Panarion (Medicine Chest Against Heresies), Haer. 1-64 42.2.1–42.11.5
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. 42, chapter 2
42.2.1Holl GCS 25/31:95–96
2. Καὶ ἄρχεται ὡς εἰπεῖν ἐξ αὐτῆς τῆς ἀρχῆς καὶ ὡς ἀπὸ θυρῶν τῶν ζητημάτων προτείνειν τοῖς κατʼ ἐκεῖνο καιροῦ πρεσβυτέροις τοῦτο τὸ ζήτημα λέγων »εἴπατέ μοι, τί ἐστι τό· οὐ βάλλουσιν οἰνον νέον εἰς ἀσκοὺς παλαιοὺς οὐδὲ ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ εἰ δὲ μή γε, καὶ τὸ πλήρωμα αἴρει καὶ τῷ παλαιῷ οὐ συμφωνήσει.
2. Kai archetai hōs eipein ex autēs tēs archēs kai hōs apo thyrōn tōn zētēmatōn proteinein tois katʼ ekeino kairou presbyterois touto to zētēma legōn »eipate moi, ti esti to; ou ballousin oinon neon eis askous palaious oude epiblēma rhakous agnaphou epi himatiǭ palaiǭ ei de mē ge, kai to plērōma airei kai tǭ palaiǭ ou symphōnēsei.
And he began, so to speak, from the very beginning and, as it were, from the threshold of the questions, to put this question to the presbyters of that time, saying: “Tell me, what is the meaning of ‘They do not put new wine into old wineskins, nor a patch of unshrunk cloth on an old garment; otherwise it takes away the fullness and will not agree with the old,
Luke 5:36 (quotation, high confidence) · Luke 5:37 (quotation, high confidence) · Matt 9:16 (quotation, medium confidence) · Matt 9:17 (quotation, medium confidence)
Notes and citation
Summary: Marcion challenged the Roman presbyters with the saying about new wine and old wineskins.
- Marcion quotes a blend of Luke 5:36–37 and Matt 9:16–17.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.2.1 (Holl GCS 25/31:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-1). (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.
42.2.2Holl GCS 25/31:96
μεῖζον γὰρ σχίσμα γενήσεται«. καὶ ὡς τοῦτο ἤκουσαν οἱ ἐπιεικεῖς καὶ πανάγιοι τῆς ἀγίας τοῦ θεοῦ ἐκκλησίας πρεσβύτεροι καὶ διδάσκαλοι, τὸν τῆς ἀκολουθίας τε καὶ ἁρμονίας ἀποδιδόντες λόγον καὶ φράζοντες αὐτῷ μετὰ ἐπιεικείας ἔλεγον·
meizon gar schisma genēsetai«. kai hōs touto ēkousan hoi epieikeis kai panagioi tēs agias tou theou ekklēsias presbyteroi kai didaskaloi, ton tēs akolouthias te kai harmonias apodidontes logon kai phrazontes autǭ meta epieikeias elegon;
for a greater tear will result’?” When the gentle and all-holy presbyters and teachers of God's holy church heard this, they gave him the meaning that follows from the context and agrees with the rest, and explaining it to him with gentleness they said:
Matt 9:16 (quotation, medium confidence)
Notes and citation
Summary: The presbyters answered Marcion gently with the sense of the passage.
- The end of Marcion's quotation recalls Matt 9:16.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.2.2 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-2). (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.
42.2.3Holl GCS 25/31:96
τέκνον, τοῦτό ἐστιν ἀσκοὶ παλαιοί, αἱ τῶν Φαρισαίων καρδίαι καὶ γραμματέων, παλαιωθεῖσαι ἐν ἁμαρτήμασι καὶ μὴ δεξάμεναι τὸ κήρυγμα τοῦ εὐαγγελίου·
teknon, touto estin askoi palaioi, hai tōn Pharisaiōn kardiai kai grammateōn, palaiōtheisai en hamartēmasi kai mē dexamenai to kērygma tou euangeliou;
“Child, this is what the old wineskins are: the hearts of the Pharisees and scribes, grown old in sins and not having received the preaching of the gospel;
Notes and citation
Summary: The presbyters explain the old wineskins as the hearts of the Pharisees and scribes.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.2.3 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-3). (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.
42.2.4Holl GCS 25/31:96
καὶ τὸ ἱμάτιον τὸ παλαιόν, ὡς ὁ Ἰούδας παλαιωθεὶς ἐν φιλαργυρίᾳ οὐκ ἐδέξατο τοῦ καινοῦ καὶ ἀγίου καὶ ἐπουρανίου τὸ τῆς ἐλπίδος κήρυγμα, καίτοι συναφθεὶς τοῖς ἕνδεκα ἀποστόλοις καὶ κληθεὶς ὑπʼ αὐτοῦ τοῦ κυρίου,
kai to himation to palaion, hōs ho Ioudas palaiōtheis en philargyrią ouk edexato tou kainou kai agiou kai epouraniou to tēs elpidos kērygma, kaitoi synaphtheis tois hendeka apostolois kai klētheis hypʼ autou tou kyriou,
and the old garment is like Judas, who, grown old in love of money, did not receive the preaching of the hope of the new, holy and heavenly [covenant], although he had been joined to the eleven apostles and called by the Lord himself.
Notes and citation
Summary: The old garment is compared to Judas, grown old in greed.
- The noun after 'new, holy and heavenly' is not expressed in the Greek; '[covenant]' is supplied by sense.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.2.4 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-4). (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.
42.2.5Holl GCS 25/31:96
περισσότερον σχίσμα ἴσχε διʼ ἐαυτοῦ, μηδενὸς αἰτίου αὐτῷ γενομένου, ἐπειδὴ ἡ διάνοια αὐτοῦ οὐ συμπεφώνηκε τῇ ἄνω ἐλπίδι καὶ ἐπουρανίῳ κλήσει τῶν μελλόντων ἀγαθῶν ἀντὶ τῶν ἐνταῦθα χρημάτων τε καὶ κόμπου καὶ φιλίας παρερχομένης ἐλπίδος τε καὶ ἡδονῆς.
perissoteron schisma ische diʼ eautou, mēdenos aitiou autǭ genomenou, epeidē hē dianoia autou ou sympephōnēke tę̄ anō elpidi kai epouraniǭ klēsei tōn mellontōn agathōn anti tōn entautha chrēmatōn te kai kompou kai philias parerchomenēs elpidos te kai hēdonēs.
He made a greater tear by his own doing, though no one else was the cause of it for him, because his mind did not agree with the hope above and the heavenly calling of the good things to come, preferring instead the money of this world, boasting, and a friendship, hope and pleasure that pass away.”
Notes and citation
Summary: The presbyters say Judas caused the greater tear himself through love of earthly things.
Cite (SBL): Epiphanius, Pan. 42.2.5 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-5). (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.
42.2.6Holl GCS 25/31:96
Ὀ δέ· οὐχ οὕτως. φησίν, ἀλλὰ ἄλλα ἐστὶ παρὰ ταῦτα, ἀντιλέγων ὁ Μαρκίων. ἐπειδὴ <δὲ> μὴ ἠθέλησαν αὐτὸν οὐν φανερῶς αὐτοῖς ἔλεγε· τί μὴ ἠθελήσατέ με ὑποδέξασθαι;
O de; ouch houtōs. phēsin, alla alla esti para tauta, antilegōn ho Markiōn. epeidē <de> mē ēthelēsan auton oun phanerōs autois elege; ti mē ēthelēsate me hypodexasthai?
But he said: “Not so; these things mean something else,” Marcion contradicting them. And since they would not receive him, he said to them openly: “Why would you not receive me?”
Notes and citation
Summary: Marcion rejected the presbyters' interpretation and demanded to know why they refused him.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.2.6 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-6). (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.
42.2.7Holl GCS 25/31:96
τῶν δὲ λεγόντων ὅτι οὐ δυνάμεθα ἄνευ τῆς ἐπιτροπῆς τοῦ τιμίου πατρός σου τοῦτο ποιῆσαι·
tōn de legontōn hoti ou dynametha aneu tēs epitropēs tou timiou patros sou touto poiēsai;
And when they said, “We cannot do this without the permission of your honourable father,
Notes and citation
Summary: The presbyters reply that they cannot receive him without his father's permission.
Topics: Church office
Cite (SBL): Epiphanius, Pan. 42.2.7 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-7). (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.
42.2.8Holl GCS 25/31:96
μία γάρ ἐστιν ἡ πίστις καὶ μία ἡ ὁμόνοια καὶ οὐ δυνάμεθα ἐναντιωθῆναι τῷ καλῷ συλλειτουργῷ πατρὶ δὲ σῷ, ζηλώσας λοιπὸν καὶ εἰς μέγαν ἀρθεὶς θυμὸν καὶ ὑπερηφανίαν τὸ σχίσμα ἐργάζεται ὁ τοιοῦτος, ἑαυτῷ τὴν αἵρεσιν προστησάμενος καὶ εἰπὼν ὅτι »ἐγὼ σχίσω τὴν ἐκκλησίαν ὑμῶν καὶ βαλῶ σχίσμα ἐν αὐτῇ εἰς τὸν αἰῶνα«, ὡς τὰ ἀληθῆ μὲν σχίσμα ἔβαλεν οὐ μικρόν, οὐ τὴν ἐκκλησίαν σχίσας ἀλλʼ ἑαυτὸν καὶ τοὺς αὐτῷ πεισθέντας.
mia gar estin hē pistis kai mia hē homonoia kai ou dynametha enantiōthēnai tǭ kalǭ sylleitourgǭ patri de sǭ, zēlōsas loipon kai eis megan artheis thymon kai hyperēphanian to schisma ergazetai ho toioutos, heautǭ tēn hairesin prostēsamenos kai eipōn hoti »egō schisō tēn ekklēsian hymōn kai balō schisma en autę̄ eis ton aiōna«, hōs ta alēthē men schisma ebalen ou mikron, ou tēn ekklēsian schisas allʼ heauton kai tous autǭ peisthentas.
for there is one faith and one concord, and we cannot oppose our excellent fellow minister, your father,” he became jealous, and, lifted up into great anger and arrogance, he made the schism, setting himself up as head of the sect and saying, “I will divide your church and cast a division into it for ever.” And in truth he did cast no small division, dividing not the church but himself and those persuaded by him.
Notes and citation
Summary: Refused, Marcion vowed to divide the church, but divided only himself and his followers.
- Marcion's threat is quoted as Epiphanius reports it.
Topics: Heresy, Church office
Cite (SBL): Epiphanius, Pan. 42.2.8 (Holl GCS 25/31:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-2-8). (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. 42, chapter 3
42.3.1Holl GCS 25/31:96–97
3. Ἔλαβε Τε τὴν πρόφασιν παρὰ τοῦ προειρημένου Κέρδωνος, γόητος καὶ ἀπατηλοῦ. καὶ αὐτὸς μὲν γὰρ δύο κηρύττει ἀρχάς, προσ- θεὶς δὲ πάλιν ἐκείνῳ, φημὶ τῷ Κέρδωνι, ἕτερόν τι παρʼ ἐκεῖνον δείκνυσι, λέγων τρεῖς εἶναι ἀρχάς, μίαν μὲν τὴν ἄνω ἀκατονόμαστον καὶ ἀόρατον, ἣν καὶ ἀγαθὸν θεὸν βούλεται λέγειν, μηδὲν δὲ τῶν ἐν τῷ κόσμῳ κτίσασαν·
3. Elabe Te tēn prophasin para tou proeirēmenou Kerdōnos, goētos kai apatēlou. kai autos men gar dyo kēryttei archas, pros- theis de palin ekeinǭ, phēmi tǭ Kerdōni, heteron ti parʼ ekeinon deiknysi, legōn treis einai archas, mian men tēn anō akatonomaston kai aoraton, hēn kai agathon theon bouletai legein, mēden de tōn en tǭ kosmǭ ktisasan;
He took his starting point from Cerdo, whom I mentioned before, a sorcerer and deceiver. For Cerdo proclaims two principles, but Marcion, adding again to him, I mean to Cerdo, sets forth something beyond him, saying that there are three principles: one above, unnameable and invisible, which he chooses to call the good God, who created nothing in the world;
Notes and citation
Summary: Marcion teaches three principles, the first being the invisible good God who created nothing.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.3.1 (Holl GCS 25/31:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-1). (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.
42.3.2Holl GCS 25/31:97
ἄλλον δὲ εἶναι ὁρατὸν θεὸν καὶ κτιστὴν καὶ δημιουργόν· διάβολον δὲ τρίτον ὡς εἰπεῖν καὶ μέσον τῶν δύο τούτων, τοῦ τε ὁρατοῦ καὶ τοῦ ἀοράτου. τὸν δὲ κτιστὴν καὶ δημιουργὸν καὶ ὁρατὸν θεὸν εἶναι τῶν Ἰουδαίων, εἶναι δὲ αὐτὸν κριτήν.
allon de einai horaton theon kai ktistēn kai dēmiourgon; diabolon de triton hōs eipein kai meson tōn dyo toutōn, tou te horatou kai tou aoratou. ton de ktistēn kai dēmiourgon kai horaton theon einai tōn Ioudaiōn, einai de auton kritēn.
another, a visible God, creator and craftsman; and the devil as a third, so to speak, in the middle between these two, the visible and the invisible. The creator, craftsman and visible God, he says, is the God of the Jews, and he is a judge.
Notes and citation
Summary: The second principle is the visible creator God of the Jews, a judge; the third is the devil.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.3.2 (Holl GCS 25/31:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-2). (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.
42.3.3Holl GCS 25/31:97–98
παρʼ αὐτῷ δὲ τῷ Μαρκίωνι καὶ παρθενία κηρύσσεται, νηστείαν δὲ κατὰ τὸ σάββατον κηρύττει. μυστήρια δὲ δῆθεν παρʼ αὐτῷ ἐπιτελεῖται τῶν κατηχουμένων ὁρώντων· ὕδατι δὲ οὗτος ἐν τοῖς μυστηρίοις χρῆται.
parʼ autǭ de tǭ Markiōni kai parthenia kēryssetai, nēsteian de kata to sabbaton kēryttei. mystēria de dēthen parʼ autǭ epiteleitai tōn katēchoumenōn horōntōn; hydati de houtos en tois mystēriois chrētai.
With Marcion himself virginity is also preached, and he preaches fasting on the sabbath. And what are supposedly mysteries are celebrated among them with catechumens looking on; and he uses water in the mysteries.
Notes and citation
Summary: Marcion preaches virginity and sabbath fasting and celebrates his mysteries before catechumens, using water.
- 'Uses water' probably means water in place of wine in the Eucharist.
Topics: Heresy, Fasting, Eucharist
Cite (SBL): Epiphanius, Pan. 42.3.3 (Holl GCS 25/31:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-3). (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.
42.3.4Holl GCS 25/31:98
τὸ δὲ σάββατον νηστεύειν διὰ τοιαύτην αἰτίαν φάσκει· ἐπειδή, φησί, τοῦ θεοῦ τῶν Ἰουδαίων ἐστὶν ἡ ἀνάπαυσις τοῦ πεποιηκότος τὸν κόσμον καὶ ἐν τῇ ἑβδομῃ ἡμέρᾳ ἀναπαυσαμένου, ἡμεῖς νηστεύσωμεν ταύτην, ἵνα μὴ τὸ καθῆκον τοῦ θεοῦ τῶν Ἰουδαίων ἐργαζώμεθα.
to de sabbaton nēsteuein dia toiautēn aitian phaskei; epeidē, phēsi, tou theou tōn Ioudaiōn estin hē anapausis tou pepoiēkotos ton kosmon kai en tę̄ hebdomę̄ hēmerą anapausamenou, hēmeis nēsteusōmen tautēn, hina mē to kathēkon tou theou tōn Ioudaiōn ergazōmetha.
He says that one should fast on the sabbath for this reason: “Since,” he says, “the rest belongs to the God of the Jews, who made the world and rested on the seventh day, let us fast on this day, so that we may not do what is fitting to the God of the Jews.”
Gen 2:2 (allusion, medium confidence)
Notes and citation
Summary: Marcion fasts on the sabbath to avoid honouring the creator's day of rest.
Cite (SBL): Epiphanius, Pan. 42.3.4 (Holl GCS 25/31:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-4). (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.
42.3.5Holl GCS 25/31:98
τὴν τῆς σαρκὸς δὲ ἀθετεῖ ἀνάστασιν, καθάπερ πολλαὶ τῶν αἱρέσεων· ψυχῆς δὲ ἀνάστασιν εἶναι λέγει καὶ ζωὴν καὶ σωτηρίαν μόνης.
tēn tēs sarkos de athetei anastasin, kathaper pollai tōn haireseōn; psychēs de anastasin einai legei kai zōēn kai sōtērian monēs.
He rejects the resurrection of the flesh, like many of the sects; he says there is a resurrection of the soul, and life and salvation for it alone.
Notes and citation
Summary: Marcion denies bodily resurrection and teaches the salvation of the soul only.
Topics: Heresy, Eschatology
Cite (SBL): Epiphanius, Pan. 42.3.5 (Holl GCS 25/31:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-5). (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.
42.3.6Holl GCS 25/31:98
οὐ μόνον δὲ παρʼ αὐτῷ ἓν λουτρὸν διδοται, ἀλλὰ καὶ ἕως τριῶν λουτρῶν καὶ ἐπέκεινα ἔξεστι διδόναι παρʼ αὐτοῖς τῷ βουλομένῳ, ὡς παρὰ πολλῶν ἀκήκοα.
ou monon de parʼ autǭ hen loutron didotai, alla kai heōs triōn loutrōn kai epekeina exesti didonai parʼ autois tǭ boulomenǭ, hōs para pollōn akēkoa.
And among them not only one washing is given; up to three washings and more may be given among them to anyone who wishes, as I have heard from many.
Notes and citation
Summary: Marcionites allow repeated baptisms, up to three or more.
Cite (SBL): Epiphanius, Pan. 42.3.6 (Holl GCS 25/31:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-6). (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.
42.3.7Holl GCS 25/31:98
συμβέβηκε δὲ τοῦτο γενέσθαι αὐτῷ τὸ ἐφίεσθαι τρία ἢ καὶ πλείω λουτρὰ διδόσθαι, διʼ ἣν ὑπεῖχεν χλεύην παρὰ τῶν αὐτὸν ἐγνωκότων μαθητῶν αὐτοῦ ἐκ παραπτώματος τε καὶ φθορᾶς τῆς εἰς τὴν παρθένον γεγενημένης.
symbebēke de touto genesthai autǭ to ephiesthai tria ē kai pleiō loutra didosthai, diʼ hēn hypeichen chleuēn para tōn auton egnōkotōn mathētōn autou ek paraptōmatos te kai phthoras tēs eis tēn parthenon gegenēmenēs.
This practice of permitting three or even more washings to be given came about for him because of the ridicule he suffered from disciples of his who knew of his fall and of the seduction of the virgin.
Notes and citation
Summary: Epiphanius explains repeated baptism as Marcion's answer to ridicule over his own sin.
Notes on the original text
- Digital text corrected (OCR slip (ο for σ).; Repeated syllables in the digital text.): ἐφίεοθαι → ἐφίεσθαι; παραπτώματός μάτος → παραπτώματος.
Cite (SBL): Epiphanius, Pan. 42.3.7 (Holl GCS 25/31:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-7). (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.
42.3.8Holl GCS 25/31:98
ἐπειδὴ φθείρας ἐν τῇ ἑαυτοῦ πόλει τὴν παρθένον καὶ ἀποδράσας μὲν ἐν παραπτώματι μεγάλῳ εὑρέθη, ἐπενόησεν ὁ ἀγύρτης ἑαυτῷ δεύτερον λουτρόν, φήσας ὅτι ἔξεστιν ἕως τριῶν λουτρῶν τουτέστιν τριῶν βαπτισμῶν εἰς ἄφεσιν τῶν ἁμαρτιῶν δίδοσθαι, ἵνʼ εἴ τις παρέπεσεν εἰς τὸ πρῶτον, λάβῃ δεύτερον μετανοήσας καὶ τρίτον ὡσαύτως, ἐὰν ἐν παραπτώματι μετὰ τὸ δεύτερον γένηται.
epeidē phtheiras en tę̄ heautou polei tēn parthenon kai apodrasas men en paraptōmati megalǭ heurethē, epenoēsen ho agyrtēs heautǭ deuteron loutron, phēsas hoti exestin heōs triōn loutrōn toutestin triōn baptismōn eis aphesin tōn hamartiōn didosthai, hinʼ ei tis parepesen eis to prōton, labę̄ deuteron metanoēsas kai triton hōsautōs, ean en paraptōmati meta to deuteron genētai.
Since, having seduced the virgin in his own city and run away, he was found in a great fall, the charlatan devised for himself a second washing, saying that up to three washings, that is three baptisms, may be given for the forgiveness of sins, so that if anyone has fallen after the first, he may receive a second after repenting, and a third likewise if he falls after the second.
Notes and citation
Summary: Marcion invented a second and third baptism for those who sin after baptism.
Cite (SBL): Epiphanius, Pan. 42.3.8 (Holl GCS 25/31:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-8). (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.
42.3.9Holl GCS 25/31:98–99
φέρει δὲ δῆθεν, ἵνα τὴν ἑαυτοῦ χλεύην ἀνασώσῃ, εἰς παράστασιν αὐτοῦ ὅτι [τὸ] μετὰ τὸ αὐτοῦ παράπτωμα πάλιν ἐκαθαρίσθη καὶ λοιπὸν ἐν ἀθῴοις ὑπάρχει, μαρτυρίαν περὶ τούτου ψευδηγορῶν ὡς πιθανήν, δυναμένην ἐξαπατῆσαι οὐ τοῦτο δὲ σημαίνουσαν ὃ αὐτὸς λέγει·
pherei de dēthen, hina tēn heautou chleuēn anasōsę̄, eis parastasin autou hoti [to] meta to autou paraptōma palin ekatharisthē kai loipon en athǭois hyparchei, martyrian peri toutou pseudēgorōn hōs pithanēn, dynamenēn exapatēsai ou touto de sēmainousan ho autos legei;
And, supposedly to rescue himself from the ridicule, he brings forward, to prove that after his fall he was cleansed again and is now among the innocent, a testimony on this, lying about it as though it were persuasive: it can deceive, but it does not mean what he says.
Notes and citation
Summary: Marcion cites Scripture falsely to show he was cleansed after his fall.
- The editor's square brackets around τὸ mark it for deletion; it does not affect the sense.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.3.9 (Holl GCS 25/31:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-9). (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.
42.3.10Holl GCS 25/31:99
ὅτι, φησί, βαπτισθεὶς ὁ κύριος ὑπὸ τοῦ Ἰωάννου ἔλεγε τοῖς μαθηταῖς· »βάπτισμα ἔχω βαπτισθῆναι, καὶ τί θέλω εἰ ἤδη τετέλεκα αὐτο;« καὶ πάλιν »ποτήριον ἔχω πιεῖν, καὶ τί θέλω εἰ ἤδη πληρώσω αὐτό;« καὶ οὕτω τὸ διδόναι πλείω βαπτίσματα ἐδογμάτισεν.
hoti, phēsi, baptistheis ho kyrios hypo tou Iōannou elege tois mathētais; »baptisma echō baptisthēnai, kai ti thelō ei ēdē teteleka auto?« kai palin »potērion echō piein, kai ti thelō ei ēdē plērōsō auto?« kai houtō to didonai pleiō baptismata edogmatisen.
“For,” he says, “after the Lord had been baptized by John, he said to the disciples, ‘I have a baptism to be baptized with, and what do I wish, if I have already accomplished it?’ and again, ‘I have a cup to drink, and what do I wish, if I shall already fulfil it?’” And so he taught that more baptisms may be given.
Luke 12:50 (quotation, medium confidence) · Mark 10:38 (allusion, medium confidence)
Notes and citation
Summary: Marcion bases repeated baptism on Jesus' sayings about a baptism and a cup still to come.
- The sayings resemble Luke 12:50 and Mark 10:38 (cf. Matt 20:22) in Marcion's own form.
Cite (SBL): Epiphanius, Pan. 42.3.10 (Holl GCS 25/31:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-3-10). (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.
Haer. 42, chapter 4
42.4.1Holl GCS 25/31:99
4. Οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ τὸν νόμον ἀποβάλλει καὶ πάντας προφήτας, λέγων ἐκ τοῦ ἄρχοντος τοῦ τὸν κόσμον πεποιηκότος τοὺς τοιούτους πεπροφητευκέναι.
4. Ou monon de touto, alla kai ton nomon apoballei kai pantas prophētas, legōn ek tou archontos tou ton kosmon pepoiēkotos tous toioutous peprophēteukenai.
Not only this, but he also rejects the Law and all the prophets, saying that such men prophesied from the ruler who made the world.
Notes and citation
Summary: Marcion rejects the Law and the prophets as inspired by the world's maker.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.4.1 (Holl GCS 25/31:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-4-1). (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.
42.4.2Holl GCS 25/31:99
Χριστὸν δὲ λέγει ἄνωθεν ἀπὸ τοῦ ἀοράτου καὶ ἀκατονομάστου πατρὸς καταβεβηκέναι ἐπὶ σωτηρίᾳ τῶν ψυχῶν καὶ ἐπὶ ἐλέγχῳ τοῦ θεοῦ τῶν Ἰουδαίων καὶ νόμου καὶ προφητῶν καὶ τῶν τοιούτων.
Christon de legei anōthen apo tou aoratou kai akatonomastou patros katabebēkenai epi sōtērią tōn psychōn kai epi elenchǭ tou theou tōn Ioudaiōn kai nomou kai prophētōn kai tōn toioutōn.
He says that Christ came down from above, from the invisible and unnameable Father, for the salvation of souls and for the refutation of the God of the Jews and of the Law and the prophets and the like.
Notes and citation
Summary: Marcion's Christ descends from the unknown Father to save souls and expose the God of the Jews.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 42.4.2 (Holl GCS 25/31:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-4-2). (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.
42.4.3Holl GCS 25/31:99
καὶ ἄχρι Ἅιδου καταβεβηκέναι τὸν κύριον, ἳνα σώσῃ τοὺς περὶ Κάϊν καὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρών, Ἠσαῦ τε καὶ πάντα τὰ ἔθνη τὰ μὴ ἐγνωκότα τὸν θεὸν τῶν Ἰουδαίων·
kai achri Haidou katabebēkenai ton kyrion, hina sōsę̄ tous peri Kaïn kai Kore kai Dathan kai Abeirōn, Ēsau te kai panta ta ethnē ta mē egnōkota ton theon tōn Ioudaiōn;
And he says that the Lord went down even to Hades to save those like Cain and Korah and Dathan and Abiram, and Esau, and all the nations that had not known the God of the Jews;
Notes and citation
Summary: Marcion teaches that Christ in Hades saved Cain, Korah, Esau and the nations.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 42.4.3 (Holl GCS 25/31:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-4-3). (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.
42.4.4Holl GCS 25/31:99–100
τοὺς δὲ περὶ Ἄβελ καὶ Ἐνὼχ καὶ Νῶε καὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ Μωυσέα, Δαυίδ τε καὶ Σολομῶντα ἐκεῖ καταλελοιπέναι, διότι ἐπέγνωσαν, φησί, τὸν θεὸν τῶν Ἰουδαίων, ὄντα ποιητὴν καὶ κτιστήν, καὶ τὰ καθήκοντα αὐτοῦ πεποιήκασι καὶ οὐχὶ τῷ θεῷ τῷ ἀοράτῳ ἑαυτοὺς προσανέθεντο.
tous de peri Abel kai Enōch kai Nōe kai Abraam kai Isaak kai Iakōb kai Mōysea, Dauid te kai Solomōnta ekei kataleloipenai, dioti epegnōsan, phēsi, ton theon tōn Ioudaiōn, onta poiētēn kai ktistēn, kai ta kathēkonta autou pepoiēkasi kai ouchi tǭ theǭ tǭ aoratǭ heautous prosanethento.
but that he left there those like Abel and Enoch and Noah and Abraham and Isaac and Jacob and Moses, and David and Solomon, because, he says, they acknowledged the God of the Jews, the maker and creator, and did what was fitting to him, and did not devote themselves to the invisible God.
Notes and citation
Summary: Marcion teaches that the righteous of Israel were left in Hades because they served the creator.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 42.4.4 (Holl GCS 25/31:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-4-4). (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.
42.4.5Holl GCS 25/31:100
δίδωσι καὶ ἐπιτροπὴν γυναιξὶ βάπτισμα διδόναι. παρʼ αὐτοῖς γὰρ πάντα χλεύης ἔμπλεα καὶ οὐδὲν ἕτερον, ὁπότε καὶ τὰ μυστήρια ἐνώπιον κατηχουμένων ἐπιτελεῖν τολμῶσιν.
didōsi kai epitropēn gynaixi baptisma didonai. parʼ autois gar panta chleuēs emplea kai ouden heteron, hopote kai ta mystēria enōpion katēchoumenōn epitelein tolmōsin.
He also gives women permission to baptize. For among them everything is full of absurdity and nothing else, seeing that they even dare to celebrate the mysteries in front of catechumens.
Notes and citation
Summary: Marcionites let women baptize and celebrate the mysteries before catechumens.
Topics: Heresy, Baptism, Church office
Cite (SBL): Epiphanius, Pan. 42.4.5 (Holl GCS 25/31:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-4-5). (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.
42.4.6Holl GCS 25/31:100
ἀνάστασιν δὲ ὡς εἶπον οὗτος λέγει οὐχὶ σωμάτων, ἀλλὰ ψυχῶν καὶ σωτηρίαν ταύταις ὁρίζεται, οὐχὶ τοῖς σώμασιν. καὶ μεταγγισμοὺς ὁμοίως τῶν ψυχῶν καὶ μετενσωματώσεις ἀπὸ σωμάτων εἰς σώματα φάσκει.
anastasin de hōs eipon houtos legei ouchi sōmatōn, alla psychōn kai sōtērian tautais horizetai, ouchi tois sōmasin. kai metangismous homoiōs tōn psychōn kai metensōmatōseis apo sōmatōn eis sōmata phaskei.
As I said, he speaks of a resurrection not of bodies but of souls, and he defines salvation as for these, not for bodies. And he likewise speaks of transmigrations of souls and re-embodiments from bodies into bodies.
Notes and citation
Summary: Marcion teaches salvation of souls only and the transmigration of souls.
Notes on the original text
- Digital text corrected (The last syllables of 42.4.5 (τολμῶσιν) are repeated at the start of this section.): μῶσιν. ἀνάστασιν → ἀνάστασιν.
Topics: Heresy, Eschatology
Cite (SBL): Epiphanius, Pan. 42.4.6 (Holl GCS 25/31:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-4-6). (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. 42, chapter 5
42.5.1Holl GCS 25/31:100
5. Πανταχόθεν δὲ πίπτει ἡ αὐτοῦ ματαία κενοφωνία, ὡς ἤδη μοι ἐν ἄλλαις αἱρέσεσι πεπραγμάτευται. πῶς γὰρ ἀναστήσεται ἡ μὴ πεπτωκυῖα ψυχή; ἀνάστασις δὲ πῶς αὐτῆς κληθήσεται, τῆς μὴ πεσούσης ψυχῆς;
5. Pantachothen de piptei hē autou mataia kenophōnia, hōs ēdē moi en allais hairesesi pepragmateutai. pōs gar anastēsetai hē mē peptōkuia psychē? anastasis de pōs autēs klēthēsetai, tēs mē pesousēs psychēs?
His vain, empty talk falls on every side, as I have already dealt with in other sects. For how will the soul, which has not fallen, rise? How will there be called a resurrection of it, the soul which has not fallen?
Notes and citation
Summary: Epiphanius argues that resurrection applies to what has fallen, not to the soul.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.1 (Holl GCS 25/31:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-1). (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.
42.5.2Holl GCS 25/31:100
πᾶν γὰρ τὸ πῖπτον ἀναστάσεως δεῖται· πίπτει δὲ οὐχὶ ψυχή, ἀλλὰ σῶμα. ὅθεν καὶ δικαίως πτῶμα αὐτὸ ἡ συνήθεια εἴωθεν καλεῖν καὶ αὐτὸς ὁ κύριος εἰπὼν ὅτι »ὅπου πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί«.
pan gar to pipton anastaseōs deitai; piptei de ouchi psychē, alla sōma. hothen kai dikaiōs ptōma auto hē synētheia eiōthen kalein kai autos ho kyrios eipōn hoti »hopou ptōma, ekei synachthēsontai hoi aetoi«.
For everything that falls needs a resurrection; and it is not the soul that falls but the body. That is why common usage rightly calls it a ‘fallen thing’ (a corpse), and the Lord himself said, “Where the corpse is, there the eagles will be gathered.”
Matt 24:28 (quotation, high confidence) · Luke 17:37 (allusion, medium confidence)
Notes and citation
Summary: The body, called a 'fallen thing', is what falls and rises.
- The wordplay is between πίπτει ('falls') and πτῶμα ('corpse', literally 'fallen thing').
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.2 (Holl GCS 25/31:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-2). (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.
42.5.3Holl GCS 25/31:100
καὶ γὰρ ἐν τοῖς μνήμασιν οὐ κατακλείομεν ψυχάς, ἀλλὰ σώματα κατατιθέαμεν ἐν γῇ καταχώσαντες, ὧν ἡ ἀνάστασις εἰς ἐλπίδα ἔχει τὸ κήρυγμα, καθάπερ ὁ τοῦ σίτου κόκκος·
kai gar en tois mnēmasin ou katakleiomen psychas, alla sōmata katatitheamen en gę̄ katachōsantes, hōn hē anastasis eis elpida echei to kērygma, kathaper ho tou sitou kokkos;
For we do not shut up souls in tombs; we lay bodies in the earth and heap earth over them, and the preaching of their resurrection holds out hope, like the grain of wheat;
Notes and citation
Summary: Bodies, not souls, are buried with the hope of resurrection, like seed.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.3 (Holl GCS 25/31:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-3). (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.
42.5.4Holl GCS 25/31:100
ὡς καὶ ὁ ἄγιος ἀπόστολος τὴν μαρτυρίαν ἤνεγκεν περὶ τοῦ κόκκου τοῦ σίτου καὶ τῶν ἄλλων σπερμάτων καὶ αὐτὸς δὲ ὁ κύριος ἐν τῷ εὐαγγελίῳ ὅτι ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου ἀποθάνῃ,
hōs kai ho agios apostolos tēn martyrian ēnenken peri tou kokkou tou sitou kai tōn allōn spermatōn kai autos de ho kyrios en tǭ euangeliǭ hoti ean mē pesōn ho kokkos tou sitou apothanę̄,
as the holy apostle bore witness about the grain of wheat and the other seeds, and the Lord himself in the gospel, that “unless the grain of wheat falls and dies,
John 12:24 (quotation, high confidence) · 1 Cor 15:37 (allusion, high confidence)
Notes and citation
Summary: Paul and Jesus both use the grain of wheat as an image of resurrection.
- The Lord's saying is John 12:24; Paul's is 1 Cor 15:36–38.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.4 (Holl GCS 25/31:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-4). (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.
42.5.5Holl GCS 25/31:100–101
μόνος μένει« ὁ δὲ ἅγιος ἀπόστολός φησιν »ἄφρων« (ἄφρονα γὰρ καλεῖ τὸν ἄπιστον τὸν ὅλως ἀμφιβάλλοντα καὶ λέγοντα »πῶς ἡ ἀνάστασις γίνεται; ποίῳ δὲ σώματι ἔρχονται;« καὶ εὐθὺς πρὸς τοὺς τοιούτους φησίν) »ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ«.
monos menei« ho de hagios apostolos phēsin »aphrōn« (aphrona gar kalei ton apiston ton holōs amphiballonta kai legonta »pōs hē anastasis ginetai? poiǭ de sōmati erchontai?« kai euthys pros tous toioutous phēsin) »aphrōn, sy ho speireis ou zōogoneitai, ean mē apothanę̄«.
it remains alone.” And the holy apostle says, “Fool” (for he calls a fool the unbeliever who wholly doubts and says, “How does the resurrection happen? With what kind of body do they come?”, and at once he says to such people), “Fool, what you sow does not come to life unless it dies.”
John 12:24 (quotation, high confidence) · 1 Cor 15:35 (quotation, high confidence) · 1 Cor 15:36 (quotation, high confidence)
Notes and citation
Summary: Paul calls the doubter of the resurrection a fool, since a seed must die to live.
- Quotations: John 12:24; 1 Cor 15:35–36.
Notes on the original text
- Digital text corrected (Repeated syllable in the digital text.): ζωογονεῖται, ται, → ζωογονεῖται,.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.5 (Holl GCS 25/31:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-5). (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.
42.5.6Holl GCS 25/31:101
καὶ ἔδειξεν ἐξ ἅπαντος ἡ γραφὴ τοῦ πεπτωκότος κόκκου τουτέστιν τοῦ σώματος τοῦ θαπτομένου καὶ οὐ ψυχῆς τὴν ἀνάστασιν γίνεσθαι.
kai edeixen ex hapantos hē graphē tou peptōkotos kokkou toutestin tou sōmatos tou thaptomenou kai ou psychēs tēn anastasin ginesthai.
And Scripture showed in every way that the resurrection belongs to the fallen grain, that is, to the body that is buried, and not to the soul.
Notes and citation
Summary: Scripture shows that resurrection is of the buried body.
- The digital text gives part of this sentence in unaccented Latin transliteration; it is restored to Greek.
Notes on the original text
- Digital text corrected (Greek text leaked into the digital file as Beta-Code-like transliteration.): apantos h grafh tou peptwkotos kokkou toutestin tou swmatos → ἅπαντος ἡ γραφὴ τοῦ πεπτωκότος κόκκου τουτέστιν τοῦ σώματος.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.6 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-6). (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.
42.5.7Holl GCS 25/31:101
πῶς δὲ ψυχὴ ἐλεύσεται μόνη; πῶς δὲ βασιλεύσει μόνη ἡ ὁμοῦ σὺν σώματι ἐργασαμένη τὸ δίκαιον ἢ τὸ φαῦλον; ἔσται γὰρ ἐναντία καὶ οὐ δικαία η κρίσις.
pōs de psychē eleusetai monē? pōs de basileusei monē hē homou syn sōmati ergasamenē to dikaion ē to phaulon? estai gar enantia kai ou dikaia ē krisis.
How will the soul come alone? How will the soul reign alone, when it did what was righteous or what was wicked together with the body? The judgment would be contrary and not just.
Notes and citation
Summary: Since soul and body act together, justice requires that both be judged and raised.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.5.7 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-5-7). (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. 42, chapter 6
42.6.1Holl GCS 25/31:101
6. Πῶς δὲ συσταθήσεται ὁ παρʼ αὐτῷ τῷ Μαρκίωνι τριῶν ἀρχῶν λόγος; πῶς δὲ ὁ] ἀγαθὸς εὑρεθήσεται <ὁ> ἐν τοῖς τοῦ φαύλου ἔργον ἐπιτελῶν ἢ σωτηρίας ἢ τῶν ἄλλων;
6. Pōs de systathēsetai ho parʼ autǭ tǭ Markiōni triōn archōn logos? pōs de ho] agathos heurethēsetai <ho> en tois tou phaulou ergon epitelōn ē sōtērias ē tōn allōn?
How will Marcion's doctrine of three principles hold together? How will the good one be found good, if he does the work of the bad one, whether of salvation or of anything else?
Notes and citation
Summary: Epiphanius begins to refute Marcion's three principles.
- The digital text's bracket after ὁ and the supplied ⟨ὁ⟩ are the editor's; the sense is 'he who does ... work in the domain of the bad one'.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.6.1 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-1). (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.
42.6.2Holl GCS 25/31:101
εἰ γὰρ οὐκ αὐτοῦ τυγχάνει ὁ κόσμος, ἀπέστειλεν δὲ αὐτοῦ τὸν μονογενῆ εἰς τὸν κόσμον λαβεῖν ἐκ τοῦ κόσμου τοῦ ἀλλοτρίου ἃ μὴ αὐτὸς ἔσπειρεν μηδὲ ἐποίησεν, εὑρεθήσεται ἢ τῶν ἀλλοτρίων ἐφιέμενος ἢ πενίαν ὑφιστάμενος καὶ ἴδια μὴ ἔχων, ἐπὶ τὰ ἀλλότρια ἑαυτὸν ἐπιδιδούς, ὅπως ἑαυτῷ προσπορίσηται ἃ μὴ πρότερον ἔχει.
ei gar ouk autou tynchanei ho kosmos, apesteilen de autou ton monogenē eis ton kosmon labein ek tou kosmou tou allotriou ha mē autos espeiren mēde epoiēsen, heurethēsetai ē tōn allotriōn ephiemenos ē penian hyphistamenos kai idia mē echōn, epi ta allotria heauton epididous, hopōs heautǭ prosporisētai ha mē proteron echei.
For if the world does not belong to him, but he sent his only-begotten into the world to take from a foreign world what he neither sowed nor made, he will be found either coveting what belongs to others, or suffering poverty and having nothing of his own, giving himself to what belongs to others in order to acquire for himself what he did not have before.
Notes and citation
Summary: If the world is not the good God's, his saving it makes him covetous or poor.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.6.2 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-2). (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.
42.6.3Holl GCS 25/31:101
πῶς δὲ κριτὴς ἀνὰ μέσον ἀμφοτέρων γενήσεται ὁ δημιουργός; εἶτα τίνας ἔχει κρῖναι; εἰ γὰρ τῶν ἀπὸ τοῦ ἄνω σκευῶν δικαστὴς προκαθέζεται, ἰσχύει ὑπὲρ τὸν ἄνω, ἐπειδὴ φέρει εἰς μέσον τῶν αὐτοῦ κριτηρίων τὰ τοῦ ἄνω ὑπάρχοντα, ὡς τῷ Μαρκίωνι ἔδοξε.
pōs de kritēs ana meson amphoterōn genēsetai ho dēmiourgos? eita tinas echei krinai? ei gar tōn apo tou anō skeuōn dikastēs prokathezetai, ischyei hyper ton anō, epeidē pherei eis meson tōn autou kritēriōn ta tou anō hyparchonta, hōs tǭ Markiōni edoxe.
And how will the craftsman be a judge between both? Then whom does he have to judge? For if he presides as judge over the vessels that belong to the one above, he is stronger than the one above, since he brings into the midst of his own courts what belongs to the one above, as Marcion supposed.
Notes and citation
Summary: If the creator judges the good God's people, he is stronger than the good God.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.6.3 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-3). (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.
42.6.4Holl GCS 25/31:101
καὶ εἰ ὅλως κριτὴς τυγχάνει, δίκαιός ἐστι. δείξομεν δὲ ἀπὸ τοῦ δικαίου ὀνόματος ὃτι ταὐτόν ἐστι τὸ ἀγαθὸν καὶ τὸ δίκαιον. πᾶν γὰρ ὃ δίκαιόν ἐστι, τοῦτο καὶ ἀγαθόν.
kai ei holōs kritēs tynchanei, dikaios esti. deixomen de apo tou dikaiou onomatos hoti tauton esti to agathon kai to dikaion. pan gar ho dikaion esti, touto kai agathon.
And if he is a judge at all, he is just. We shall show from the very name ‘just’ that the good and the just are the same thing. For everything that is just is also good.
Notes and citation
Summary: Epiphanius argues that the just and the good are the same.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.6.4 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-4). (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.
42.6.5Holl GCS 25/31:101
ἀπὸ γὰρ τοῦ ἀγαθὸν εἶναι τὸ ἀγαθὸν χαρίζεται δικαίως μετὰ ἀληθείας τῷ ἀγαθὰ δράσαντι καὶ οὐκέτι ἔσται πρὸς τὸ ἀγαθὸν ἐναντίος τῷ ἀγαθῷ, κατὰ δικαιοσύνην τὸ ἀγαθὸν τῷ ἀγαθῷ παρέχων καὶ τῷ φαύλῳ τὴν ἐπιτιμίαν τῆς τιμωρίας.
apo gar tou agathon einai to agathon charizetai dikaiōs meta alētheias tǭ agatha drasanti kai ouketi estai pros to agathon enantios tǭ agathǭ, kata dikaiosynēn to agathon tǭ agathǭ parechōn kai tǭ phaulǭ tēn epitimian tēs timōrias.
For because he is good, he justly and truly bestows good on the one who has done good, and he will not be opposed to the good in bestowing good, giving good to the good according to justice, and to the wicked the sentence of punishment.
Notes and citation
Summary: A just judge rewards good and punishes evil, and so is good.
Cite (SBL): Epiphanius, Pan. 42.6.5 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-5). (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.
42.6.6Holl GCS 25/31:101
οὐδὲ πάλιν ἀγαθὸς ἂν εἴη ὁ τῷ πονηρῷ τὸν ἀγαθὸν μισθὸν ἐπὶ τῷ τέλει ἀποδιδοὺς μὴ μετανοοῦντι, εἰ καὶ ἐν τῷ παρόντι ἀνατέλλοι αὐτοῦ τὸν ἥλιον ἐπὶ ἀγαθοὺς καὶ φαύλους καὶ τὸν ὑετὸν αὐτοῦ παρέχοι διὰ τὸ νῦν αὐτεξούσιον τοῖς τε πονηροῖς καὶ ἀγαθοῖς ἀνθρώποις.
oude palin agathos an eiē ho tǭ ponērǭ ton agathon misthon epi tǭ telei apodidous mē metanoounti, ei kai en tǭ paronti anatelloi autou ton hēlion epi agathous kai phaulous kai ton hyeton autou parechoi dia to nyn autexousion tois te ponērois kai agathois anthrōpois.
Nor, again, would he be good who at the end gives the good reward to the wicked man who does not repent, even if in the present he makes his sun rise on good and bad and gives his rain to wicked and good men alike because of their present free will.
Matt 5:45 (allusion, high confidence)
Notes and citation
Summary: God's goodness does not reward the unrepentant at the end, though he gives sun and rain to all now.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.6.6 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-6). (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.
42.6.7Holl GCS 25/31:101
ἀγαθὴ γὰρ οὐκέτι ἔσται φύσις καὶ δικαία τοῦ τῷ πονηρῷ μισθὸν ἐν τῷ μέλλοντι αἰῶνι σωτηρίας παρέχοντος καὶ οὐ μᾶλλον μισοῦντος τὸ πονηρὸν καὶ φαῦλον.
agathē gar ouketi estai physis kai dikaia tou tǭ ponērǭ misthon en tǭ mellonti aiōni sōtērias parechontos kai ou mallon misountos to ponēron kai phaulon.
For a nature would no longer be good and just if it gave the wicked the reward of salvation in the age to come and did not rather hate what is wicked and bad.
Notes and citation
Summary: A just and good God cannot reward the wicked with salvation.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 42.6.7 (Holl GCS 25/31:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-7). (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.
42.6.8Holl GCS 25/31:101–102
ὁ δὲ τρίτος εὑρισκόμενος παρʼ αὐτῷ πονηρός, εἰ ἔχει τὴν ἐξουσίαν τὰ πονηρὰ ἐργάζεσθαι καὶ κατισχύειν τῶν ἐν τῷ κόσμῳ ἢ τῶν ἄνωθεν ἀγαθῶν ἢ τοῦ μέσου δικαίου, εὑρεθήσεται ἰσχυρότερος οὗτος τῶν δύο θεῶν τῶν παρὰ Μαρκίωνι λεγομένων, ἐπειδὴ ἐξουσιάζει ἁρπάζειν τὰ ἀλλότρια·
ho de tritos heuriskomenos parʼ autǭ ponēros, ei echei tēn exousian ta ponēra ergazesthai kai katischyein tōn en tǭ kosmǭ ē tōn anōthen agathōn ē tou mesou dikaiou, heurethēsetai ischyroteros houtos tōn dyo theōn tōn para Markiōni legomenōn, epeidē exousiazei harpazein ta allotria;
And the third, who in his system turns out to be the wicked one: if he has the power to do wicked things and to prevail over those in the world, whether over the good things from above or over the just one in the middle, he will be found stronger than the two gods spoken of by Marcion, since he has power to seize what belongs to others;
Notes and citation
Summary: If Marcion's evil principle can seize what belongs to the other two, it is the strongest.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.6.8 (Holl GCS 25/31:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-8). (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.
42.6.9Holl GCS 25/31:102
καὶ ἀδρανεῖς λοιπὸν καταψηφισθήσονται οἱ δύο παρὰ τὸν ἕνα πονηρόν. οἱ μὴ δυνάμενοι ἀντέχειν καὶ ῥύεσθαι ἀπὸ τοῦ ἁρπάςοντος τὰ αὐτῶν ὄντα καὶ εἰς πονηρίαν μεταβάλλοντος.
kai adraneis loipon katapsēphisthēsontai hoi dyo para ton hena ponēron. hoi mē dynamenoi antechein kai rhyesthai apo tou harpasontos ta autōn onta kai eis ponērian metaballontos.
and then the two will be condemned as powerless beside the one wicked one, since they cannot resist and rescue what is theirs from him who seizes it and turns it to wickedness.
Notes and citation
Summary: The two gods would then be shown powerless against the evil one.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.6.9 (Holl GCS 25/31:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-6-9). (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. 42, chapter 7
42.7.1Holl GCS 25/31:102
7. ἄλλως δὲ πάλιν νοήσωμεν, ἵνα τὴν χλεύην τοῦ ἀγύρτου φωράσωμεν τῆς ματαιοφροσύνης. εἰ γὰρ ὅλως ὁ πονηρὸς πονηρὸς ὑπάρχει, ἁρπάζει δὲ τοὺς ἀγαθοὺς ἀπὸ τοῦ ἀγαθοῦ καὶ τοὺς δικαίους ἀπὸ τοῦ δικαίου, ἰδίους δὲ οὐχ ἁρπάζει μόνους, εὑρεθήσεται ὁ πονηρὸς οὐκέτι πονηρός, τῶν ἀγαθῶν ὀρεγόμενος καὶ ἐπιδικαζόμενος ὡς βελτιόνων.
7. allōs de palin noēsōmen, hina tēn chleuēn tou agyrtou phōrasōmen tēs mataiophrosynēs. ei gar holōs ho ponēros ponēros hyparchei, harpazei de tous agathous apo tou agathou kai tous dikaious apo tou dikaiou, idious de ouch harpazei monous, heurethēsetai ho ponēros ouketi ponēros, tōn agathōn oregomenos kai epidikazomenos hōs beltionōn.
Let us consider it again another way, to expose the absurdity of the charlatan's folly. If the wicked one is wicked at all, and seizes the good from the good one and the just from the just one, and does not seize only his own, the wicked one will no longer be found wicked, since he longs for the good and lays claim to them as better.
Notes and citation
Summary: An evil principle that desires the good would no longer be simply evil.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.1 (Holl GCS 25/31:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-1). (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.
42.7.2Holl GCS 25/31:102
εἰ δὲ καὶ τοὺς ἰδίους κρίνει τιμωρίαν τε τοὺς ἀδικήσαντας ἀπαιτεῖ, οὐκέτι πονηρὸς ἔσται ὁ πονηρῶν δικαστὴς ὑπάρχων. καὶ εὑρεθήσεται κατὰ πάντα τρόπον ἡ αὐτοῦ ὑπόθεσις ἑαυτὴν ἀνατρἐπουοα.
ei de kai tous idious krinei timōrian te tous adikēsantas apaitei, ouketi ponēros estai ho ponērōn dikastēs hyparchōn. kai heurethēsetai kata panta tropon hē autou hypothesis heautēn anatrepouoa.
And if he also judges his own and demands punishment from those who have done wrong, he who is judge of the wicked will no longer be wicked. And in every way his system will be found to overturn itself.
Notes and citation
Summary: An evil principle that punishes wrongdoing would be just, so Marcion's system refutes itself.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.2 (Holl GCS 25/31:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-2). (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.
42.7.3Holl GCS 25/31:102
Πόθεν δὲ εἰλήφασι τὸ εἶναι αἱ τρεῖς ἀρχαί, πάλιν λέγε. τίς δὲ ὁ ταύταις ὁρισμὸν συστησάμενος; εἰ μὲν γὰρ ἕκαστος ἐν τῷ ἰδίῳ τόπῳ περιορίζεται, οὐκέτι τέλεια τὰ τρία εὑρεθήσεται ὁριζόμενα ἔν τισιν περιεκτικοῖς τόποις, εὑρεθήσεται δὲ τὸ ἑκάστου περιεκτικὸν μεῖζον τοῦ περιεχομένου καὶ οὐκέτι τὸ περιεχόμενον θεὸς ἂν κληρείη, ἀλλὰ μᾶλλον ἡ περιεκτικὴ ὁροθεσία.
Pothen de eilēphasi to einai hai treis archai, palin lege. tis de ho tautais horismon systēsamenos? ei men gar hekastos en tǭ idiǭ topǭ periorizetai, ouketi teleia ta tria heurethēsetai horizomena en tisin periektikois topois, heurethēsetai de to hekastou periektikon meizon tou periechomenou kai ouketi to periechomenon theos an klēreiē, alla mallon hē periektikē horothesia.
Tell me again: from where did the three principles receive their being? And who set a boundary for them? For if each is bounded in its own place, the three will no longer be found perfect, being bounded in certain containing places; and what contains each will be found greater than what is contained, and it would no longer be the contained that is called God, but rather the containing boundary.
Notes and citation
Summary: If the three principles are bounded by places, the boundaries are greater than they.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.3 (Holl GCS 25/31:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-3). (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.
42.7.4Holl GCS 25/31:102
εἰ δὲ καὶ εἰς ταὐτὸν ἀλλήλοις γενόμενοι ἕκαστος κατὰ όίεσιν τὸν )Λ́ιον ἐκληρώθη τόπον καὶ ἕκαστος ἐν τῷ ἰόίῳ ὼ)ν τῷ ὲτἐρῳ οὐκ ἐντρίβεται οὐΤε ἐπέρχεται, οὐκέτι αἱ ἀρχαὶ ἀλλήλαις ἐναντίαι οὐδέ τις αὐτῶν φαύλη εὑρεθήσεται, όιà τὸ κατὰ τὸ δίκαιον καὶ ἥσυχον καὶ εὐσταθὲς τῶν ἰδίων ἐπιμέλεσθαι καὶ μὴ περαιτέρω βαίνειν ἐπιβάλλεσθαι.
ei de kai eis tauton allēlois genomenoi hekastos kata oiesin ton )Lion eklērōthē topon kai hekastos en tǭ ioiǭ ō)n tǭ eterǭ ouk entribetai ouTe eperchetai, ouketi hai archai allēlais enantiai oude tis autōn phaulē heurethēsetai, oia to kata to dikaion kai hēsychon kai eustathes tōn idiōn epimelesthai kai mē peraiterō bainein epiballesthai.
And if, having come to an agreement with one another, each was allotted his own place by division, and each, being in his own, does not encroach on or invade the other, then the principles are no longer opposed to one another, nor will any of them be found bad, since each cares for its own justly, quietly and steadily and does not undertake to go further.
Notes and citation
Summary: If the principles keep peacefully to their own places, none is evil or opposed.
- Several words of this section are badly garbled in the digital text (όίεσιν, )Λ́ιον, ἰόίῳ ὼ)ν, ὲτἐρῳ); they are translated by sense as 'by division', 'his own', 'in his own', 'the other'.
Notes on the original text
- Digital text corrected (Repeated syllables in the digital text.): γενόμενοι νόμενοι → γενόμενοι.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.4 (Holl GCS 25/31:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-4). (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.
42.7.5Holl GCS 25/31:102
εἰ δὲ ὁ μὲν πονηρὸς ὑπὸ τοῦ ἄνω κατισχύεται καὶ βιάζεται καὶ καταπονεῖται, μεμερισμένος ὢν καὶ ἐν ἰδίῳ τόπῳ ὑπάρχων, οὗ τόπου τῷ ἄνω ἀγαθῷ οὐδὲν προσήκει, οὐδέ τι ὑπʼ αὐτοῦ κέκτισται τῶν ἐνταῦθα (λέγω ἐν τῷ τοῦ πονηροῦ τόπῳ), τυραννικώτερος μᾶλλον εὑρεθήσεται ὁ ἄνω καὶ οὐκέτι ἀγαθός, τὸν ἴδιον υἱὸν εἴτʼ οὖν Χριστὸν ἀποστείλας, ἵνα τὰ ἀλλότρια λάβῃ.
ei de ho men ponēros hypo tou anō katischyetai kai biazetai kai kataponeitai, memerismenos ōn kai en idiǭ topǭ hyparchōn, hou topou tǭ anō agathǭ ouden prosēkei, oude ti hypʼ autou kektistai tōn entautha (legō en tǭ tou ponērou topǭ), tyrannikōteros mallon heurethēsetai ho anō kai ouketi agathos, ton idion huion eitʼ oun Christon aposteilas, hina ta allotria labę̄.
But if the wicked one is overpowered, forced and worn down by the one above, though he is separate and exists in his own place, a place with which the good one above has nothing to do and in which nothing was created by him (I mean in the wicked one's place), the one above will rather be found more tyrannical and no longer good, having sent his own Son, or Christ, to take what belongs to others.
Notes and citation
Summary: A good God who invades the evil one's domain to take what is not his would be a tyrant.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.5 (Holl GCS 25/31:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-5). (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.
42.7.6Holl GCS 25/31:102–103
καὶ ποῦ ὁ ὅρος ὁ διρίζων τὰς τρεῖς ἀρχὰς κατὰ τὸν τοῦ ἀγύρ- του τῆς ὑποθέσεως λόγον; ζητηθήσεται γὰρ τέταρτός τις ἐπιεικέστατος καὶ τῶν τριῶν σοφώτερος, ὁριογνώμων τε καὶ ἐπιστήμων, ὃς τὰ μέτρα ἑκάστῳ διένειμέν τε καὶ τοὺς τρεῖς εἰρηνο. ποίησεν, ἵνα μὴ στασιάσαιεν πρὸς ἀλλήλους μηδὲ εἰς τὰ ἄλλου ἄλλος ἀποστέλλοι.
kai pou ho horos ho dirizōn tas treis archas kata ton tou agyr- tou tēs hypotheseōs logon? zētēthēsetai gar tetartos tis epieikestatos kai tōn triōn sophōteros, horiognōmōn te kai epistēmōn, hos ta metra hekastǭ dieneimen te kai tous treis eirēno. poiēsen, hina mē stasiasaien pros allēlous mēde eis ta allou allos apostelloi.
And where is the boundary that divides the three principles, according to the charlatan's system? For a fourth will have to be sought, very fair and wiser than the three, a surveyor and expert, who distributed the measures to each and made peace among the three, so that they would not quarrel with one another or one send into the domain of another.
Notes and citation
Summary: A boundary between the principles would require a fourth, wiser arbiter.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.6 (Holl GCS 25/31:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-6). (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.
42.7.7Holl GCS 25/31:103
καὶ οὑτος μὲν πείσας τὰς τρεῖς ἀρχὰς εὑρεθήσεται τέταρτος καὶ σοφώτερος καὶ ἐπιεικέστερος. καὶ αὐτὸς δὲ ἐν ἰδίῳ τόπῳ πάλιν ζητηθήσεται, ἀφ οὗπερ εἰς μέσον ἦλθεν τῶν τριῶν καὶ ἑκάστῳ τὸ μέρος σοφῶς διώρισεν, ἵνα μὴ ἀλλήλους ἀδικοῖεν.
kai houtos men peisas tas treis archas heurethēsetai tetartos kai sophōteros kai epieikesteros. kai autos de en idiǭ topǭ palin zētēthēsetai, aph houper eis meson ēlthen tōn triōn kai hekastǭ to meros sophōs diōrisen, hina mē allēlous adikoien.
And he who persuaded the three principles will be found a fourth, wiser and fairer. And he in turn will have to be sought in his own place, from which he came into the midst of the three and wisely marked out each one's portion, so that they would not wrong one another.
Notes and citation
Summary: Such an arbiter would himself need a place, and the argument regresses.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.7 (Holl GCS 25/31:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-7). (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.
42.7.8Holl GCS 25/31:103
εἰ δὲ ἐν τοῖς τοῦ ἑνός, λέγω δὴ τοῦ δημιουργοῦ αἱ δύο ἀρχαί εἰσιν ἐμπολιτευόμεναι, ὅ τε πονηρὸς τοῖς τοῦ δημιουργοῦ † χώραις τε καὶ χώροις καὶ ὁ τοῦ ἀγαθοῦ Χριστὸς ἐπιδημήσας. οὐκέτι ἄρα κριτὴς καὶ δημιουργὸς μόνον ὁ κριτὴς εὑρεθήσεται, ἀλλὰ καὶ ἀγαθός, συγχωρῶν τοῖς δυσὶν εἰς τὰ ἴδια ποιεῖν ὃ βούλονται· ἢ ἀδρανὴς εὑρεθήσεται καὶ μὴ ἰσχύων κωλῦσαι τῶν ἰδίων τοὺς ἀλλοτρίους ἅρπαγας.
ei de en tois tou henos, legō dē tou dēmiourgou hai dyo archai eisin empoliteuomenai, ho te ponēros tois tou dēmiourgou † chōrais te kai chōrois kai ho tou agathou Christos epidēmēsas. ouketi ara kritēs kai dēmiourgos monon ho kritēs heurethēsetai, alla kai agathos, synchōrōn tois dysin eis ta idia poiein ho boulontai; ē adranēs heurethēsetai kai mē ischyōn kōlysai tōn idiōn tous allotrious harpagas.
But if the two principles live as citizens in the domain of the one, I mean the craftsman, both the wicked one in the craftsman's … lands and places, and the good one's Christ who came to stay there, then the judge will no longer be found only judge and craftsman, but also good, since he allows the two to do what they wish in his own domain; or else he will be found powerless and unable to stop those foreign robbers of his own.
Textual problem in this passage: see the notes.
Notes and citation
Summary: If the other two act within the creator's domain, the creator is either good or powerless.
- The edition marks a corrupt word (†) before 'lands and places'.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.8 (Holl GCS 25/31:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-8). (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.
42.7.9Holl GCS 25/31:103
εἰ δὲ καὶ ἥσσων τῇ δυνάμει ἐστίν, οὐκέτι εὑρεθήσεται ἡ δημιουργία συνεστῶσα, ἀλλʼ ἐξέλιπεν ἔκπαλαι, ἀναρπαζομένη καθʼ ἑκάστην ἡμέραν ὑπό τε τοῦ πονηροῦ εἰς τὸ ἴδιον μέρος καὶ ὑπὸ τοῦ ἀγαθοῦ εἰς τὰ ἄνω. καὶ πῶς ἔτι ἡ δημιουργία σταθήσεται;
ei de kai hēssōn tę̄ dynamei estin, ouketi heurethēsetai hē dēmiourgia synestōsa, allʼ exelipen ekpalai, anarpazomenē kathʼ hekastēn hēmeran hypo te tou ponērou eis to idion meros kai hypo tou agathou eis ta anō. kai pōs eti hē dēmiourgia stathēsetai?
And if he is inferior in power, the creation will no longer be found to stand; it would have failed long ago, snatched away every day by the wicked one into his own portion and by the good one to the realms above. And how will the creation still stand?
Notes and citation
Summary: A weaker creator could not preserve his creation from both rivals.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.9 (Holl GCS 25/31:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-9). (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.
42.7.10Holl GCS 25/31:103
εἰ δὲ ὅτι χρόνω λήξει λέγεις καὶ δυνατὸν ταύτην ὅλως λήγειν διὰ τῆς τοῦ ἀγαθοῦ ἐπιμελείας, οὐκοῦν ὁ ἀγαθὸς αἴτιος τῆς βλάβης ἔσται ὁ μὴ πάλαι ποιήσας, ὅπερ ὕστερον ἀγαθὸν ἔδοξεν ἐπιτελεῖν, μήτε μὴν πεποιηκὼς ἀπὸ τῶν ἀνέκαθεν, πρὶν ἢ τοὺς πλείους ἀδικηθῆναι καὶ ἐν καθέζει αὐτοὺς γενέσθαι τοῦ κριτοῦ καὶ κάτω μεμενηκέναι;
ei de hoti chronō lēxei legeis kai dynaton tautēn holōs lēgein dia tēs tou agathou epimeleias, oukoun ho agathos aitios tēs blabēs estai ho mē palai poiēsas, hoper hysteron agathon edoxen epitelein, mēte mēn pepoiēkōs apo tōn anekathen, prin ē tous pleious adikēthēnai kai en kathezei autous genesthai tou kritou kai katō memenēkenai?
And if you say that it will cease in time, and that it can cease altogether through the good one's care, then the good one will be the cause of the harm, since he did not long ago do what later seemed good to him to accomplish, nor did it from the very beginning, before most people were wronged and came into the judge's custody and remained below.
Notes and citation
Summary: If the good God could end the creation's misery, his delay makes him responsible for the harm.
- καθέζει is taken in the sense 'custody' (probably for κατοχῇ or καθείρξει).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.7.10 (Holl GCS 25/31:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-7-10). (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.
Haer. 42, chapter 8
42.8.1Holl GCS 25/31:103
8. Πάλιν δὲ τὰ τῆς θείας γραφῆς οὐκ ὀρθῶς νοῶν προφέρει καὶ τοὺς ἀκεραίους ἐξαπατᾷ διαστρέφων τὸ τοῦ ἀποστόλου ῥητόν, ὅτι »Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρ« καί φησιν· εἰ ἦμεν αὐτοῦ, οὐκ ἂν τὸ ἠγόραζεν·
8. Palin de ta tēs theias graphēs ouk orthōs noōn propherei kai tous akeraious exapatą diastrephōn to tou apostolou rhēton, hoti »Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katar« kai phēsin; ei ēmen autou, ouk an to ēgorazen;
Again, understanding the words of divine Scripture wrongly, he cites them and deceives the simple, twisting the apostle's saying, “Christ redeemed us from the curse of the law, having become a curse for us”; and he says: “If we were his, he would not have bought us;
Gal 3:13 (quotation, high confidence)
Notes and citation
Summary: Marcion argues from Gal 3:13 that Christ bought us because we belonged to another.
- κατάρ at the end of the quotation is a truncated κατάρα ('curse').
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 42.8.1 (Holl GCS 25/31:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-1). (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.
42.8.2Holl GCS 25/31:103
ἀγοράσας δὲ εἰς ἀλλότριον κόσμον ἦλθεν ἡμᾶς ἐξαγοράσαι τοὺς οὐκ ὄντας αὐτοῦ. ποίημα γὰρ ἦμεν ἑτέρου καὶ διὰ τοῦτο ἡμᾶς αὐτὸς ἠγόραζεν εἰς τὴν ἑαυτοῦ ζωήν.
agorasas de eis allotrion kosmon ēlthen hēmas exagorasai tous ouk ontas autou. poiēma gar ēmen heterou kai dia touto hēmas autos ēgorazen eis tēn heautou zōēn.
but having bought us, he came into a foreign world to redeem us who were not his. For we were the work of another, and for this reason he bought us into his own life.”
Notes and citation
Summary: Marcion claims we were another's creatures, purchased by Christ.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 42.8.2 (Holl GCS 25/31:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-2). (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.
42.8.3Holl GCS 25/31:103–104
ἀγνοεῖ δὲ ὅλως ὁ ἠλίθιος ὅτι οὔτε Χριστὸς κατάρα γεγένηται μὴ γένοιτο), ἀλλὰ τὴν κατάραν τὴν διὰ τὰς ἁμαρτίας ἡμῶν ἀφεῖλεν, ἑαυτὸν σταυρώσας καὶ γενόμε- νος θάνατος θανάτῳ διὰ τὰς ἁμαρτίας ἡμῶν] καὶ κατάρα αὐτὸς τῇ κατάρᾳ γενόμενος. διὸ οὐκ ἔστι Χριστὸς κατάρα, ἀλλὰ τῆς κατάρας λύσις, εὐλογία δὲ πᾶσι τοῖς εἰς αὐτὸν ἀληθῶς πεπιστευκόσιν.
agnoei de holōs ho ēlithios hoti oute Christos katara gegenētai mē genoito), alla tēn kataran tēn dia tas hamartias hēmōn apheilen, heauton staurōsas kai genome- nos thanatos thanatǭ dia tas hamartias hēmōn] kai katara autos tę̄ katarą genomenos. dio ouk esti Christos katara, alla tēs kataras lysis, eulogia de pasi tois eis auton alēthōs pepisteukosin.
But the fool does not know at all that Christ did not become a curse (God forbid!), but took away the curse that came through our sins, crucifying himself and becoming death to death because of our sins, and himself becoming a curse to the curse. So Christ is not a curse, but the undoing of the curse, and a blessing to all who have truly believed in him.
Gal 3:13 (allusion, high confidence)
Notes and citation
Summary: Epiphanius explains that Christ did not become a curse but undid the curse.
- A stray bracket after 'our sins' in the digital text is ignored.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 42.8.3 (Holl GCS 25/31:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-3). (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.
42.8.4Holl GCS 25/31:104
οὕτω καὶ τὸ »ἐξηγόρασεν« *. οὐκ εἶπεν »ἠγόρασεν«· οὔτε γὰρ εἰς ἀλλότριον ἦλθεν ἁρπάσαι ἢ ἀγοράσαι. εἰ γὰρ ἠγόρασεν, μὴ ἔχων ἠγόρασε καὶ ὡς πτωχὸς ἃ μὴ εἶχεν ἐκτήσατο.
houtō kai to »exēgorasen« *. ouk eipen »ēgorasen«; oute gar eis allotrion ēlthen harpasai ē agorasai. ei gar ēgorasen, mē echōn ēgorase kai hōs ptōchos ha mē eichen ektēsato.
So too with “redeemed” (ἐξηγόρασεν) … He did not say “bought” (ἠγόρασεν); for he did not come into what belonged to another in order to seize or buy it. If he had bought, he would have bought because he did not have, and like a poor man would have acquired what he did not possess.
Textual problem in this passage: see the notes.
Gal 3:13 (allusion, high confidence)
Notes and citation
Summary: Paul says 'redeemed', not 'bought', so Christ did not purchase what was foreign to him.
- The edition marks a gap (*) after 'redeemed'.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 42.8.4 (Holl GCS 25/31:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-4). (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.
42.8.5Holl GCS 25/31:104
καὶ εἰ ὁ κεκτημένος ἡμᾶς πέπρακεν, ἀπορήσας πέπραχεν. ἀπό τινος ἄρα δανειστοῦ ἐλαυνόμενος. ἀλλʼ οὐκ ἔχει οὕτως. οὔτε γὰρ εἶπεν »ἠγόρασεν«, ἀλλʼ »ἐξηγόρασεν«.
kai ei ho kektēmenos hēmas pepraken, aporēsas peprachen. apo tinos ara daneistou elaunomenos. allʼ ouk echei houtōs. oute gar eipen »ēgorasen«, allʼ »exēgorasen«.
And if the one who owned us sold us, he sold because he was in need, being hard pressed by some creditor. But it is not so. For he did not say “bought” but “redeemed.”
Notes and citation
Summary: Buying would imply that our owner sold us out of need, which is not what Paul says.
Cite (SBL): Epiphanius, Pan. 42.8.5 (Holl GCS 25/31:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-5). (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.
42.8.6Holl GCS 25/31:104
ὅμοιον δὲ τούτῳ ὁ αὐτὸς ἅγιος ἀπόστολός φησιν »ἐξαγοραζόμενοι τὸν ὅτι αἱ ἡμέραι πονηραί εἰσι«. καὶ οὐχ ἡμέρας ἀγοράζομεν, οὐδὲ τιμὴν ἡμερῶν δίδομεν, ἀλλὰ τὸ διʼ ὑπομονὴν * καὶ τὸ μελλητικὸν τῆς μακροθυμίας σημαίνων τοῦτο ἔφη.
homoion de toutǭ ho autos hagios apostolos phēsin »exagorazomenoi ton hoti hai hēmerai ponērai eisi«. kai ouch hēmeras agorazomen, oude timēn hēmerōn didomen, alla to diʼ hypomonēn * kai to mellētikon tēs makrothymias sēmainōn touto ephē.
Similarly the same holy apostle says, “redeeming the time, because the days are evil.” And we do not buy days or pay a price for days; he said this signifying what is done through endurance … and the waiting of patience.
Textual problem in this passage: see the notes.
Eph 5:16 (quotation, high confidence)
Notes and citation
Summary: Paul's 'redeeming the time' shows that 'redeem' does not mean a purchase.
- Quotation: Eph 5:16 (cf. Col 4:5). The digital text omits καιρόν ('the time'); the edition marks a gap (*) after 'endurance'.
Cite (SBL): Epiphanius, Pan. 42.8.6 (Holl GCS 25/31:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-6). (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.
42.8.7Holl GCS 25/31:104
ὥστε τὸ ἐξηγόρασε τὴν ὑπόθεσιν ὑπέφηνεν τῆς ὑπὲρ ἡμῶν ἀναδοχῆς ἐν κόσμῳ ἐνσάρκου παρουσίας <δι᾿> ἧς ἀνεδέξατο ὑπὲρ ἡμῶν παθεῖν ὁ ἀπαθὴς ὢν θεός, μένων τῇ ἰδίᾳ ἀπαθείᾳ τῆς αὐτοῦ θεότητος καὶ * αὐτὸ ὅ ἀνεδέξατο ὑπὲρ.. ἡμῶν παθεῖν. οὐκ ἀγοράζων ἡμᾶς ἀπʼ ἀλλοτρίων, ἀλλὰ τὴν | ὑπὸ θεσιν ὑπὲρ ἡμῶν τοῦ σταυροῦ ἀναδεξάμενος, προαιρέσει καὶ οὐ μετ ἀνάγκης. ὅθεν ἐλήλεγκται κατὰ πάντα τοῦ Μαρκίωνος ὁ λόγος.
hōste to exēgorase tēn hypothesin hypephēnen tēs hyper hēmōn anadochēs en kosmǭ ensarkou parousias <di᾿> hēs anedexato hyper hēmōn pathein ho apathēs ōn theos, menōn tę̄ idią apatheią tēs autou theotētos kai * auto ho anedexato hyper.. hēmōn pathein. ouk agorazōn hēmas apʼ allotriōn, alla tēn | hypo thesin hyper hēmōn tou staurou anadexamenos, proairesei kai ou met anankēs. hothen elēlenktai kata panta tou Markiōnos ho logos.
So “redeemed” indicated the purpose of his undertaking for our sake, of his coming in the flesh into the world, through which he who is God, being impassible, undertook to suffer for us, remaining in the impassibility proper to his Godhead and … that very thing which he undertook to suffer for us; not buying us from what belonged to others, but undertaking the purpose of the cross for us, by choice and not under compulsion. Hence Marcion's argument has been refuted on every point.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's 'redemption' means his willing incarnation and cross, not a purchase from another god.
- The edition marks a gap (*) in the clause about impassibility. The passage is translated as written; Epiphanius holds that the impassible God suffered in the flesh while remaining impassible in his Godhead.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 42.8.7 (Holl GCS 25/31:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-7). (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.
42.8.8Holl GCS 25/31:104
καὶ πολλά ἐστι τὰ πρὸς ἀνατροπὴν τῆς τούτου μηχανῆς καὶ τραγῳδίας ἐξ εὐσεβοῦς λογισμοῦ καὶ εὐλόγου ὁρμώμενα ἐμφάσεως ἐν τῇ πρὸς αὐτὸν ἀντιρρήσει.
kai polla esti ta pros anatropēn tēs toutou mēchanēs kai tragǭdias ex eusebous logismou kai eulogou hormōmena emphaseōs en tę̄ pros auton antirrēsei.
And there are many arguments for overturning his contrivance and theatrics, drawn from pious reasoning and sound interpretation, in the refutation of him.
Notes and citation
Summary: Many other arguments could be brought against Marcion.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.8.8 (Holl GCS 25/31:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-8-8). (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. 42, chapter 9
42.9.1Holl GCS 25/31:104
9. Ἐλεύσομαι δὲ εἰς τὰ ὑπʼ αἰ· τοῦ γεγραμμένα, μᾶλλον δὲ ἐρρᾳδιουργημέναι. οὑτος γὰρ ἔχει εὐαγγέλιον μόνον τὸ κατὰ Λουκᾶν, περικεκομμένον ἀπὸ τῆς ἀρχῆς διὰ τὴν τοῦ σωτῆρος σύλληψιν καὶ τὴν ἔνσαρκον αὐτοῦ παρουσίαν.
9. Eleusomai de eis ta hypʼ ai; tou gegrammena, mallon de errądiourgēmenai. houtos gar echei euangelion monon to kata Loukan, perikekommenon apo tēs archēs dia tēn tou sōtēros syllēpsin kai tēn ensarkon autou parousian.
I shall now come to what he has written, or rather, what he has tampered with. He has only the Gospel according to Luke, mutilated at the beginning because of the Saviour's conception and his coming in the flesh.
Notes and citation
Summary: Marcion uses only a mutilated Gospel of Luke, lacking the birth narratives.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.9.1 (Holl GCS 25/31:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-1). (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.
42.9.2Holl GCS 25/31:104–105
οὐ μόνον δὲ τὴν ἀρχὴν ἀπέτεμεν ὁ λυμηνάμενος ἐαυτὸν <μᾶλλον> ἤπερ τὸ εὐαγγέλιον, ἀλλὰ καὶ τέλους καὶ τῶν μέσων πολλὰ περιέκοψε τῶν τῆς ἀληθείας λόγων ἄλλα δὲ παρὰ τὰ γεγραμμένα προστέθεικεν, μόνῳ δὲ κέχρηται τούτω τῷ χαρακτῆρι, τῷ κατὰ Λουκᾶν εὐαγγελίῳ.
ou monon de tēn archēn apetemen ho lymēnamenos eauton <mallon> ēper to euangelion, alla kai telous kai tōn mesōn polla periekopse tōn tēs alētheias logōn alla de para ta gegrammena prostetheiken, monǭ de kechrētai toutō tǭ charaktēri, tǭ kata Loukan euangeliǭ.
And this man, who harmed himself rather than the gospel, cut off not only the beginning, but also cut away many of the words of truth from the end and from the middle, and added other things beside what is written; and he uses only this form, the Gospel according to Luke.
Notes and citation
Summary: Marcion cut and added material throughout his Luke.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.9.2 (Holl GCS 25/31:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-2). (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.
42.9.3Holl GCS 25/31:105
ἔχει δὲ καὶ ἐπιστολὰς παρʼ αὐτῷ τοῦ ἁγίου ἀποστόλου δέκα, αἷς μόναις κέχρηται, οὐ πᾶσι δὲ τοῖς ἐν αὐταῖς γεγραμμένοις, ἀλλὰ τινὰ αὐτῶν περιτέμνων, τινὰ δὲ ἀλλοιώσας κεφάλαια. ταύταις δὲ ταῖς δυσὶ βίβλοις κέχρηται· ἄλλα δὲ συντάγματα ἀφʼ ἐαυτοῦ συνέταξε τοῖς ὑπʼ αὐτοῦ πλανωμένοις.
echei de kai epistolas parʼ autǭ tou hagiou apostolou deka, hais monais kechrētai, ou pasi de tois en autais gegrammenois, alla tina autōn peritemnōn, tina de alloiōsas kephalaia. tautais de tais dysi biblois kechrētai; alla de syntagmata aphʼ eautou synetaxe tois hypʼ autou planōmenois.
He also has ten letters of the holy apostle, which alone he uses, and not everything written in them, but he cuts away some parts and has altered some chapters. He uses these two books; and he composed other treatises of his own for those led astray by him.
Notes and citation
Summary: Marcion also uses ten Pauline letters, altered, and wrote his own treatises.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.9.3 (Holl GCS 25/31:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-3). (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.
42.9.4Holl GCS 25/31:105
αἱ δὲ ἐπιστολαὶ αἱ παρʼ αὐτῷ λεγόμεναί εἰσι· πρώτη μὲν πρὸς Γαλάτας, δευτέρα δὲ πρὸς Κορινθίους, τρίτη πρὸς Κορινθίους δευτέρα, τετάρτη πρὸς Ῥωμαίους, πέμπτη πρὸς Θεσσαλονικεῖς, ἔκτη πρὸς Θεσσαλονικεῖς δευτέρα, ἑβδόμη πρὸς Ἐφεσίους, ὀγδόη πρὸς Κολασσαεῖς, ἐνάτη πρὸς Φιλήμονα, δεκάτη πρὸς Φιλιππησίους· ἔχει δὲ καὶ τῆς πρὸς Λαοδικέας λεγομένης μέρη.
hai de epistolai hai parʼ autǭ legomenai eisi; prōtē men pros Galatas, deutera de pros Korinthious, tritē pros Korinthious deutera, tetartē pros Rhōmaious, pemptē pros Thessalonikeis, ektē pros Thessalonikeis deutera, hebdomē pros Ephesious, ogdoē pros Kolassaeis, enatē pros Philēmona, dekatē pros Philippēsious; echei de kai tēs pros Laodikeas legomenēs merē.
The letters named among them are: first, to the Galatians; second, to the Corinthians; third, the second to the Corinthians; fourth, to the Romans; fifth, to the Thessalonians; sixth, the second to the Thessalonians; seventh, to the Ephesians; eighth, to the Colossians; ninth, to Philemon; tenth, to the Philippians. He also has parts of the so-called letter to the Laodiceans.
Notes and citation
Summary: Epiphanius lists Marcion's ten Pauline letters in Marcion's order, plus parts of 'Laodiceans'.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.9.4 (Holl GCS 25/31:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-4). (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.
42.9.5Holl GCS 25/31:105
ἐξ οὑπερ χαρακτῆρος τοῦ παρʼ αὐτῷ σῳζομένου, τοῦ τε εὐαγγελίου καὶ τῶν ἐπιστολῶν τοῦ ἀποστόλου, δεῖξαι αὐτὸν σὺν θεῷ ἔχομεν ἀπατεῶνα καὶ πεπλανημένον καὶ ἀκρότατα διελέγξαι.
ex houper charaktēros tou parʼ autǭ sǭzomenou, tou te euangeliou kai tōn epistolōn tou apostolou, deixai auton syn theǭ echomen apateōna kai peplanēmenon kai akrotata dielenxai.
From the very form preserved by him, of the gospel and of the apostle's letters, we are able, with God, to show that he is a deceiver and in error, and to refute him to the utmost.
Notes and citation
Summary: Epiphanius will refute Marcion from Marcion's own texts.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.9.5 (Holl GCS 25/31:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-5). (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.
42.9.6Holl GCS 25/31:105–106
ἐξ αὐτῶν γὰρ ἀναμφιβόλως τῶν παρʼ αὐτοῦ ὁμολογουμένων ἀνατραπήσεται. ἐκ γὰρ τῶν αὐτῶν ἔτι παρʼ αὐτῷ λειψάνων τοῦ τε εὐαγγελίου καὶ τῶν ἐπιστολῶν εὑρισκομένων δειχθήσεται ὁ Χριστὸς τοῖς συνετοῖς μὴ ἀλλότριος εἶναι παλαιᾶς διαθήκης καὶ οἱ προφῆται οὖν οὐκ ἀλλότριοι ὄντες τῆς τοῦ κυρίου ἐνδημίας
ex autōn gar anamphibolōs tōn parʼ autou homologoumenōn anatrapēsetai. ek gar tōn autōn eti parʼ autǭ leipsanōn tou te euangeliou kai tōn epistolōn heuriskomenōn deichthēsetai ho Christos tois synetois mē allotrios einai palaias diathēkēs kai hoi prophētai oun ouk allotrioi ontes tēs tou kyriou endēmias
For he will be overthrown beyond doubt by the very things he acknowledges. From the remnants of the gospel and the letters still found with him it will be shown to the intelligent that Christ is not foreign to the old covenant, and that the prophets therefore are not foreign to the Lord's coming,
Notes and citation
Summary: Marcion's own texts show Christ is not foreign to the Old Testament.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.9.6 (Holl GCS 25/31:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-6). (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.
42.9.7Holl GCS 25/31:106
καὶ ὅτι ἀνάστασιν σαρκὸς ὁ ἀπόστολος κηρύττει καὶ δικαίους τοὺς προφήτας ὀνομάζει καὶ ἐν σῳζομένοις ὑπάρχοντας τοὺς περὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντα ὅσα ἐστὶ τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας σωτήριά τε καὶ ἅγια καὶ ἐκ θεοῦ ἐστηριγμένα ἔν τε τῇ πίστει καὶ ἐν τῇ γνώσει καὶ ἐν ἐλπίδι καὶ διδασκαλίᾳ.
kai hoti anastasin sarkos ho apostolos kēryttei kai dikaious tous prophētas onomazei kai en sǭzomenois hyparchontas tous peri Abraam kai Isaak kai Iakōb kai panta hosa esti tēs hagias tou theou ekklēsias sōtēria te kai hagia kai ek theou estērigmena en te tę̄ pistei kai en tę̄ gnōsei kai en elpidi kai didaskalią.
and that the apostle preaches the resurrection of the flesh, calls the prophets righteous, and counts Abraham, Isaac and Jacob among the saved, together with everything in God's holy church that is saving and holy and established by God in faith, knowledge, hope and teaching.
Notes and citation
Summary: They also show the resurrection of the flesh and the salvation of the patriarchs.
Topics: Eschatology, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.9.7 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-9-7). (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. 42, chapter 10
42.10.1Holl GCS 25/31:106
10. Παραθήσομαι δὲ καὶ ἣν ἐποιησάμην κατʼ αὐτοῦ πραγματείαν πρὶν τοῦ ταύτην μου τὴν σύνταξιν ἐσπουδακέναι διὰ τῆς ὑμῶν τῶν ἀδελφῶν προτροπῆς ποιήσασθαι.
10. Parathēsomai de kai hēn epoiēsamēn katʼ autou pragmateian prin tou tautēn mou tēn syntaxin espoudakenai dia tēs hymōn tōn adelphōn protropēs poiēsasthai.
I shall also set out the treatise I composed against him before I undertook to write this work of mine at the urging of you, the brothers.
Notes and citation
Summary: Epiphanius introduces an earlier treatise he wrote against Marcion.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.10.1 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-1). (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.
42.10.2Holl GCS 25/31:106
ἀπὸ ἐτῶν ἱκανῶν, ἀνερευνῶν τὴν τούτου τοῦ Μαρκίωνος ἐπινενοημένην ψευδηγορίαν καὶ ληρώδη διδασκαλίαν, αὐτὰς δὴ τὰς τοῦ προειρημένου βίβλους ἃς † κέκτηται μετὰ χεῖρας λαβών, τό τε παρʼ αὐτῷ λεγόμενον εὐαγγέλιον καὶ <τὸ> ἀποστολικὸν καλούμενον παρʼ αὐτῷ ἐξανθισάμενος καὶ ἀναλεξάμενος καθʼ εἱρμὸν ἀπὸ τῶν προειρημένων δύο βιβλίων τὰ ἐλέγξαι αὐτὸν δυνάμενα, ἐδάφιόν τι συντάξεως ἐποιησάμην, ἀκολούθως τάξας κεφάλαια καὶ ἐπιγράψας ἑκάστῃ ῥήσει αݲ βݲ γݲ.
apo etōn hikanōn, anereunōn tēn toutou tou Markiōnos epinenoēmenēn pseudēgorian kai lērōdē didaskalian, autas dē tas tou proeirēmenou biblous has † kektētai meta cheiras labōn, to te parʼ autǭ legomenon euangelion kai <to> apostolikon kaloumenon parʼ autǭ exanthisamenos kai analexamenos kathʼ heirmon apo tōn proeirēmenōn dyo bibliōn ta elenxai auton dynamena, edaphion ti syntaxeōs epoiēsamēn, akolouthōs taxas kephalaia kai epigrapsas hekastę̄ rhēsei aݲ bݲ gݲ.
Some years ago, while investigating the invented falsehood and silly teaching of this Marcion, I took in hand the very books which … he possesses, both what he calls a gospel and what he calls the Apostolikon. I culled and gathered from these two books, in order, the passages able to refute him, and made a sort of foundation for a treatise, arranging the chapters in sequence and heading each saying 1, 2, 3,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius explains how he excerpted and numbered passages from Marcion's Gospel and Apostolikon.
- The edition marks a corrupt word (†) before 'he possesses'. Apostolikon is Marcion's collection of Pauline letters.
Notes on the original text
- Digital text corrected (Greek numerals leaked into the digital text in Latin letters.): aݲ bݲ gݲ → αݲ βݲ γݲ.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.10.2 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-2). (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.
42.10.3Holl GCS 25/31:106
καὶ οὕτως ἕως τέλους διεξῆλθον, ἐν οἷς φαίνεται ἠλιθίως καθʼ ἑαυτοῦ ἔτι ταύτας τὰς παραμεινάσας τοῦ τε σωτῆρος καὶ τοῦ ἀποστόλου λέξεις φυλάττων.
kai houtōs heōs telous diexēlthon, en hois phainetai ēlithiōs kathʼ heautou eti tautas tas parameinasas tou te sōtēros kai tou apostolou lexeis phylattōn.
and so I went through to the end. In these he evidently keeps, foolishly and against himself, these words of the Saviour and of the apostle that still remain.
Notes and citation
Summary: The passages Marcion kept tell against him.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.10.3 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-3). (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.
42.10.4Holl GCS 25/31:106
αἱ μὲν γὰρ αὐτῶν παρηλλαγμένως ὑπʼ αὐτοῦ ἐρρᾳδιουργήθησαν καὶ ὡς οὐκ εἶχεν τοῦ κατὰ Λουκᾶν εὐαγγελίου τὸ ἀντίγραφον οὔτε ἡ τοῦ ἀποστολικοῦ χαρακτῆρος ἔμφασις·
hai men gar autōn parēllagmenōs hypʼ autou errądiourgēthēsan kai hōs ouk eichen tou kata Loukan euangeliou to antigraphon oute hē tou apostolikou charaktēros emphasis;
For some of them were tampered with and altered by him, so that neither did the copy of the Gospel according to Luke keep its form, nor the apostolic text its sense;
Notes and citation
Summary: Some passages Marcion altered.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.10.4 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-4). (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.
42.10.5Holl GCS 25/31:106
ἄλλα δὲ φύσει ὡς ἔχει καὶ τὸ εὐαγγέλιον καὶ ὁ ἀπόστολος, μὴ ἀλλαγέντα ὑπʼ αὐτοῦ, δυνάμενα δὲ αὐτὸν διελέγχειν, διʼ ὧν δείκνυται <ἡ> παλαιὰ διαθήκη συμφωνοῦσα πρὸς τὴν νέαν καὶ ἡ καινὴ πρὸς τὴν παλαιὰν διαθήκην·
alla de physei hōs echei kai to euangelion kai ho apostolos, mē allagenta hypʼ autou, dynamena de auton dielenchein, diʼ hōn deiknytai <hē> palaia diathēkē symphōnousa pros tēn nean kai hē kainē pros tēn palaian diathēkēn;
but others stand as the gospel and the apostle naturally have them, not changed by him, and they are able to refute him: by them the old covenant is shown to agree with the new, and the new with the old covenant;
Notes and citation
Summary: Other passages he left unchanged, and they show the two covenants agree.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.10.5 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-5). (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.
42.10.6Holl GCS 25/31:106
ἄλλαι δὲ πάλιν λέξεις τῶν αὐτὼν βιβλίων ὑποφαίνουσαι Χριστὸν ἐν σαρκὶ ἐληλυθέναι καὶ ἐν ἡμῖν τελείως ἐνηνθρωπηκέναι·
allai de palin lexeis tōn autōn bibliōn hypophainousai Christon en sarki elēlythenai kai en hēmin teleiōs enēnthrōpēkenai;
and again other sayings of the same books indicate that Christ came in the flesh and became fully man among us;
Notes and citation
Summary: Some passages show Christ's true incarnation.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 42.10.6 (Holl GCS 25/31:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-6). (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.
42.10.7Holl GCS 25/31:106–107
ἀλλὰ καὶ ἄλλαι πάλιν ὁμολογοῦσαι τὴν τῶν νεκρῶν ἀνάστασιν καὶ τὸν θεὸν ἕνα ὄντα κύριον πάντων παντοκράτορα, αὐτὸν ποιητὴν οὐρανοῦ καὶ γῆς καὶ πάντων τῶν ἐπὶ τῆς γῆς γενομένων, καὶ οὔτε παραχαράσσουσαι τοῦ εὐαγγελίου τὴν κλῆσιν οὔτε μὴν ἀρνούμεναι τὸν ποιητὴν καὶ δημιουργὸν τῶν πάντων, ἀλλὰ δηλοῦσαι τὸν σαφῶς ὡμολογημένον ὑπὸ τοῦ χαρακτῆρος τοῦ ἀποστολικοῦ καὶ τοῦ εὐαγγελικοῦ κηρύγματος.
alla kai allai palin homologousai tēn tōn nekrōn anastasin kai ton theon hena onta kyrion pantōn pantokratora, auton poiētēn ouranou kai gēs kai pantōn tōn epi tēs gēs genomenōn, kai oute paracharassousai tou euangeliou tēn klēsin oute mēn arnoumenai ton poiētēn kai dēmiourgon tōn pantōn, alla dēlousai ton saphōs hōmologēmenon hypo tou charaktēros tou apostolikou kai tou euangelikou kērygmatos.
and yet others confess the resurrection of the dead, and God, who is one, Lord of all, the Almighty, himself maker of heaven and earth and of all that has come to be on earth; they neither falsify the calling of the gospel nor deny the maker and craftsman of all things, but make known him who is clearly confessed by the form of the apostolic and gospel preaching.
Notes and citation
Summary: Others confess the resurrection and the one Creator God.
Topics: Eschatology, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.10.7 (Holl GCS 25/31:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-7). (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.
42.10.8Holl GCS 25/31:107
καὶ ἔστιν τὰ ἡμῖν πεπραγματευμένα ἐν ὑποκειμένοις παρατιθέμενα, ἅτινά ἐστι τάδε· Προοίμιον τῆς περὶ τῶν Μαρκίωνος βιβλίων ὑποθέσεώς τε καὶ ἐλέγχου.
kai estin ta hēmin pepragmateumena en hypokeimenois paratithemena, hatina esti tade; Prooimion tēs peri tōn Markiōnos bibliōn hypotheseōs te kai elenchou.
And what we have worked out is set out below, as follows: Preface to the account and refutation of Marcion's books.
Notes and citation
Summary: Epiphanius introduces the preface of his earlier treatise.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.10.8 (Holl GCS 25/31:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-10-8). (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. 42, chapter 11
42.11.1Holl GCS 25/31:107
Ὅτῳ φίλον ἐστὶ τὰς τοῦ ἀπατηλοῦ Μαρκίωνος νόθους ἐπινοίας ἀκριβοῦν καὶ τὰς ἐπιπλάστους τοῦ αὐτοῦ βοσκήματος μηχανὰς διαγινώσκειν, τούτῳ τῷ συλλελεγμένῳ πονήματι ἐντυχεῖν μὴ κατοκνείτω.
Hotǭ philon esti tas tou apatēlou Markiōnos nothous epinoias akriboun kai tas epiplastous tou autou boskēmatos mēchanas diaginōskein, toutǭ tǭ syllelegmenǭ ponēmati entychein mē katokneitō.
Whoever wishes to examine closely the spurious inventions of the deceiver Marcion and to recognize the fabricated devices of this beast, let him not hesitate to read this collected work.
Notes and citation
Summary: Preface: readers who want to know Marcion's inventions should read this collection.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.11.1 (Holl GCS 25/31:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-11-1). (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.
42.11.2Holl GCS 25/31:107
ἐκ γὰρ τοῦ παρʼ αὐτῷ εὐαγγελίου τὰ πρὸς ἀντίρρησιν τῆς πανούργου αὐτοῦ ῥᾳδιουργίας σπουδάσαντες παρεθέμεθα, ἵνʼ οἱ τῷ πονήματι ἐντυχεῖν ἐθέλοντες ἔχωσι τοῦτο γυμνάσιον ὀξύτητος, πρὸς ἔλεγχον τῶν ὑπʼ αὐτοῦ ἐπινενοημένων ξενολεξιῶν.
ek gar tou parʼ autǭ euangeliou ta pros antirrēsin tēs panourgou autou rhądiourgias spoudasantes parethemetha, hinʼ hoi tǭ ponēmati entychein ethelontes echōsi touto gymnasion oxytētos, pros elenchon tōn hypʼ autou epinenoēmenōn xenolexiōn.
For from his gospel we have diligently set out what serves to refute his crafty tampering, so that those who wish to read the work may have this as an exercise in sharpness, for the refutation of the strange sayings he has devised.
Notes and citation
Summary: The excerpts from Marcion's gospel are given for refuting him.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 42.11.2 (Holl GCS 25/31:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-11-2). (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.
42.11.3Holl GCS 25/31:107
ὁ μὲν γὰρ χαρακτὴρ τοῦ κατὰ Λουκᾶν † σημαίνει τὸ εὐαγγέλιον· ὡς δὲ ἠκρωτηρίασται μήτε ἀρχὴν ἔχον μήτε μέσα μήτε τέλος, ἱματίου βεβρωμένου ὑπὸ πολλῶν σητῶν ἐπέχει | τὸν τρόπον.
ho men gar charaktēr tou kata Loukan † sēmainei to euangelion; hōs de ēkrōtēriastai mēte archēn echon mēte mesa mēte telos, himatiou bebrōmenou hypo pollōn sētōn epechei | ton tropon.
For the form of the gospel … signifies that according to Luke; but as it has been mutilated, having neither beginning nor middle nor end, it resembles a garment eaten by many moths.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcion's gospel resembles Luke but is mutilated like a moth-eaten garment.
- The edition marks a corrupt word (†) in this sentence.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.11.3 (Holl GCS 25/31:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-11-3). (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.
42.11.4Holl GCS 25/31:107
εὐθὺς μὲν γὰρ έν τῇ ἀρχῇ πάντα τὰ ἀπʼ ἀρχῆς τῷ Λουκᾷ πεπραγματευμένα τουτέστιν ὡς λέγει »ἐπειδήπερ πολλοὶ ἐπεχείρησαν« καὶ τὰ ἑξῆς καὶ τὰ περὶ τῆς Ἐλισάβετ καὶ τοῦ ἀγγέλου εὐαγγελιζομένου Μαρίαν τὴν παρθένον, Ἰωάννου τε καὶ Ζαχαρίου καὶ τῆς ἐν Βηθλεὲμ γεννήσεως, γενεαλογίας καὶ τῆς τοῦ βαπτίσματος ὑποθέσεως —
euthys men gar en tę̄ archę̄ panta ta apʼ archēs tǭ Louką pepragmateumena toutestin hōs legei »epeidēper polloi epecheirēsan« kai ta hexēs kai ta peri tēs Elisabet kai tou angelou euangelizomenou Marian tēn parthenon, Iōannou te kai Zachariou kai tēs en Bēthleem gennēseōs, genealogias kai tēs tou baptismatos hypotheseōs —
For right at the beginning, everything Luke wrote from the beginning, that is, where he says, “Since many have undertaken,” and so on, and the account of Elizabeth and of the angel bringing the good news to Mary the virgin, of John and Zechariah and the birth in Bethlehem, the genealogy and the account of the baptism —
Luke 1:1 (quotation, high confidence) · Luke 1:5 (allusion, medium confidence) · Luke 1:26 (allusion, medium confidence) · Luke 2:4 (allusion, medium confidence) · Luke 3:21 (allusion, medium confidence) · Luke 3:23 (allusion, medium confidence)
Notes and citation
Summary: Marcion omitted Luke's prologue, infancy narratives, genealogy and baptism.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.11.4 (Holl GCS 25/31:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-11-4). (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.
42.11.5Holl GCS 25/31:107–108
ταῦτα πάντα περικόψας ἀπεπήδησεν καὶ ἀρχὴν τοῦ εὐαγγελίου ἔταξε ταύτην »ἐν τῷ πεντεκαιδεκάτῳ ἔτει Τιβερίου Καίσαρος« καὶ τὰ ἑξῆς.
tauta panta perikopsas apepēdēsen kai archēn tou euangeliou etaxe tautēn »en tǭ pentekaidekatǭ etei Tiberiou Kaisaros« kai ta hexēs.
cutting away all these things, he leapt ahead and made this the beginning of the gospel: “In the fifteenth year of Tiberius Caesar,” and so on.
Luke 3:1 (quotation, high confidence)
Notes and citation
Summary: Marcion's gospel began with Luke 3:1.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 42.11.5 (Holl GCS 25/31:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/42-2-1/#p-42-11-5). (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.