̄ erēmǭ, euthynate tēn hodon kyriou, kathōs eipen Ēsaïas ho prophētēs‘.
And at once he showed that to those sent to John the Baptist by the Pharisees, John himself answers, saying, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.”
John 1:23 (quotation, high confidence) · Isa 40:3 (quotation, high confidence)
Notes and citation
Summary: John the Baptist quotes Isaiah.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): πεμφ- θεῖσιν → πεμφθεῖσιν.
Cite (SBL): Epiphanius, Pan. 30.23.4 (Holl GCS 25/31:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-23-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.23.5Holl GCS 25/31:365
καὶ πάλιν αὐτὸς Ἰωάννης λέγει, ἀπὸ τῶν προφητῶν λαβὼν τὴν μαρτυρίαν φημὶ δὲ ἀπὸ τοῦ Δαυίδ), ὅτε ὁ κύριος τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεφε καὶ εἶπεν· μὴ ποιῆτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου, »ἐμνήσθησαν ὅτι ἦν γεγραμμένον ὅτι ὁ ζῆλος τοῦ οἴκου κατέφαγέν με«. καὶ πάλιν αὐτὸς Ἰωάννης εἶπεν ὅτι »Ἠσαϊας εἶδεν ὢν ἐν πνεύματι ἁγίῳ«.
kai palin autos Iōannēs legei, apo tōn prophētōn labōn tēn martyrian phēmi de apo tou Dauid), hote ho kyrios tas trapezas tōn kollybistōn katestrephe kai eipen; mē poiēte ton oikon tou patros mou oikon emporiou, »emnēsthēsan hoti ēn gegrammenon hoti ho zēlos tou oikou katephagen me«. kai palin autos Iōannēs eipen hoti »Ēsaïas eiden ōn en pneumati hagiǭ«.
And again John himself says, taking the testimony from the prophets (I mean from David), when the Lord overturned the tables of the money-changers and said, “Do not make my Father's house a house of trade”: “They remembered that it was written, ‘Zeal for your house has consumed me.’” And again John himself said, “Isaiah saw, being in the Holy Spirit.”
John 2:15 (allusion, high confidence) · John 2:16 (quotation, high confidence) · John 2:17 (quotation, high confidence) · Ps 69:9 (68:10 LXX) (quotation, high confidence) · John 12:41 (quotation, medium confidence)
Notes and citation
Summary: John's Gospel quotes David and Isaiah.
- John 2:15–17 (quoting Ps 69:9) and a free form of John 12:41.
Notes on the original text
- Digital text corrected (OCR letter error): καὶ πόλιν αὐτὸς → καὶ πάλιν αὐτὸς.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.23.5 (Holl GCS 25/31:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-23-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 24
30.24.1Holl GCS 25/31:365
24. Πάλιν δὲ ὁ αὐτὸς ἅγιος Ἰωάννης κηρύττων ἐν τῇ Ἀσίᾳ ἱστορεῖται παράδοξον ἔργον τι πεποιηκὼς εἰς ὑπογραμμὸν τῆς ἀληθείας. πολιτείαν γὰρ ἔχων θαυμασιωτάτην καὶ συμπρέπουσαν αὐτοῦ τῷ ἀξιώματι τῆς ἀποστολῆς καὶ μηδʼ ὅλως λουόμενος, ἠναγκάσθη ὑπὸ τοῦ ἁγίου πνεύματος προελθεῖν ἕως τοῦ βαλανείου, εἰπὼν ὅτι λάβετέ μοι τὰ πρὸς βαλανεῖον‘.
24. Palin de ho autos hagios Iōannēs kēryttōn en tę̄ Asią historeitai paradoxon ergon ti pepoiēkōs eis hypogrammon tēs alētheias. politeian gar echōn thaumasiōtatēn kai symprepousan autou tǭ axiōmati tēs apostolēs kai mēdʼ holōs louomenos, ēnankasthē hypo tou hagiou pneumatos proelthein heōs tou balaneiou, eipōn hoti labete moi ta pros balaneion‘.
24. Again, the same holy John, while preaching in Asia, is related to have done a remarkable deed as an example of the truth. For though he led a most admirable life, fitting the dignity of his apostleship, and never bathed at all, he was compelled by the Holy Spirit to go to the bathhouse, saying, “Bring me the things for the bath.”
Notes and citation
Summary: John, who never bathed, was led by the Spirit to a bathhouse.
- Irenaeus (Haer. 3.3.4) tells this story of Cerinthus; Epiphanius tells it of Ebion (and of Cerinthus at Pan. 28).
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.4 (Irenaeus, Against Heresies; echo)
Cite (SBL): Epiphanius, Pan. 30.24.1 (Holl GCS 25/31:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.24.2Holl GCS 25/31:365
καὶ τῶν συνεπομένων θαυμαζόντων ἦλθεν εἰς αὐτὸ τὸ λουτρὸν καὶ γεγονὼς πρὸς τὸν εἰωθότα ὑποδέχεσθαι τῶν λουομένων τὰ ἱμάτια ἤρετο τίς ἔνδον ἐστὶν ἐν τῷ βαλανείῳ·
kai tōn synepomenōn thaumazontōn ēlthen eis auto to loutron kai gegonōs pros ton eiōthota hypodechesthai tōn louomenōn ta himatia ēreto tis endon estin en tǭ balaneiǭ;
And while his companions wondered, he came to the bath itself, and going up to the man whose job was to take charge of the bathers' clothes, he asked who was inside in the bathhouse.
Notes and citation
Summary: John asked who was inside.
Notes on the original text
- Digital text corrected (OCR letter error): εὐωθότα → εἰωθότα.
Cite (SBL): Epiphanius, Pan. 30.24.2 (Holl GCS 25/31:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.24.3Holl GCS 25/31:365
ὁ δὲ ὀλεάριος <ὁ> ἐπὶ τῷ φυλάττειν τὰ ἱμάτια προσκαρτερῶν ἐν τοῖς γὰρ γυμνασίοις ἔργον τοῦτό τισιν ὑπάρχει πορισμοῦ ἕνεκα τῆς ἐφημέρου τροφῆς) ἔφη τῷ ἁγίῳ Ἰωάννῃ ὅτι Ἐβίων ἔνδον ἐστίν.
ho de olearios <ho> epi tǭ phylattein ta himatia proskarterōn en tois gar gymnasiois ergon touto tisin hyparchei porismou heneka tēs ephēmerou trophēs) ephē tǭ hagiǭ Iōannę̄ hoti Ebiōn endon estin.
The attendant who stays to guard the clothes (in the gymnasia some have this work to earn their daily food) told holy John, “Ebion is inside.”
Notes and citation
Summary: He was told that Ebion was inside.
Cite (SBL): Epiphanius, Pan. 30.24.3 (Holl GCS 25/31:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.24.4Holl GCS 25/31:365
Ἰωάννης δὲ εὐθὺς συνεὶς τὴν τοῦ ἁγίου πνεύματος ὁδηγίαν, διʼ ἣν αἰτίαν προὐτρέψατο αὐτὸν ἕως τοῦ βαλανείου ἥκειν, ὡς ἔφην, μνήμης ἕνεκα τοῦ καταλιπεῖν ἡμῖν τὴν τῆς ἀληθείας ὑπόθεσιν, ὅτι τίνες εἰσὶν οἱ δοῦλοι Χριστοῦ καὶ ἀπόστολοι καὶ υἱοὶ τῆς αὐτῆς ἀληθείας, τίνα δέ ἐστι τὰ σκεύη τοῦ πονηροῦ καὶ πύλαι Ἅιδου, μὴ κατισχύουσαι τῆς πέτρας καὶ τῆς ἐπʼ αὐτῇ οἰκοδομηθείσης ἁγίας θεοῦ ἐκκλησίας, εὐθὺς ταράξας ἑαυτὸν καὶ οἰμώξας,
Iōannēs de euthys syneis tēn tou hagiou pneumatos hodēgian, diʼ hēn aitian proutrepsato auton heōs tou balaneiou hēkein, hōs ephēn, mnēmēs heneka tou katalipein hēmin tēn tēs alētheias hypothesin, hoti tines eisin hoi douloi Christou kai apostoloi kai huioi tēs autēs alētheias, tina de esti ta skeuē tou ponērou kai pylai Haidou, mē katischyousai tēs petras kai tēs epʼ autę̄ oikodomētheisēs hagias theou ekklēsias, euthys taraxas heauton kai oimōxas,
And John at once understood the guidance of the Holy Spirit — why it had urged him to come as far as the bathhouse — to leave us, as I said, a memorial of the principle of the truth: who are the servants of Christ, the apostles, and the sons of that same truth, and what are the vessels of the evil one and the gates of Hades, which do not prevail against the rock and the holy church of God built upon it. At once, troubled and groaning,
Matt 16:18 (allusion, high confidence)
Notes and citation
Summary: John understood the Spirit's purpose.
Cite (SBL): Epiphanius, Pan. 30.24.4 (Holl GCS 25/31:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.24.5Holl GCS 25/31:365–366
ἠρέμα εἰς τὸ πάντας ἀκοῦσαι εἰς μαρτύριον παραστάσεως ἀχράντου διδασκαλίας »σπεύσατε, ἀδελφοί« ἔφη »ἐξέλθωμεν ἐντεῦθεν, μὴ πέσῃ τὸ βαλανεῖον καὶ κατορύξῃ ἡμᾶς μετὰ Ἐβίωνος τοῦ ἔνδον ἐν τῷ βαλανείῳ διὰ τὴν αὐτοῦ ἀσέβειαν«.
ērema eis to pantas akousai eis martyrion parastaseōs achrantou didaskalias »speusate, adelphoi« ephē »exelthōmen enteuthen, mē pesę̄ to balaneion kai katoryxę̄ hēmas meta Ebiōnos tou endon en tǭ balaneiǭ dia tēn autou asebeian«.
he said quietly, so that all might hear, as a testimony establishing undefiled teaching, “Hurry, brothers, let us go out of here, lest the bathhouse fall and bury us with Ebion, who is inside in the bathhouse, because of his impiety.”
Notes and citation
Summary: John fled the bathhouse where Ebion was.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.24.5 (Holl GCS 25/31:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.24.6Holl GCS 25/31:366
καὶ μηδεὶς θαυμαζέτω ἐπὶ τῷ ἀκοῦσαι Ἐβίωνα Ἰωάννῃ συντετυχηκέναι. πολυχρόνιος γὰρ καταμείνας τῷ βίῳ ὁ μακάριος Ἰωάννης διήρκεσεν ἄχρι τῆς τοῦ Τραϊανοῦ βασιλείας.
kai mēdeis thaumazetō epi tǭ akousai Ebiōna Iōannę̄ syntetychēkenai. polychronios gar katameinas tǭ biǭ ho makarios Iōannēs diērkesen achri tēs tou Traïanou basileias.
And let no one wonder on hearing that Ebion met John. For the blessed John remained a long time in this life and lived on until the reign of Trajan.
Notes and citation
Summary: John lived until Trajan's reign.
- The tradition that John lived into Trajan's reign is also in Irenaeus, Haer. 2.22.5 and 3.3.4.
Cite (SBL): Epiphanius, Pan. 30.24.6 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.24.7Holl GCS 25/31:366
πάντες δὲ οἱ ἀπόστολοι ὅτι ἀπαλλοτριοῦσι τὴν τοῦ Ἐβίωνος πίστιν καὶ ἀλλοτρίαν ἡγήσαντο τοῦ αὐτῶν κηρύγματὸς τοῦ χαρακτῆρος, παντί τῳ δῆλον.
pantes de hoi apostoloi hoti apallotriousi tēn tou Ebiōnos pistin kai allotrian hēgēsanto tou autōn kērygmatos tou charaktēros, panti tǭ dēlon.
And that all the apostles reject Ebion's faith and considered it foreign to the character of their preaching is plain to everyone.
Notes and citation
Summary: All the apostles rejected Ebion's faith.
Notes on the original text
- Digital text corrected (OCR letter omission): ἀλλοτρίν → ἀλλοτρίαν.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.24.7 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-24-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 25
30.25.1Holl GCS 25/31:366
25. Περὶ δὲ τοῦ ἁγίου Παύλου ὡς βλασφημοῦντες αὐτὸν λέγουσι πόσα ἔχω λέγειν; πρῶτον μὲν γὰρ λέγουσιν αὐτὸν Ἕλληνά τε καὶ ἐξ ἐθνῶν ὑπάρχειν. προσήλυτον δὲ γεγονέναι ὕστερον.
25. Peri de tou hagiou Paulou hōs blasphēmountes auton legousi posa echō legein? prōton men gar legousin auton Hellēna te kai ex ethnōn hyparchein. prosēlyton de gegonenai hysteron.
25. And how much have I to say about holy Paul, since they blaspheme him! First they say that he was a Greek and of Gentile origin, and became a proselyte later.
Notes and citation
Summary: They claim Paul was a Gentile proselyte.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.25.1 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.2Holl GCS 25/31:366
πῶς οὖν αὐτὸς λέγει περὶ ἑαυτοῦ ὅτι »Ἑβραῖος ἐξ Ἑβραίων, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν, κατὰ νόμον Φαρισαῖος, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων«·
pōs oun autos legei peri heautou hoti »Hebraios ex Hebraiōn, ek spermatos Abraam, phylēs Beniamin, kata nomon Pharisaios, perissoterōs zēlōtēs hyparchōn tōn patrikōn mou paradoseōn«;
How then does he say of himself, “A Hebrew of Hebrews, of the seed of Abraham, of the tribe of Benjamin, as to the law a Pharisee, being exceedingly zealous for the traditions of my fathers”?
Phil 3:5 (quotation, high confidence) · Rom 11:1 (quotation, medium confidence) · Gal 1:14 (quotation, high confidence)
Notes and citation
Summary: Paul calls himself a Hebrew of Hebrews.
- A combination of Phil 3:5, Rom 11:1, and Gal 1:14.
Cite (SBL): Epiphanius, Pan. 30.25.2 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.3Holl GCS 25/31:366
καὶ ἐν ἄλλῳ τόπῳ λέγει »Ἰσραηλῖταί εἰσι, κἀγώ· σπέρμα Ἀβραάμ εἰσι, κἀγώ«, καὶ φησι περιτομῇ ὀκταήμερος καὶ ἀνατεθραμμένος παρὰ τοὺς πόδας Γαμαλιὴλ καὶ Ἑβραῖος ἐξ Ἑβραίων‘.
kai en allǭ topǭ legei »Israēlitai eisi, kagō; sperma Abraam eisi, kagō«, kai phēsi peritomę̄ oktaēmeros kai anatethrammenos para tous podas Gamaliēl kai Hebraios ex Hebraiōn‘.
And in another place he says, “Are they Israelites? So am I. Are they the seed of Abraham? So am I,” and he says, “Circumcised on the eighth day, and brought up at the feet of Gamaliel, and a Hebrew of Hebrews.”
2 Cor 11:22 (quotation, high confidence) · Phil 3:5 (quotation, high confidence) · Acts 22:3 (quotation, high confidence)
Notes and citation
Summary: Paul affirms his Jewish descent.
Cite (SBL): Epiphanius, Pan. 30.25.3 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.4Holl GCS 25/31:366
καὶ ὦ τῶν δεινῶν ἑρπετῶν τὰ δεινὰ κωκύματα καὶ τὰ δρακοντοειδῆ συρίγματα καὶ τῆς κενοφωνίας τὰ δηλητήρια. τίνος δὲ λήψομαι τὴν μαρτυρίαν; Ἐβίωνος καὶ τῶν κατʼ αὐτὸν ἢ τοῦ ἁγίου Πέτρου τοῦ λέγοντος ὡς ἔγραψεν ὑμῖν ὁ ἀδελφός μου Παῦλος, ἅτινά ἐστι βαθέα καὶ δυσερμήνευτα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι διαστρέφουσι τῇ ἑαυτῶν ἀγνωσίᾳ‘;
kai ō tōn deinōn herpetōn ta deina kōkymata kai ta drakontoeidē syrigmata kai tēs kenophōnias ta dēlētēria. tinos de lēpsomai tēn martyrian? Ebiōnos kai tōn katʼ auton ē tou hagiou Petrou tou legontos hōs egrapsen hymin ho adelphos mou Paulos, hatina esti bathea kai dysermēneuta, ha hoi amatheis kai astēriktoi diastrephousi tę̄ heautōn agnōsią‘?
O the terrible wailings of dreadful reptiles, the serpentine hissings, and the poisons of empty talk! Whose testimony shall I accept? Ebion's and his followers', or holy Peter's, who says, “As my brother Paul wrote to you, things which are deep and hard to interpret, which the ignorant and unstable twist in their own ignorance”?
2 Pet 3:15 (quotation, high confidence) · 2 Pet 3:16 (quotation, high confidence)
Notes and citation
Summary: Peter's testimony to Paul outweighs Ebion's.
- A free form of 2 Pet 3:15–16.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.25.4 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.5Holl GCS 25/31:366
πάλιν δὲ ὁ ἅγιος Παῦλος μαρτυρεῖ καὶ αὐτὸς τοῖς περὶ Πέτρον λέγων »Ἰάκωβος καὶ Ἰωάννης καὶ Κηφᾶς, οἱ δοκοῦντες στῦλοι εἶναι, δεξιὰς ἔδωκαν ἐμοί τε καὶ Βαρνάβᾳ κοινωνίας‘. κἄν τε γὰρ Ταρσέα ἑαυτὸν εἴποι, οὐκ ἀπὸ τούτου πάντως δέδοται πρόφασις τοῖς λεξιθηροῦσι τὰ εἰς ἑαυτῶν καταστροφὴν καὶ τῶν πειθομένων * οὕτως ἔχειν.
palin de ho hagios Paulos martyrei kai autos tois peri Petron legōn »Iakōbos kai Iōannēs kai Kēphas, hoi dokountes styloi einai, dexias edōkan emoi te kai Barnabą koinōnias‘. kan te gar Tarsea heauton eipoi, ouk apo toutou pantōs dedotai prophasis tois lexithērousi ta eis heautōn katastrophēn kai tōn peithomenōn * houtōs echein.
And again holy Paul himself bears witness to Peter and his companions, saying, “James and John and Cephas, who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship.” And even if he calls himself a man of Tarsus, that surely does not give a pretext to those who hunt for words to their own ruin and that of those who believe … that it is so.
Textual problem in this passage: see the notes.
Gal 2:9 (quotation, high confidence)
Notes and citation
Summary: Paul and the pillars acknowledged each other.
- A gap is marked in the Greek near the end of the sentence.
Cite (SBL): Epiphanius, Pan. 30.25.5 (Holl GCS 25/31:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.6Holl GCS 25/31:366–367
καὶ γὰρ καὶ Βαρνάβαν λέγει, Ἰωσήφ ποτε καλούμενον Βαρνάβαν δὲ μετακληθέντα, υἱὸν παρακλήσεως ἑρμηνευόμενον, Λευίτην Κύπριον τῷ γένει. καὶ οὐ πάντως ἐπειδὴ Κύπριος ἠν, οὐκ ἠν ἀπὸ τοῦ Λευί, ὡς καὶ ὁ ἅγιος Παῦλος, εἰ καὶ ἀπὸ Ταρσοῦ ὡρμᾶτο, οὐκ ἠν ἀλλότριος τοῦ Ἰσραήλ.
kai gar kai Barnaban legei, Iōsēph pote kaloumenon Barnaban de metaklēthenta, huion paraklēseōs hermēneuomenon, Leuitēn Kyprion tǭ genei. kai ou pantōs epeidē Kyprios ēn, ouk ēn apo tou Leui, hōs kai ho hagios Paulos, ei kai apo Tarsou hōrmato, ouk ēn allotrios tou Israēl.
For indeed it speaks of Barnabas, who was once called Joseph but was renamed Barnabas, which means son of encouragement, a Levite, a Cypriot by birth. And surely, because he was a Cypriot, it does not follow that he was not from Levi; just as holy Paul, even though he came from Tarsus, was not foreign to Israel.
Acts 4:36 (allusion, high confidence)
Notes and citation
Summary: Barnabas was a Levite from Cyprus; so Paul was an Israelite from Tarsus.
Cite (SBL): Epiphanius, Pan. 30.25.6 (Holl GCS 25/31:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.7Holl GCS 25/31:367
διασπαρέντων γὰρ πολλῶν ἐν τοῖς χρόνοις Ἀντιόχου τοῦ Ἐπιφανοῦς καὶ ἐν χρόνοις ἄλλοις, καθότι συνέβαινε πόλεμος, καὶ αἰχμαλωτισθέντων καὶ † δοθέντων εἰς πολιορκίαν, οἱ μὲν αἰχμάλωτοι ἀρθέντες ἐπέμειναν ἔν τισι τόποις, οἱ δὲ ἀπὸ τῆς τοιαύτης αἰτίας ἀναχωρήσαντες κατῴκουν ἕκαστος ὅπου κατείληφεν.
diasparentōn gar pollōn en tois chronois Antiochou tou Epiphanous kai en chronois allois, kathoti synebaine polemos, kai aichmalōtisthentōn kai † dothentōn eis poliorkian, hoi men aichmalōtoi arthentes epemeinan en tisi topois, hoi de apo tēs toiautēs aitias anachōrēsantes katǭkoun hekastos hopou kateilēphen.
For many were scattered in the times of Antiochus Epiphanes and at other times, as war occurred, and were taken captive and … given up to siege; the captives who were carried off remained in certain places, and others who withdrew for such a reason settled each wherever he had arrived.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Many Jews were dispersed by war.
- The editor marks δοθέντων as corrupt (dagger).
Cite (SBL): Epiphanius, Pan. 30.25.7 (Holl GCS 25/31:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.8Holl GCS 25/31:367
ὡς καὶ ὁ Ιερεμίας ἔλεγε περὶ τοῦ Ἰσραήλ, καθάπερ πολλάκις τοῦτο αὐτὸ συμβέβηκε τὸ ἀποδιδράσκειν ἀπὸ προσώπου τῶν πολεμίων, ὅτι »καὶ εἰς Κιτιεῖς ἐὰν ἀπέλθῃς, οὔτε ἐκεῖ σοι ἀνάπαυσις ἔσται«.
hōs kai ho Ieremias elege peri tou Israēl, kathaper pollakis touto auto symbebēke to apodidraskein apo prosōpou tōn polemiōn, hoti »kai eis Kitieis ean apelthę̄s, oute ekei soi anapausis estai«.
As Jeremiah also said about Israel — just as this very thing, fleeing from before enemies, often happened — “And if you go away to the Kitians, not even there will you have rest.”
Isa 23:12 (quotation, high confidence)
Notes and citation
Summary: The prophet foretold flight to Kittim.
- The words are from Isa 23:12 (LXX), though Epiphanius names Jeremiah.
Notes on the original text
- Digital text corrected (repeated word): περὶ περὶ τοῦ → περὶ τοῦ; οὔτε οὔτε ἐκεῖ → οὔτε ἐκεῖ.
Cite (SBL): Epiphanius, Pan. 30.25.8 (Holl GCS 25/31:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.9Holl GCS 25/31:367
παντὶ δέ τῳ δῆλόν ἐστιν ὅτι Κίτιον ἡ Κυπρίων νῆσος καλεῖται· Κίτιοι γὰρ Κύπριοι καὶ Ῥόδιοι. ἀλλὰ καὶ ἐν τῇ Μακεδονίᾳ τὸ γένος κατῴκηκε Κυπρίων τε καὶ Ῥοδίων· ὅθεν δὴ καὶ Ἀλέξανδρος ὡρμᾶτο ὁ Μακεδών. καὶ τούτου ἕνεκεν ἐμφέρεται ἐν τοῖς Μακκαβαίοις ὅτι »ἐξῆλθεν σπέρμα ἐκ γῆς Κιτιέων«· καὶ γὰρ ἐκ σπέρματος τῶν Κιτιέων Ἀλέξανδρος ὁ Μακεδών.
panti de tǭ dēlon estin hoti Kition hē Kypriōn nēsos kaleitai; Kitioi gar Kyprioi kai Rhodioi. alla kai en tę̄ Makedonią to genos katǭkēke Kypriōn te kai Rhodiōn; hothen dē kai Alexandros hōrmato ho Makedōn. kai toutou heneken empheretai en tois Makkabaiois hoti »exēlthen sperma ek gēs Kitieōn«; kai gar ek spermatos tōn Kitieōn Alexandros ho Makedōn.
And it is plain to everyone that the island of the Cypriots is called Kition; for the Kitians are Cypriots and Rhodians. But the race of Cypriots and Rhodians also settled in Macedonia, from where Alexander the Macedonian came. And for this reason it is stated in Maccabees that “he came out from the land of the Kitians”; for indeed Alexander the Macedonian was of the seed of the Kitians.
Notes and citation
Summary: Kittim is Cyprus, and Alexander came from its stock.
- 1 Macc 1:1; the ethnography is Epiphanius's.
Notes on the original text
- Digital text corrected (stray bracket): σπέρμα] ἐκ → σπέρμα ἐκ.
Extrabiblical texts: 1 Macc 1:1 (1 Maccabees [in RC, EO canons]; quotation)
Cite (SBL): Epiphanius, Pan. 30.25.9 (Holl GCS 25/31:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.10Holl GCS 25/31:367
ἀλλὰ γενόμενος πάλιν ἐν τῷ τόπῳ, διὰ τὸν ὑποπεσόντα λόγον διεξελθὼν τὴν περὶ τούτων ἱστορίαν, φημὶ ὅτι ἀπὸ τῆς μετοικήσεως πολλοὶ τὰς ἄλλας χώρας κατοικήσαντες τοῦ Ἰσραὴλ ἠσαν σπέρματος κατὰ διαδοχήν.
alla genomenos palin en tǭ topǭ, dia ton hypopesonta logon diexelthōn tēn peri toutōn historian, phēmi hoti apo tēs metoikēseōs polloi tas allas chōras katoikēsantes tou Israēl ēsan spermatos kata diadochēn.
But returning to the point, having gone through the history of these things because of the matter that came up, I say that as a result of migration many who settled in other countries were of the seed of Israel by succession.
Notes and citation
Summary: Many Israelites lived abroad.
Cite (SBL): Epiphanius, Pan. 30.25.10 (Holl GCS 25/31:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.11Holl GCS 25/31:367
ἐλέγοντο γὰρ καὶ ἑκάστης χώρας πατριῶται, ὡς καὶ αἱ θυγατέρες τοῦ Ἰοθὸρ τὴν ἀντίληψιν τοῦ Μωυσέως τῷ πατρὶ ἀπήγγειλαν, ὡς ἀποστήσας τοὺς ποιμένας ἐπότισεν αὐτῶν τὰ πρόβατα, καὶ πορευθεῖσαι περὶ τούτου ὑφηγοῦντο τῷ ἰδίῳ πατρί, τοῦ δὲ λέγοντος ὅτι »διὰ τί ἐταχύνατε σήμερον τοῦ ἐλθεῖν;«
elegonto gar kai hekastēs chōras patriōtai, hōs kai hai thygateres tou Iothor tēn antilēpsin tou Mōyseōs tǭ patri apēngeilan, hōs apostēsas tous poimenas epotisen autōn ta probata, kai poreutheisai peri toutou hyphēgounto tǭ idiǭ patri, tou de legontos hoti »dia ti etachynate sēmeron tou elthein?«
For they were also called natives of each country, as when Jethro's daughters reported to their father Moses' help — how he drove off the shepherds and watered their sheep — and they went and told their own father about it; and when he said, “Why have you hurried to come today?”
Exod 2:17 (allusion, high confidence) · Exod 2:18 (quotation, high confidence)
Notes and citation
Summary: Jethro's daughters and Moses.
Notes on the original text
- Digital text corrected (OCR accent error): ἐποτισεν → ἐπότισεν.
Cite (SBL): Epiphanius, Pan. 30.25.11 (Holl GCS 25/31:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.12Holl GCS 25/31:367
πρὸς αὐτὸν ἔφασαν ὅτι »ἀνὴρ Αἰγύπτιος ἐρρύσατο ἡμᾶς ἀπὸ τῶν ποιμένων καὶ ἤντλησε καὶ ἐπότισεν ἡμῶν τὰ θρέμματα«, καὶ εὐθὺς ὁ αὐτὸς ἔφη πρὸς αὐτάς »καὶ τί οὐκ ἠγάγετε αὐτὸν ὡδε, ἵνα φάγῃ ἄρτον;«
pros auton ephasan hoti »anēr Aigyptios errysato hēmas apo tōn poimenōn kai ēntlēse kai epotisen hēmōn ta thremmata«, kai euthys ho autos ephē pros autas »kai ti ouk ēgagete auton hōde, hina phagę̄ arton?«
they said to him, “An Egyptian man rescued us from the shepherds, and drew water and watered our flocks,” and at once he said to them, “And why did you not bring him here to eat bread?”
Exod 2:19 (quotation, high confidence) · Exod 2:20 (quotation, high confidence)
Notes and citation
Summary: They called Moses an Egyptian.
Notes on the original text
- Digital text corrected (stray mark): Αἰ/γύπτιος → Αἰγύπτιος.
Cite (SBL): Epiphanius, Pan. 30.25.12 (Holl GCS 25/31:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.13Holl GCS 25/31:367–368
τίς δὲ οὐκ οἶδεν ὅτι Μωυσῆς υἱὸς μὲν γίνεται τοῦ Ἀμρὰμ καὶ τῆς Ἰωχαβέτ, Ἀμρὰμ δὲ τοῦ Καάθ, Καάθ δὲ τοῦ Λευί, Λευὶ δὲ τοῦ Ἰακώβ, Ἰακὼβ δὲ τοῦ Ἰσαάκ, Ἰσαὰκ δὲ τοῦ Ἀβραάμ; καὶ οὐκ ἀπὸ τοῦ καλεῖσθαι τὸν Μωυσέα Αἰγύπτιον πάντως ἡ τῆς εὐγενείας καὶ τοῦ σπέρματος διέπεσεν ἀκολουθία.
tis de ouk oiden hoti Mōysēs huios men ginetai tou Amram kai tēs Iōchabet, Amram de tou Kaath, Kaath de tou Leui, Leui de tou Iakōb, Iakōb de tou Isaak, Isaak de tou Abraam? kai ouk apo tou kaleisthai ton Mōysea Aigyption pantōs hē tēs eugeneias kai tou spermatos diepesen akolouthia.
And who does not know that Moses was the son of Amram and Jochebed, Amram of Kohath, Kohath of Levi, Levi of Jacob, Jacob of Isaac, Isaac of Abraham? And the line of his noble descent and seed was surely not broken because Moses was called an Egyptian.
Exod 6:16 (allusion, medium confidence) · Exod 6:20 (allusion, high confidence)
Notes and citation
Summary: Moses was an Israelite though called an Egyptian.
Cite (SBL): Epiphanius, Pan. 30.25.13 (Holl GCS 25/31:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-13). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.25.14Holl GCS 25/31:368
οὗτοι δὲ καταλείψαντες τὴν ὁδὸν οἱ ἀπὸ τοῦ Ἐβίωνος πεπλανημένοι ἐπὶ πολλὰς διεστραμμένας ὁδοὺς καὶ ἀνάντη τρίβον τὸν νοῦν ἐκδεδώκασιν.
houtoi de kataleipsantes tēn hodon hoi apo tou Ebiōnos peplanēmenoi epi pollas diestrammenas hodous kai anantē tribon ton noun ekdedōkasin.
But these, who have been led astray by Ebion, leaving the road, have given their minds over to many crooked roads and an uphill path.
Notes and citation
Summary: The Ebionites have strayed from the right road.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.25.14 (Holl GCS 25/31:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-25-14). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 26
30.26.1Holl GCS 25/31:368
26. Αὐχοῦσι δὲ πάλιν περιτομὴν ἔχοντες καὶ σεμνύνονται δῆθεν ταύτην εἰναι σφραγῖδα καὶ χαρακτῆρα τῶν τε πατριαρχῶν καὶ δικαίων τῶν κατὰ τὸν νόμον πεπολιτευμένων, διʼ ἡς ἐξισοῦσθαι ἐκείνοις νομίζουσι· καὶ δῆτα ἀπʼ αὐτοῦ τοῦ Χριστοῦ τὴν σύστασιν ταύτης βούλονται φέρειν, ὡς καὶ οἱ περὶ Κήρινθον.
26. Auchousi de palin peritomēn echontes kai semnynontai dēthen tautēn einai sphragida kai charaktēra tōn te patriarchōn kai dikaiōn tōn kata ton nomon pepoliteumenōn, diʼ hēs exisousthai ekeinois nomizousi; kai dēta apʼ autou tou Christou tēn systasin tautēs boulontai pherein, hōs kai hoi peri Kērinthon.
26. Again they boast of having circumcision, and pride themselves that it is the seal and mark of the patriarchs and of the righteous who lived according to the law, by which they think they are made equal to them. And indeed they want to derive its authority from Christ himself, as the followers of Cerinthus do.
Notes and citation
Summary: They boast of circumcision as the patriarchs' seal.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.1 (Holl GCS 25/31:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.2Holl GCS 25/31:368
φασὶ γὰρ καὶ οὑτοι κατὰ τὸν ἐκείνων ληρώδη λόγον ἀρκετὸν τῷ μαθητῇ εἶναι ὡς ὁ διδάσκαλος«· περιετμήθη, φησίν, ὁ Χριστός, καὶ σὺ περιτμήθητι«.
phasi gar kai houtoi kata ton ekeinōn lērōdē logon arketon tǭ mathētę̄ einai hōs ho didaskalos«; perietmēthē, phēsin, ho Christos, kai sy peritmēthēti«.
For these too say, following the silly argument of those, “It is enough for the disciple to be like the teacher. Christ,” he says, “was circumcised; you too be circumcised.”
Matt 10:25 (quotation, high confidence)
Notes and citation
Summary: They argue from Christ's circumcision.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.2 (Holl GCS 25/31:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.3Holl GCS 25/31:368–369
* καὶ ἴνα κατὰ πάντα τρόπον καταισχύνηται τῆς πλάνης τὰ σπέρματα· καθάπερ χαλινὸς τῇ θαλάσσῃ ἐκ θεοῦ ὁρισθείς, κλεῖθρα καὶ πύλαι, ψάμμος ὅριον θαλάσσῃ καὶ πρόσταγμα τό »ἕως τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃ, ἀλλὰ ἐν σεαυτῇ συντριβήσονταί σου τὰ κύματα« <ὥς> φησιν, οὕτω καὶ οὑτοι ἐν ἑαυτοῖς καταδαπανθήσονται.
* kai ina kata panta tropon kataischynētai tēs planēs ta spermata; kathaper chalinos tę̄ thalassę̄ ek theou horistheis, kleithra kai pylai, psammos horion thalassę̄ kai prostagma to »heōs toutou eleusę̄, kai ouch hyperbēsę̄, alla en seautę̄ syntribēsontai sou ta kymata« <hōs> phēsin, houtō kai houtoi en heautois katadapanthēsontai.
… and so that the seeds of error may be put to shame in every way: just as a bridle was set for the sea by God, bars and gates, sand as a boundary for the sea, and the command, “Thus far you shall come, and you shall not pass beyond, but your waves shall be broken within you,” <as> he says, so these too will be consumed within themselves.
Textual problem in this passage: see the notes.
Job 38:10 (allusion, high confidence) · Job 38:11 (quotation, high confidence) · Jer 5:22 (allusion, high confidence)
Notes and citation
Summary: Like the sea, error is broken on its own limits.
- A gap is marked at the start of the section. Job 38:10–11 and Jer 5:22 (LXX), combined.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.3 (Holl GCS 25/31:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.4Holl GCS 25/31:369
ἀλλὰ ἐκεῖ μὲν ἐκ θεοῦ προστάγματος εἰς εὐταξίαν θαλάσσης ἐκ θεοῦ εἴρηται ὁ τοῦ ὅρου λόγος, ἐνταῦθα δὲ ἀφʼ ἑαυτῆς ἡ κακία καὶ ἡ πλάνη τυφλώττουσα τὸν νοῦν καὶ τὸν εὐσεβῆ λογισμὸν ἀποστρεφομένη προὔλαβε καθʼ ἑαυτῆς ὥσπερ κύματα ἐγείρειν. τὰ σχέτλια τῶν προαπαγγελλομένων αὐτῆς ὑπολήψεων ἑτέροις κύμασιν ἑαυτῆς συγκρούουσα καὶ ἐν ἑαυτῇ ἀεὶ συντριβομένη ἑαυτήν <τε> διαλύουσα, —
alla ekei men ek theou prostagmatos eis eutaxian thalassēs ek theou eirētai ho tou horou logos, entautha de aphʼ heautēs hē kakia kai hē planē typhlōttousa ton noun kai ton eusebē logismon apostrephomenē proulabe kathʼ heautēs hōsper kymata egeirein. ta schetlia tōn proapangellomenōn autēs hypolēpseōn heterois kymasin heautēs synkrouousa kai en heautę̄ aei syntribomenē heautēn <te> dialyousa, —
But there the word of the boundary was spoken by God's command for the good order of the sea, while here wickedness and error, of themselves, blinding the mind and turning away from pious reasoning, have been first to raise up waves against themselves, as it were — dashing the wretched opinions they had announced before against other waves of their own, always being broken within themselves and dissolving themselves —
Notes and citation
Summary: Error destroys itself.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen and OCR letter errors): σθυ- κρούουσα → συγκρούουσα.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.4 (Holl GCS 25/31:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.5Holl GCS 25/31:369
ἢ καθάπερ ἑρπετὸν δεινὸν ἑαυτὸ λυμαινόμενον καὶ ἀντιστρεφόμενον ἀπὸ τῆς κέρκου καὶ ἑαυτὸ βιβρῶσκον αὐτὸ ἑαυτοῦ ἀναλωτικὸν γινόμενον.
ē kathaper herpeton deinon heauto lymainomenon kai antistrephomenon apo tēs kerkou kai heauto bibrōskon auto heautou analōtikon ginomenon.
or like a dreadful reptile that harms itself, turns back from its tail, eats itself, and becomes its own destroyer.
Notes and citation
Summary: Like a snake that eats itself.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.5 (Holl GCS 25/31:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.6Holl GCS 25/31:369
τοῦτο γάρ φασι γεγενῆσθαι καιρῷ ὑπὸ ἀσπίδων συγκλεισθεισῶν ἐν πίθοις, καὶ ἑκάστης τὴν ἑτέραν καταναλωσάσης τὴν δὲ ἰταμωτέραν καὶ χαλεπωτέραν εἰς ὕστερον μεμενηκέναι· μόνην <δὲ> καταλειφθεῖσαν καὶ εἰς πεῖναν ἐλθοῦσαν ἀπὸ τῆς ἰδίας κέρκου ἀρξαμένην ἑαυτὴν καταβεβρωκέναι ἱστοροῦσί τινες φυσιολόγοι κατὰ τὴν Αἰγυπτίων χώραν. ὅθεν καὶ ἁρμοδίως τὸ ὄνομα αὐτῇ ἐπέθεντο, διὰ τὴν κεφαλὴν τῆς Γοργόνος καὶ ταύτην ἀσπιδογοργόνα καλοῦντες.
touto gar phasi gegenēsthai kairǭ hypo aspidōn synkleistheisōn en pithois, kai hekastēs tēn heteran katanalōsasēs tēn de itamōteran kai chalepōteran eis hysteron memenēkenai; monēn <de> kataleiphtheisan kai eis peinan elthousan apo tēs idias kerkou arxamenēn heautēn katabebrōkenai historousi tines physiologoi kata tēn Aigyptiōn chōran. hothen kai harmodiōs to onoma autę̄ epethento, dia tēn kephalēn tēs Gorgonos kai tautēn aspidogorgona kalountes.
For they say that this once happened with asps shut up in jars: each consumed another, and the boldest and fiercest remained last; and left alone and becoming hungry, it began from its own tail and devoured itself — so some naturalists in the land of Egypt relate. Hence they gave it a fitting name, calling it the asp-gorgon because of the Gorgon's head.
Notes and citation
Summary: A naturalists' tale of a self-devouring asp.
- Epiphanius's natural-history anecdote; its source is unidentified.
Notes on the original text
- Digital text corrected (OCR letter omission; OCR misreading): ὕστερο μεμενηκέναι → ὕστερον μεμενηκέναι; πεῖναν Μοῦσαν → πεῖναν ἐλθοῦσαν.
Cite (SBL): Epiphanius, Pan. 30.26.6 (Holl GCS 25/31:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.7Holl GCS 25/31:369
οὕτω καὶ ὁ ματαιόφρων Ἐβίων καὶ οἱ ἀμφʼ αὐτὸν προὔλαβον ἑαυτοὺς κατατέμνοντες καὶ ἀναιροῦντες ἀπʼ ἀρχῆς ἐκεῖνα ἐφʼ οἷς καὶ σεμνύνονται.
houtō kai ho mataiophrōn Ebiōn kai hoi amphʼ auton proulabon heautous katatemnontes kai anairountes apʼ archēs ekeina ephʼ hois kai semnynontai.
So too the empty-minded Ebion and his followers were first to cut themselves up and destroy from the start the very things on which they pride themselves.
Notes and citation
Summary: The Ebionites refute themselves.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.7 (Holl GCS 25/31:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.8Holl GCS 25/31:369
Χριστὸς γὰρ ἑαυτὸν οὐ περιέτεμεν, παιδίον γεννηθείς· δόξα δὲ τῷ ἐλεήμονι θεῶ, οτι ἑαυτὸν προέλαβεν ὁ Ἐβίων, ἵνα τὰ ἀληθινὰ μὴ ὁμολογήσῃ, εἰς τὸ καὶ ἔλεγχον αὐτῷ τοῦτο γενέσθαι.
Christos gar heauton ou perietemen, paidion gennētheis; doxa de tǭ eleēmoni theō, oti heauton proelaben ho Ebiōn, hina ta alēthina mē homologēsę̄, eis to kai elenchon autǭ touto genesthai.
For Christ did not circumcise himself when he was born a child. But glory to the merciful God, that Ebion got ahead of himself so as not to confess the truth, so that this might become a refutation of him.
Notes and citation
Summary: Christ did not circumcise himself.
Notes on the original text
- Digital text corrected (repeated letter): ὁμολογγήσῃ → ὁμολογήσῃ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.26.8 (Holl GCS 25/31:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.9Holl GCS 25/31:369
εἰ μὲν γὰρ ἔλεγεν αὐτὸν θεὸν ἄνωθεν ἥκοντα περιτετμῆσθαι τὴν ὀκταήμερον <περιτομὴν> ὑπὸ τῆς Μαρίας, τὸ τηνικαῦτα θεὸς ὢν συγχωρῶν κατὰ ἰδίαν εὐδοκίαν) παρεῖχεν ἂν τῷ ἀγύρτῃ τὴν περὶ τῆς περιτομῆς πιθανολογίαν. ὀπότε δὲ ψιλὸν ἄνθρωπον αὐτὸν γεγενῆσθαι ἀπὸ ἀνθρώπων παρεισφέρει, οὐκέτι αἴτιός ἐστιν ὁ παῖς, εἰ καὶ τὴν ὀκταήμερον περιτομὴν περιετμήθη.
ei men gar elegen auton theon anōthen hēkonta peritetmēsthai tēn oktaēmeron <peritomēn> hypo tēs Marias, to tēnikauta theos ōn synchōrōn kata idian eudokian) pareichen an tǭ agyrtę̄ tēn peri tēs peritomēs pithanologian. opote de psilon anthrōpon auton gegenēsthai apo anthrōpōn pareispherei, ouketi aitios estin ho pais, ei kai tēn oktaēmeron peritomēn perietmēthē.
For if he said that he, being God come from above, was circumcised by Mary with the eighth-day <circumcision> (being God and permitting it at the time by his own good pleasure), he would have given the charlatan a plausible argument about circumcision. But since he introduces the claim that he was born a mere man from human beings, the child is no longer responsible, even if he was circumcised with the eighth-day circumcision.
Notes and citation
Summary: If Christ was a mere infant, his circumcision was not his own act.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.26.9 (Holl GCS 25/31:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.26.10Holl GCS 25/31:369–370
οὐ γὰρ ἑαυτὸν περιέτεμεν, ἀλλὰ ὑπὸ ἀνθρώπων περιετμήθη. καὶ γὰρ οἱ παῖδες οὐχ ἑαυτοὺς περιτέμνουσι καὶ οὐδὲ αἴτιοί εἰσι τῆς ἑαυτῶν περιτομῆς, ἀλλʼ οἱ αὐτῶν γονεῖς. ἐκεῖνοι γὰρ ἀδαεῖς ὄντες νηπιάζουσιν ἀγνοοῦντες καὶ οὐδὲ οἴδασι τί αὐτοῖς ἀπὸ τῶν γονέων γίνεται.
ou gar heauton perietemen, alla hypo anthrōpōn perietmēthē. kai gar hoi paides ouch heautous peritemnousi kai oude aitioi eisi tēs heautōn peritomēs, allʼ hoi autōn goneis. ekeinoi gar adaeis ontes nēpiazousin agnoountes kai oude oidasi ti autois apo tōn goneōn ginetai.
For he did not circumcise himself, but was circumcised by men. For children do not circumcise themselves, nor are they responsible for their own circumcision, but their parents are. For they, being without understanding, are infants in ignorance and do not even know what is done to them by their parents.
Notes and citation
Summary: Infants are not responsible for their circumcision.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): περιέ- τέμεν → περιέτεμεν.
Cite (SBL): Epiphanius, Pan. 30.26.10 (Holl GCS 25/31:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-16-1/#p-30-26-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.