Panarion (Medicine Chest Against Heresies), Haer. 1-64 48.15.1–51.7.9
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. 48, chapter 15
48.15.1Holl GCS 25/31:240
15. Ἀρκεῖ δὲ ἡμῖν ἃ καὶ περὶ ταύτης εἰρήκαμεν, ὦ ἐπιπόθητοι. ἐπηγγειλάμεθα γὰρ ἀπὸ ἑκάστης ἧς ἴσμεν αἱρέσεως μὴ φθονῆσαι, ἀλλὰ ὑποφῆναι ἅ τε διʼ ἀκοῆς ἅ τε διὰ συγγραμμάτων, ἅ τε διʼ ἐγγράφων καὶ ἅ τε ὑπό τινων ἀληθῶς πιστωσαμένων τὴν ἡμῶν ἔννοιαν κατειλήφαμεν,
15. Arkei de hēmin ha kai peri tautēs eirēkamen, ō epipothētoi. epēngeilametha gar apo hekastēs hēs ismen haireseōs mē phthonēsai, alla hypophēnai ha te diʼ akoēs ha te dia syngrammatōn, ha te diʼ engraphōn kai ha te hypo tinōn alēthōs pistōsamenōn tēn hēmōn ennoian kateilēphamen,
15. What we have said about this heresy too is enough for us, beloved. For we promised not to hold back on each heresy we know, but to set out what we have learned by hearsay, through treatises, through documents, and from people who truly confirmed our understanding,
Notes and citation
Summary: Epiphanius explains the sources of his reports.
Cite (SBL): Epiphanius, Pan. 48.15.1 (Holl GCS 25/31:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-1). (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.
48.15.2Holl GCS 25/31:240
ἵνα μηδέν τι περιττὸν ὧν γε ἔγνωμεν ποιησάμενοι <μὴ> ὑπὸ συνείδησιν δόξωμεν εἶναι μὴ ὀρθὰ καὶ αὐτοὶ ἐφευρίσκοντες κατὰ ἀνθρώπων λέγειν, ἀλλὰ ὑποπίπτοντες πάθει ᾡ καὶ αὐτοὶ ὑπέπεσαν, ἀλήθειαν μὴ λέγοντες, ἀλλὰ κηρύττοντες ἅ μὴ ἑωράκασιν οὐδὲ ἤκουσαν οὐδὲ παρὰ τῆς ἀληθοῦς διδασκαλίας τοῦ ἁγίου πνεύματος παρειλήφασιν·
hina mēden ti peritton hōn ge egnōmen poiēsamenoi <mē> hypo syneidēsin doxōmen einai mē ortha kai autoi epheuriskontes kata anthrōpōn legein, alla hypopiptontes pathei hǭ kai autoi hypepesan, alētheian mē legontes, alla kēryttontes ha mē heōrakasin oude ēkousan oude para tēs alēthous didaskalias tou hagiou pneumatos pareilēphasin;
so that, by adding nothing superfluous beyond what we know, we may not seem in our own conscience to be saying against people things that are not right and that we ourselves invented, falling into the same fault into which they fell—not telling the truth, but proclaiming what they have not seen or heard or received from the true teaching of the Holy Spirit;
Notes and citation
Summary: Epiphanius claims to report only what he knows, not inventions.
Cite (SBL): Epiphanius, Pan. 48.15.2 (Holl GCS 25/31:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-2). (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.
48.15.3Holl GCS 25/31:240
ἀκριβῶς δὲ πάντα ὡς ἄφην διεξερχόμενοι περὶ ἑκάστης αἱρέσεως, τὰ μὲν δεινὰ ἀποκαλύπτοντες εἰς διόρθωσιν τῶν παρεντυγχανόντων καὶ διὰ τῆς ἀνατροπῆς τῆς ἀπὸ θείων λόγων καὶ ἐξ ὀρθῶν λογισμῶν ποιούμενοι ἰατικὸν ὡς εἰπεῖν φάρμακον, κατὰ διττοὺς τρόπους κατασκευάζοντες <αὐτὸ> ἐν κυρίῳ,
akribōs de panta hōs aphēn diexerchomenoi peri hekastēs haireseōs, ta men deina apokalyptontes eis diorthōsin tōn parentynchanontōn kai dia tēs anatropēs tēs apo theiōn logōn kai ex orthōn logismōn poioumenoi iatikon hōs eipein pharmakon, kata dittous tropous kataskeuazontes <auto> en kyriǭ,
but going through everything precisely, as I said, concerning each heresy: uncovering the terrible things for the correction of those who come upon them, and preparing through the refutation drawn from divine words and sound reasoning, so to speak, a healing medicine, making it in the Lord for two purposes:
Notes and citation
Summary: His refutations are meant as medicine.
Cite (SBL): Epiphanius, Pan. 48.15.3 (Holl GCS 25/31:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-3). (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.
48.15.4Holl GCS 25/31:240–241
τοῖς μὲν διερχομένοις εἰς τὸ ἀνασφῆλαι τῆς νόσου καὶ τῆς τοσαύτης ἀλγηδόνος, τοῖς δὲ μηδὲ παρεμπεσοῦσί ποτε <εἰς> προκαταληπτικὸν ὡς εἰπεῖν [τὸ] βοήθημα,
tois men dierchomenois eis to anasphēlai tēs nosou kai tēs tosautēs algēdonos, tois de mēde parempesousi pote <eis> prokatalēptikon hōs eipein [to] boēthēma,
for those who are going through the disease, that they may recover from it and from such great pain; and for those who have never fallen into it, as a preventive remedy, so to speak;
Textual problem in this passage: see the notes.
Notes and citation
Summary: The medicine both cures and protects.
- The editor deletes an article (τὸ).
Cite (SBL): Epiphanius, Pan. 48.15.4 (Holl GCS 25/31:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-4). (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.
48.15.5Holl GCS 25/31:241
τοῦ τῆς ἀληθείας φαρμάκου μεταδιδόντες τοῖς συνετοῖς μαθηταὶ καὶ αὐτοὶ κληθῶμεν τῶν τοῦ κυρίου μαθητῶν καὶ αὐτοῦ τοῦ σωτῆρος, βοηθοῦ ὑπάρχοντος σωμάτων καὶ ψυχῶν.
tou tēs alētheias pharmakou metadidontes tois synetois mathētai kai autoi klēthōmen tōn tou kyriou mathētōn kai autou tou sōtēros, boēthou hyparchontos sōmatōn kai psychōn.
so that, sharing the medicine of truth with the intelligent, we too may be called disciples of the Lord's disciples and of the Savior himself, who is the helper of bodies and souls.
Notes and citation
Summary: Sharing the truth makes us disciples of the apostles and of Christ.
Cite (SBL): Epiphanius, Pan. 48.15.5 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-5). (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.
48.15.6Holl GCS 25/31:241
ὡς δὲ καὶ τὴν ἐνταῦθα ἱκανῶς ἔχειν ἡγησάμενοι περὶ ταύτης τῆς αἱρέσεως ἐργασίαν σὺν δυνάμει Χριστοῦ ἐπὶ τὰς ἑξῆς προβῆναι ἑαυτοὺς ἐπιδῶμεν, τὸν μὲν ἰὸν καὶ τὰ ἀγκιστροειδῆ τῶν ὀδόντων αὐτῆς φάρμακα ἐν τῷ τῆς ἀληθείας τοῦ σταυροῦ ξύλῳ καταθλάσαντες, τῇ αἱμορροίᾳ ἐχίδνῃ ἐοικυίας, ἧς ἡ λύμη τῶν δεδηγμένων τὸ αἷμα παντὸς τοῦ σώματος ἐκκρίνει καὶ οὕτως τὸν θάνατον ἐμβάλλει.
hōs de kai tēn entautha hikanōs echein hēgēsamenoi peri tautēs tēs haireseōs ergasian syn dynamei Christou epi tas hexēs probēnai heautous epidōmen, ton men ion kai ta ankistroeidē tōn odontōn autēs pharmaka en tǭ tēs alētheias tou staurou xylǭ katathlasantes, tę̄ haimorroią echidnę̄ eoikuias, hēs hē lymē tōn dedēgmenōn to haima pantos tou sōmatos ekkrinei kai houtōs ton thanaton emballei.
And now, considering that our work here on this heresy is sufficient, let us with the power of Christ give ourselves to going on to the next, having crushed its venom and the hooked poisons of its teeth on the wood of the truth of the cross. For it is like the haemorrhois viper, whose bite drives the blood out of the whole body of those bitten and so brings death.
Notes and citation
Summary: Epiphanius likens the heresy to a viper whose bite draws out the blood.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 48.15.6 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-6). (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.
48.15.7Holl GCS 25/31:241
αὕτη γὰρ καὶ ἡ τῶν Κυϊντιλλιανῶν αἵρεσις τοῦτο ἐπιτελεῖ. ἀφθόρου γὰρ παιδὸς κατακεντᾷ τὸ σῶμα καὶ τὸ αἷμα πρὸς μετάληψιν ἀποφέρεται, * δῆθεν τοῦτο εἰς μυσταγωγίαν ὀνόματος Χριστοῦ, τοὺς ἠπατημένους πλανήσασα.
hautē gar kai hē tōn Kyïntillianōn hairesis touto epitelei. aphthorou gar paidos katakentą to sōma kai to haima pros metalēpsin apopheretai, * dēthen touto eis mystagōgian onomatos Christou, tous ēpatēmenous planēsasa.
For this heresy too, that of the Quintillians, does this: it pierces the body of an innocent child and carries off the blood to partake of it … supposedly as an initiation into the name of Christ, deceiving those it has led astray.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The rumored blood rite of the Quintillians is repeated.
- Holl marks a gap (*) in the text. A hostile report, translated as written; compare 48.14.5–6, where Epiphanius gives it as hearsay.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 48.15.7 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-7). (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.
48.15.8Holl GCS 25/31:241
ἡμεῖς δὲ ἐπὶ τὰς ἑξῆς ἐν δυνάμει Χριστοῦ προερχόμενοι τὴν αὐτοῦ ἀλήθειαν ἐπικαλεσώμεθα, ὅπως ἑκάστης πλάνης ἰχνηλατήσαντες τὴν δύναμιν, φωράσαντές τε καὶ ἐλέγξαντες θεῷ ἐν ἅπασι συνήθως εὐχαριστήσωμεν.
hēmeis de epi tas hexēs en dynamei Christou proerchomenoi tēn autou alētheian epikalesōmetha, hopōs hekastēs planēs ichnēlatēsantes tēn dynamin, phōrasantes te kai elenxantes theǭ en hapasi synēthōs eucharistēsōmen.
But as we go on to the next in the power of Christ, let us call upon his truth, so that, having tracked down the force of each error, and having exposed and refuted it, we may give thanks to God in all things, as is our custom.
Notes and citation
Summary: Epiphanius prays for help as he moves on.
Notes on the original text
- Digital text corrected (Stray page-break marker in the digital text.): εὐχαριστήσωμεν. | → εὐχαριστήσωμεν..
Cite (SBL): Epiphanius, Pan. 48.15.8 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-48-15-8). (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. 49, chapter 1
49.1.1Holl GCS 25/31:241
Κυϊντιλλιανοὶ δὲ πάλιν, οἱ καὶ Πεπουζιανοὶ καλούμενοι, Ἀρτοτυρῖταί τε καὶ Πρισκιλλιανοὶ λεγόμενοι, οἱ αὐτοὶ μὲν ὄντες <τοῖς> κατὰ Φρύγας καὶ ἐξ αὐτῶν ὁρμώμενοι, διῄρηνται δὲ κατά τινα τρόπον.
Kyïntillianoi de palin, hoi kai Pepouzianoi kaloumenoi, Artotyritai te kai Priskillianoi legomenoi, hoi autoi men ontes <tois> kata Phrygas kai ex autōn hormōmenoi, dię̄rēntai de kata tina tropon.
Again, the Quintillians, who are also called Pepuzians, and are called Artotyrites and Priscillians, are the same as the Cataphrygians and arise from them, but are divided from them in a certain way.
Notes and citation
Summary: The Quintillians are a branch of the Montanists.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.1.1 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-1-1). (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.
49.1.2Holl GCS 25/31:241–242
φασὶ γὰρ οὗτοι οἱ Κυϊντιλλιανοὶ εἴτʼ οὖν Πρισκιλλιανοὶ ἐν τῇ Πεπούζῃ ἢ Κυΐντιλλαν ἢ Πρίσκιλλαν (οὐκ ἔχω <γὰρ> ἀκριβῶς λέγειν), μίαν δὲ ἐξ αὐτῶν ὡς προεῖπον ἐν τῇ Πεπούζῃ κεκαθευδηκέναι καὶ τὸν Χριστὸν πρὸς αὐτὴν ἐληλυθέναι συνυπνωκέναι τε αὐτῇ
phasi gar houtoi hoi Kyïntillianoi eitʼ oun Priskillianoi en tę̄ Pepouzę̄ ē Kyïntillan ē Priskillan (ouk echō <gar> akribōs legein), mian de ex autōn hōs proeipon en tę̄ Pepouzę̄ kekatheudēkenai kai ton Christon pros autēn elēlythenai synypnōkenai te autę̄
For these Quintillians, or Priscillians, say that in Pepuza either Quintilla or Priscilla (I cannot say exactly which), but one of them, as I said before, was asleep in Pepuza, and Christ came to her and slept beside her,
Notes and citation
Summary: The Quintillians claim Christ visited one of their prophetesses at Pepuza.
- Epiphanius's report of the sect's own account.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.1.2 (Holl GCS 25/31:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-1-2). (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.
49.1.3Holl GCS 25/31:242
τούτῳ τῷ τρόπῳ, ὡς ἐκείνη ἀπατωμένη ἔλεγεν· »ἐν ἰδέᾳ, φησί, γυναικός, ἐσχηματισμένος ἐν στολῇ λαμπρᾷ ἦλθε πρός με Χριστὸς καὶ ἐνέβαλεν ἐν ἐμοἰ τὴν σοφίαν καὶ ἀπεκάλυψέ μοι τουτονἰ τὸν τόπον εἶναι ἅγιον καὶ ὧδε τὴν Ἱερουσαλὴμ ἐκ τοῦ οὐρανοῦ κατιέναι«.
toutǭ tǭ tropǭ, hōs ekeinē apatōmenē elegen; »en ideą, phēsi, gynaikos, eschēmatismenos en stolę̄ lamprą ēlthe pros me Christos kai enebalen en emoi tēn sophian kai apekalypse moi toutoni ton topon einai hagion kai hōde tēn Hierousalēm ek tou ouranou katienai«.
in this way, as that woman in her deception said: “In the form of a woman,” she says, “clothed in a bright robe, Christ came to me and put wisdom into me and revealed to me that this place is holy and that here Jerusalem comes down from heaven.”
Rev 21:2 (allusion, medium confidence)
Notes and citation
Summary: The prophetess said Christ appeared to her as a woman and revealed Pepuza as holy.
- A Montanist oracle of Quintilla or Priscilla, as quoted by Epiphanius.
Extrabiblical texts: Mont. Or. (Montanist oracles; quotation)
Topics: Heresy, Eschatology
Cite (SBL): Epiphanius, Pan. 49.1.3 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-1-3). (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.
49.1.4Holl GCS 25/31:242
διό φασι καὶ ἄχρι τῆς δεῦρο μυεῖσθαί τινας οὕτω γυναῖκας ἐκεῖσε ἐν τῷ τόπῳ καὶ ἄνδρας, πρὸς τὸ ἐπιμεινάσας αὐτὰς ἢ αὐτοὺς.
dio phasi kai achri tēs deuro myeisthai tinas houtō gynaikas ekeise en tǭ topǭ kai andras, pros to epimeinasas autas ē autous.
Therefore they say that even to this day certain women, and men too, are initiated there in the place in this way, so that, having waited there, they, women or men,
Notes and citation
Summary: Men and women are still initiated at Pepuza.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.1.4 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-1-4). (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.
49.1.5Holl GCS 25/31:242
τὸν Χριστὸν θεωρῆσαι. γυναῖκες γοῦν παρʼ αὐτοῖς καλοῦνται προφήτιδες. οὐ πάνυ δὲ σαφῶς οἶδα εἰ παρʼ αὐτοῖς ἢ παρὰ τοῖς κατὰ Φρύγας· ὁμοῦ γάρ εἰσι καὶ τὸ αὐτὸ φρόνημα κέκτηνται.
ton Christon theōrēsai. gynaikes goun parʼ autois kalountai prophētides. ou pany de saphōs oida ei parʼ autois ē para tois kata Phrygas; homou gar eisi kai to auto phronēma kektēntai.
may see Christ. Women among them, at any rate, are called prophetesses. I do not know very clearly whether this is among them or among the Cataphrygians; for they are together and hold the same opinion.
Notes and citation
Summary: Women among them are called prophetesses.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.1.5 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 49, chapter 2
49.2.1Holl GCS 25/31:242
2. Κέχρηνται δὲ οὗτοι παλαιᾷ καὶ καινῇ διαθήκῃ καὶ ἀνάστασιν νεκρῶν ὁμοίως φάσκουσι. Κυΐντιλλαν δὲ ἔχουσιν ἀρχηγὸν ἅμα Πρισκίλλῃ, τῇ καὶ παρὰ τοῖς κατὰ Φρύγας.
2. Kechrēntai de houtoi palaią kai kainę̄ diathēkę̄ kai anastasin nekrōn homoiōs phaskousi. Kyïntillan de echousin archēgon hama Priskillę̄, tę̄ kai para tois kata Phrygas.
2. These people use the Old and New Testaments and likewise affirm the resurrection of the dead. They have Quintilla as their founder, together with Priscilla, who is also found among the Cataphrygians.
Notes and citation
Summary: The Quintillians accept both Testaments and the resurrection.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.2.1 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-2-1). (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.
49.2.2Holl GCS 25/31:242–243
φέρουσι δὲ μαρτυρίας πολλὰς ματαίας, χάριν διδόντες τῇ Εὔᾳ, ὅτι πρώτη βέβρωκεν ἀπὸ τοῦ ξύλου τῆς φρονήσεως· καὶ τὴν ἀδελφὴν τοῦ Μωυσέως προφήτιδα λέγουσιν, εἰς μαρτυρίαν τῶν παρ᾿αὐτοῖς καθισταμένων γυναικῶν ἐν κλήρῳ. ἀλλὰ καί, φησί, τέσσαρες θυγατέρες ἦσαν τῷ Φιλίππῳ προφητεύουσαι.
pherousi de martyrias pollas mataias, charin didontes tę̄ Euą, hoti prōtē bebrōken apo tou xylou tēs phronēseōs; kai tēn adelphēn tou Mōyseōs prophētida legousin, eis martyrian tōn par᾿autois kathistamenōn gynaikōn en klērǭ. alla kai, phēsi, tessares thygateres ēsan tǭ Philippǭ prophēteuousai.
They bring forward many vain testimonies, giving credit to Eve because she first ate from the tree of knowledge; and they call Moses' sister a prophetess, as testimony for the women appointed among them to the clergy. “But,” he says, “Philip also had four daughters who prophesied.”
Gen 3:6 (allusion, high confidence) · Exod 15:20 (allusion, high confidence) · Acts 21:9 (allusion, high confidence)
Notes and citation
Summary: The sect appeals to Eve, Miriam, and Philip's daughters to justify women clergy.
Topics: Heresy, Church office
Cite (SBL): Epiphanius, Pan. 49.2.2 (Holl GCS 25/31:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-2-2). (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.
49.2.3Holl GCS 25/31:243
πολλάκις δὲ ἐν τῇ αὐτῶν ἐκκλησίᾳ εἰσέρχονται λαμπαδηφοροῦσαι ἐπτά τινες παρθένοι, λευχείμονες παρθένοι, λευχείμοννες δῆθεν ἐρχόμεναι, ἵνα προφητεύσωσι τῷ λαῷ.
pollakis de en tę̄ autōn ekklēsią eiserchontai lampadēphorousai epta tines parthenoi, leucheimones parthenoi, leucheimonnes dēthen erchomenai, hina prophēteusōsi tǭ laǭ.
Often in their church seven virgins come in carrying lamps, dressed in white, supposedly coming to prophesy to the people.
Notes and citation
Summary: Seven virgins in white come in with lamps to prophesy.
- The digital text repeats “virgins dressed in white”; it is translated once.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.2.3 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-2-3). (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.
49.2.4Holl GCS 25/31:243
αἱ δὲ τρόπον τινὰ ἐνδεικνύμεναι ἐνθουσιασμοῦ τοῖς παροῦσι λαοῖς ἀπάτην ἐργάζονται κλαίειν τε ποιοῦσιν πάντας ὡς εἰς οἶκτον μετανοίας ἄγουσαι, δάκρυα χεόμεναι καὶ σχήματί τινι ἐποδυρόμεναι τὸν τῶν ἀνθρώπων βίον.
hai de tropon tina endeiknymenai enthousiasmou tois parousi laois apatēn ergazontai klaiein te poiousin pantas hōs eis oikton metanoias agousai, dakrya cheomenai kai schēmati tini epodyromenai ton tōn anthrōpōn bion.
And they, displaying a kind of inspiration, work a deception on the people present and make everyone weep, as though leading them to the compassion of repentance, shedding tears and, with a certain show, lamenting the life of men.
Notes and citation
Summary: The virgins move the people to tears with their display.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.2.4 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-2-4). (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.
49.2.5Holl GCS 25/31:243
ἐπίσκοποί τε παρ᾿αὐτοῖς γυναῖκες καὶ πρεσβύτεροι γυναῖκες καὶ τὰ ἄλλα. ὧν μηδὲν διαφέρειν φασίν »ἐν γὰρ Χριστῷ Ἰησοῦ οὕτε ἄρσεν οὕτε θῆλυ«.
episkopoi te par᾿autois gynaikes kai presbyteroi gynaikes kai ta alla. hōn mēden diapherein phasin »en gar Christǭ Iēsou houte arsen houte thēly«.
Among them women are bishops, and women are presbyters, and so on; they say that there is no difference, “for in Christ Jesus there is neither male nor female.”
Gal 3:28 (quotation, high confidence)
Notes and citation
Summary: The sect has women bishops and presbyters, citing Galatians.
- Epiphanius's report, translated as written.
Topics: Heresy, Church office
Cite (SBL): Epiphanius, Pan. 49.2.5 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-2-5). (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.
49.2.6Holl GCS 25/31:243
ταῦτά ἐστιν ἃ κατειλήφαμεν. Ἀρτοτυρίτας δὲ αὑτοὺς καλοῦσιν ἀπὸ τοῦ ἐν τοῖς αὐτῶν μυστηρίοις ἐπιτιθέντας ἄρτον καὶ τυρὸν [καὶ] οὕτως ποιεῖν τὰ αὐτῶν μυστήρια.
tauta estin ha kateilēphamen. Artotyritas de hautous kalousin apo tou en tois autōn mystēriois epitithentas arton kai tyron [kai] houtōs poiein ta autōn mystēria.
This is what we have learned. They are called Artotyrites from their placing bread and cheese in their mysteries and so performing their mysteries.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The name Artotyrites comes from their use of bread and cheese in their rites.
- The editor deletes “and” (καὶ).
Cite (SBL): Epiphanius, Pan. 49.2.6 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-2-6). (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.
Haer. 49, chapter 3
49.3.1Holl GCS 25/31:243
3. πᾶσα δὲ ἀνθρώπων χλεύη ἐν τῷ ἀποστῆναι <καθέστηκεν> ἀπὸ τῆς ὁρθῆς πίστεως καὶ εἰς ἀμηχανίαν τρέπεσθαι καὶ εἰς διαφορὰς ἐνθουσιασμῶν τε καὶ ὀργίων. ἐκβακχευόμεναι γὰρ αἱ διάνοιαι ἀεὶ τοὺς μὴ κατέχοντας τὴν ἄγκυραν τῆς ἀληθείας, ἀλλ᾿ἐπιδιδόντας ἐαυτοὺς τῷ * φέρουσι κατὰ πᾶσαν ὁτιοῦν αἰτίαν.
3. pasa de anthrōpōn chleuē en tǭ apostēnai <kathestēken> apo tēs horthēs pisteōs kai eis amēchanian trepesthai kai eis diaphoras enthousiasmōn te kai orgiōn. ekbakcheuomenai gar hai dianoiai aei tous mē katechontas tēn ankyran tēs alētheias, all᾿epididontas eautous tǭ * pherousi kata pasan hotioun aitian.
3. All human mockery consists in departing from the right faith and turning to helplessness and to all sorts of frenzies and orgies. For minds driven into Bacchic frenzy always carry off those who do not hold fast to the anchor of the truth but give themselves over to … for any cause whatever.
Textual problem in this passage: see the notes.
Heb 6:19 (echo, low confidence)
Notes and citation
Summary: Leaving the true faith leads to frenzy.
- Holl marks a gap (*) in the text.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.3.1 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-3-1). (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.
49.3.2Holl GCS 25/31:243–244
κἄν τε γὰρ γυναῖκες παρʼ αὐτοῖς εἰς ἐπισκοπὴν καὶ πρεσβυτέριον καθίστανται διὰ τὴν Εὔαν, ἀκούσωσι τοῦ κυρίου λέγοντος »πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει«.
kan te gar gynaikes parʼ autois eis episkopēn kai presbyterion kathistantai dia tēn Euan, akousōsi tou kyriou legontos »pros ton andra sou hē apostrophē sou kai autos sou kyrieusei«.
For even if women among them are appointed to the episcopate and presbyterate because of Eve, let them hear the Lord saying, “Your turning shall be to your husband, and he shall rule over you.”
Gen 3:16 (quotation, high confidence)
Notes and citation
Summary: Epiphanius answers the appeal to Eve with Genesis 3:16.
- Gen 3:16 in its Septuagint form.
Topics: Church office, Heresy
Cite (SBL): Epiphanius, Pan. 49.3.2 (Holl GCS 25/31:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-3-2). (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.
49.3.3Holl GCS 25/31:244
λέληθε δὲ αὐτοὺς καὶ ὁ ἀποστολικὸς λόγος ὅτι »γυναικὶ οὐκ ἐπιτρέπω λαλεῖν οὔτε αὐθεντεῖν ἀνδρός« καὶ πάλιν »οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός. ἀλλὰ γυνὴ ἐξ ἀνδρός« καὶ »ὁ Ἀδὰμ οὐκ ἠπάτηται, ἀλλʼ ἡ Εὔα πρώτη ἀπατηθεῖσα ἐν παραβάσει γέγονεν«. καὶ ὦ τῆς πολυφόρου πλάνης τοῦ κόσμου τούτου.
lelēthe de autous kai ho apostolikos logos hoti »gynaiki ouk epitrepō lalein oute authentein andros« kai palin »ou gar estin anēr ek gynaikos. alla gynē ex andros« kai »ho Adam ouk ēpatētai, allʼ hē Eua prōtē apatētheisa en parabasei gegonen«. kai ō tēs polyphorou planēs tou kosmou toutou.
The apostle's word too has escaped them: “I do not permit a woman to speak or to have authority over a man,” and again, “For man is not from woman, but woman from man,” and “Adam was not deceived, but Eve, deceived first, fell into transgression.” O the many-sided error of this world!
1 Tim 2:12 (quotation, high confidence) · 1 Cor 14:34 (allusion, low confidence) · 1 Cor 11:8 (quotation, high confidence) · 1 Tim 2:14 (quotation, high confidence)
Notes and citation
Summary: Paul's teaching is cited against women holding church office.
- The first quotation is 1 Tim 2:12, with “to speak” perhaps from 1 Cor 14:34.
Topics: Church office, Heresy
Cite (SBL): Epiphanius, Pan. 49.3.3 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-3-3). (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.
49.3.4Holl GCS 25/31:244
διὸ ὡς νωδόν τι καὶ ἀφροσύνης ἔμπλεον ἀσκαλαβώτου δίκην * ταύτην παρελθὼν ἐπὶ τὰς ἑξῆς βαδιοῦμαι, ὦ ἀγαπητοί, θεὸν ἐπικαλούμενος εἰς βοήθειαν τῆς ἡμετέρας ταπεινότητος καὶ εἰς πλήρωσιν τῆς ἡμῶν ἐπαγγελίας.
dio hōs nōdon ti kai aphrosynēs empleon askalabōtou dikēn * tautēn parelthōn epi tas hexēs badioumai, ō agapētoi, theon epikaloumenos eis boētheian tēs hēmeteras tapeinotētos kai eis plērōsin tēs hēmōn epangelias.
Therefore, passing by this heresy as something toothless and full of folly, like a gecko …, I shall go on to the next, beloved, calling on God to help our lowliness and to fulfill our promise.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius dismisses the heresy and moves on.
- Holl marks a gap (*) in the text.
Notes on the original text
- Digital text corrected (Repeated word.): ἐπικαλούμενος καλούμενος → ἐπικαλούμενος.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 49.3.4 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-49-3-4). (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.
Haer. 50, chapter 1
50.1.1Holl GCS 25/31:244
Ἀπὸ τούτων τῶν δύο αἱρέσεων τῶν ὁμοῦ ἀλλήλαις μιχθεισῶν, κατὰ Φρύγας τε καὶ Κυϊντιλλιανῶν ἤτοι Πρισκιλλιανῶν, ἀνέκυψε πάλιν τῷ κόσμῳ ἑτέρα αἵρεσις Τεσσαρεσκαιδεκατιτῶν οὕτως καλουμένη.
Apo toutōn tōn dyo haireseōn tōn homou allēlais michtheisōn, kata Phrygas te kai Kyïntillianōn ētoi Priskillianōn, anekypse palin tǭ kosmǭ hetera hairesis Tessareskaidekatitōn houtōs kaloumenē.
From these two heresies, which are mixed together—the Cataphrygians and the Quintillians or Priscillians—another heresy again popped up in the world, called that of the Quartodecimans.
Notes and citation
Summary: The Quartodecimans are introduced.
- “Quartodecimans” (“fourteenth-day people”) kept the Pascha on the 14th of the lunar month.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.1.1 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-1). (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.
50.1.2Holl GCS 25/31:244
καὶ οὗτοι μὲν πάντα ἔχουσιν ὡς ἡ ἐκκλησία, σφάλλονται δὲ ἀπὸ πάντων διὰ τὸ μὴ τῇ ἀκολουθίᾳ καὶ τῇ διδασκαλίᾳ τοῦ θεσμοῦ προσανέχειν, Ἰουδαϊκοῖς ἔτι μύθοις προσανέχοντες. καὶ οὐδὲ τὰ ἴσα αὐτοῖς δογματίζουσιν· »οὐ γὰρ ἃ λέγουσιν οἴδασιν οὔτε περὶ τίνων διαβεβαιοῦνται«.
kai houtoi men panta echousin hōs hē ekklēsia, sphallontai de apo pantōn dia to mē tę̄ akolouthią kai tę̄ didaskalią tou thesmou prosanechein, Ioudaïkois eti mythois prosanechontes. kai oude ta isa autois dogmatizousin; »ou gar ha legousin oidasin oute peri tinōn diabebaiountai«.
These people hold everything as the church does, but they fall away from everything by not attending to the order and teaching of the ordinance, but still attending to Jewish myths. And they are not even consistent in what they teach; “for they understand neither what they say nor the things about which they make assertions.”
Titus 1:14 (allusion, medium confidence) · 1 Tim 1:7 (quotation, high confidence)
Notes and citation
Summary: The Quartodecimans are orthodox except in following Jewish customs.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.1.2 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-2). (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.
50.1.3Holl GCS 25/31:244–245
ἅπαξ γὰρ τοῦ ἔτους μίαν ἡμέραν τὸ Πάσχα οἱ τοιοῦτοι φιλονείκως ἄγουσι, καίτοι γε περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καλῶς καὶ ἴσως <ἡμῖν> ἔχοντες, προφήτας τε δεχόμενοι καὶ ἀποστόλους καὶ εὐαγγελιστάς, ἀνάστασιν δὲ σαρκὸς ὁμοίως ὁμολογοῦντες καὶ κρίσιν ἐσομένην καὶ ζωὴν αἰώνιον.
hapax gar tou etous mian hēmeran to Pascha hoi toioutoi philoneikōs agousi, kaitoi ge peri patros kai huiou kai hagiou pneumatos kalōs kai isōs <hēmin> echontes, prophētas te dechomenoi kai apostolous kai euangelistas, anastasin de sarkos homoiōs homologountes kai krisin esomenēn kai zōēn aiōnion.
For such people contentiously keep the Pascha once a year, on one day, although they hold rightly, and as we do, about Father and Son and Holy Spirit, accept the prophets and apostles and evangelists, and likewise confess the resurrection of the flesh, the coming judgment, and eternal life.
Notes and citation
Summary: They keep Easter on one fixed day but are otherwise orthodox.
- “Pascha” is the Christian Passover, Easter.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.1.3 (Holl GCS 25/31:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-3). (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.
50.1.4Holl GCS 25/31:245
περιέπεσαν δὲ ἀστοχήματι καὶ οὐ τῷ τυχόντι οὗτοι, δῆθεν κεχρημένοι τῷ ῥητῷ ᾧ εἶπεν ὁ νόμος ὅτι »ἐπικατάρατος ὃς οὐ ποιήσει τὸ Πάσχα τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνός«.
periepesan de astochēmati kai ou tǭ tychonti houtoi, dēthen kechrēmenoi tǭ rhētǭ hǭ eipen ho nomos hoti »epikataratos hos ou poiēsei to Pascha tę̄ tessareskaidekatę̄ tou mēnos«.
But these people have fallen into no ordinary error, supposedly relying on the text in which the law said, “Cursed is he who does not keep the Pascha on the fourteenth of the month.”
Num 9:13 (allusion, low confidence) · Deut 27:26 (echo, low confidence)
Notes and citation
Summary: They rely on a supposed curse in the Law.
- No such verse stands in the Law; compare Num 9:13 and Deut 27:26.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.1.4 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-4). (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.
50.1.5Holl GCS 25/31:245
ἕτεροι δὲ ἐξ αὐτῶν τὴν αὐτὴν μίαν ἡμέραν ἄγοντες καὶ τὴν αὐτὴν μίαν ἡμέραν νηστεύοντες καὶ τὰ μυστήρια ἐπιτελοῦντες, ἀπὸ τῶν Ἄκτων δῆθεν Πιλάτου αὐχοῦσι τὴν ἀκρίβειαν εὑρηκέναι, ἐν οἷς ἐμφέρεται τῇ πρὸ ὀκτὼ καλανδῶν Ἀπριλλίων τὸν σωτῆρα πεπονθέναι.
heteroi de ex autōn tēn autēn mian hēmeran agontes kai tēn autēn mian hēmeran nēsteuontes kai ta mystēria epitelountes, apo tōn Aktōn dēthen Pilatou auchousi tēn akribeian heurēkenai, en hois empheretai tę̄ pro oktō kalandōn Aprilliōn ton sōtēra peponthenai.
Others of them keep the same single day, fasting on the same single day and celebrating the mysteries, but they boast that they have found the exact date from the so-called Acts of Pilate, in which it is stated that the Savior suffered on the eighth day before the Kalends of April.
Notes and citation
Summary: Some Quartodecimans date the passion from the Acts of Pilate to 25 March.
- The eighth day before the Kalends of April is 25 March. The Acts of Pilate are an apocryphal account of Christ's trial.
Extrabiblical texts: Acts Pil. (Acts of Pilate; allusion)
Cite (SBL): Epiphanius, Pan. 50.1.5 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-5). (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.
50.1.6Holl GCS 25/31:245–246
καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ βούλονται ἄγειν τὸ Πάσχα ὁποίᾳ δἂν ἐμπέσῃ ἡ τεσσαρεσκαιδεκάτη τῆς σελήνης· οἱ δὲ ἐν τῇ Καππαδοκίᾳ τὴν αὐτὴν μίαν ἡμέραν τὴν πρὸ ὀκτὼ καλανδῶν Ἀπριλλίων ἄγουσι.
kai en ekeinę̄ tę̄ hēmerą boulontai agein to Pascha hopoią dan empesę̄ hē tessareskaidekatē tēs selēnēs; hoi de en tę̄ Kappadokią tēn autēn mian hēmeran tēn pro oktō kalandōn Aprilliōn agousi.
And they want to keep the Pascha on that day, on whatever day the fourteenth of the moon falls; but those in Cappadocia keep the same single day, the eighth before the Kalends of April.
Notes and citation
Summary: Some keep the 14th of the moon, the Cappadocians 25 March.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.1.6 (Holl GCS 25/31:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-6). (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.
50.1.7Holl GCS 25/31:246
καὶ ἐν αὐτοῖς δὲ στάσις οὐχ ἡ τυχοῦσα, τῶν μὲν λεγόντων τῇ τεσσαρεσκαιδεκάτῃ τῆς σελήνης, τῶν δὲ πρὸ ὀκτὼ καλανδῶν Ἀπριλλίων.
kai en autois de stasis ouch hē tychousa, tōn men legontōn tę̄ tessareskaidekatę̄ tēs selēnēs, tōn de pro oktō kalandōn Aprilliōn.
And among them too there is no small dispute, some saying the fourteenth of the moon, others the eighth before the Kalends of April.
Notes and citation
Summary: The Quartodecimans disagree among themselves.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.1.7 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-7). (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.
50.1.8Holl GCS 25/31:246
ἔτι δὲ εὕραμεν ἀντίγραφα Ἄκτων Πιλάτου, ἐν οἷς σημαίνει πρὸ δεκαπέντε καλανδῶν Ἀπριλλίων τὸ πάθος γεγενῆσθαι· τἀληθῆ δέ, ὡς ἐκ πολλῆς ἀκριβείας ἔγνωμεν, ἐν τῇ πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων τὸν σωτῆρα πεπονθέναι κατειλήφαμεν· τινὲς δὲ τῇ πρὸ δέκα καλανδῶν Ἀπριλλίων λέγουσιν.
eti de heuramen antigrapha Aktōn Pilatou, en hois sēmainei pro dekapente kalandōn Aprilliōn to pathos gegenēsthai; talēthē de, hōs ek pollēs akribeias egnōmen, en tę̄ pro dekatriōn kalandōn Aprilliōn ton sōtēra peponthenai kateilēphamen; tines de tę̄ pro deka kalandōn Aprilliōn legousin.
Moreover, we have found copies of the Acts of Pilate in which it is indicated that the passion took place on the fifteenth day before the Kalends of April. But the truth, as we have learned with great exactness, is that the Savior suffered on the thirteenth before the Kalends of April; some say on the tenth before the Kalends of April.
Notes and citation
Summary: Epiphanius dates the passion to 20 March against other dates.
- The fifteenth, thirteenth, and tenth days before the Kalends of April are 18, 20, and 23 March.
Cite (SBL): Epiphanius, Pan. 50.1.8 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-8). (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.
50.1.9Holl GCS 25/31:246
ἐξέπεσον δὲ καὶ οὗτοι τοῦ προκειμένου. δέδια δὲ καὶ περὶ τούτων ἐπὶ πλεῖστον μηκῦναι τὸ λόγον· πολλὰ γὰρ ἔχομεν λέγειν.
exepeson de kai houtoi tou prokeimenou. dedia de kai peri toutōn epi pleiston mēkynai to logon; polla gar echomen legein.
These too have fallen away from the subject. I am afraid of lengthening my discussion about them too far; for we have much to say.
Notes and citation
Summary: Epiphanius will keep his account short.
Cite (SBL): Epiphanius, Pan. 50.1.9 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-1-9). (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. 50, chapter 2
50.2.1Holl GCS 25/31:246
2. Πληρώσας γὰρ ὁ νομοθέτης τὸν πάντα νόμον Μωυσῆς, ἐκ θεοῦ λαβὼν τὸ πρόσταγμα ἐν τῇ ἐσχάτῃ βίβλῳ τουτέστιν Δευτερονομίῳ τίθησι πάσας τὶς κατέρας, ὀὐ μόνον περὶ Πάσχων ἀλλὰ καὶ περὶ περιτομῆς καὶ περὶ δεκατώσεως καὶ προσφορῶν·
2. Plērōsas gar ho nomothetēs ton panta nomon Mōysēs, ek theou labōn to prostagma en tę̄ eschatę̄ biblǭ toutestin Deuteronomiǭ tithēsi pasas tis kateras, ou monon peri Paschōn alla kai peri peritomēs kai peri dekatōseōs kai prosphorōn;
2. For when Moses the lawgiver had completed the whole law, having received the command from God, he set all the curses in the last book, that is, Deuteronomy—not only about the Pascha, but also about circumcision, tithing, and offerings;
Deut 27:15 (allusion, low confidence)
Notes and citation
Summary: Deuteronomy's curses cover many commands, not only the Passover.
- τὶς κατέρας is translated by sense as τὰς κατάρας, “the curses”.
Notes on the original text
- Digital text corrected (Stray page-break marker in the digital text.): νόμον | Μωυσῆς → νόμον Μωυσῆς.
Cite (SBL): Epiphanius, Pan. 50.2.1 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-1). (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.
50.2.2Holl GCS 25/31:246
ὥστε οὖν εἰ μίαν κατάραν πεφεύγασιν, εἰς πολλὰς ἑαυτοὺς ἐνέπειραν· εὑρεθήσονται γὰρ ἐπικατάρατοι μὴ περιτεμνόμενοι, ἐπικατάρατοι μὴ ἀποδεκατοῦντες καὶ ἐπικατάρατοι γίνονται μὴ εἰς Ἱερουσαλὴμ προσφέροντες.
hōste oun ei mian kataran pepheugasin, eis pollas heautous enepeiran; heurethēsontai gar epikataratoi mē peritemnomenoi, epikataratoi mē apodekatountes kai epikataratoi ginontai mē eis Hierousalēm prospherontes.
so then, if they have escaped one curse, they have entangled themselves in many; for they will be found cursed for not being circumcised, cursed for not tithing, and they become cursed for not bringing offerings to Jerusalem.
Gal 3:10 (echo, low confidence)
Notes and citation
Summary: By keeping one law they incur the curses of all the others.
Cite (SBL): Epiphanius, Pan. 50.2.2 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-2). (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.
50.2.3Holl GCS 25/31:246–247
καὶ ὦ τῶν ἀνθρώπων τῶν εἰς πολλὰς ἑαυτοὺς ἐρεσχελίας ἐμβαλ- λόντων· ἀληθῶς γὰρ ἔστιν εἰπεῖν ἐκεῖνο τὸ ῥῆμα τὸ συνετὸν τοῦ Ἐκκλησιαστοῦ, τὸ ἐκ πνεύματος ἁγίου ἡμῖν διεσταλμένον ὅτι »τοῦτο ἔγων ὁ Ἐκκλησιαστής, ὅτι ὁ θεὸς συνετὸν ἀνθρωπον ἐποίησεν εὐθῆ, αὐτοῖ δὲ ἐζήτησαν αὑτοῖς πολλὰς ὁδούς«.
kai ō tōn anthrōpōn tōn eis pollas heautous ereschelias embal- lontōn; alēthōs gar estin eipein ekeino to rhēma to syneton tou Ekklēsiastou, to ek pneumatos hagiou hēmin diestalmenon hoti »touto egōn ho Ekklēsiastēs, hoti ho theos syneton anthrōpon epoiēsen euthē, autoi de ezētēsan hautois pollas hodous«.
O these people who throw themselves into so many frivolities! For truly one can say that wise saying of Ecclesiastes, set out for us by the Holy Spirit: “This I found, says the Preacher: that God made man intelligent and upright, but they sought for themselves many ways.”
Eccl 7:29 (quotation, high confidence)
Notes and citation
Summary: Ecclesiastes describes how people seek many crooked ways.
- Eccl 7:29, quoted freely; ἔγων is read as εὗρον (“I found”).
Notes on the original text
- Digital text corrected (OCR letter slip.; Transposed letters.): συεντὸν → συνετὸν; ὁδούε → ὁδούς.
Cite (SBL): Epiphanius, Pan. 50.2.3 (Holl GCS 25/31:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-3). (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.
50.2.4Holl GCS 25/31:247
πόθεν γὰρ οὐ διαπίπτει τούτων ἡ διάνοια; πρῶτον γὰρ εἰ τῇ τεσσαρεσκαιδεκάτῃ τὸ Πάσχα ἄγουσι, χρείαν ἔχουσι τὸ πρόβατον λαβεῖν ἀπὸ δεκάτης καὶ τηρεῖν αὐτὸ ἕως τεσσαρεσκαιδεκάτης, καὶ οὐκέτι μία ἡμέρα ἔσται τῆς νηστείας ἀλλὰ πέντε, ἥ τε δεκάτη καὶ ἑνδεκάτη καὶ δωδεκάτη καὶ τρισκαιδεκάτη καὶ τεσσαρεσκαιδε κάτη·
pothen gar ou diapiptei toutōn hē dianoia? prōton gar ei tę̄ tessareskaidekatę̄ to Pascha agousi, chreian echousi to probaton labein apo dekatēs kai tērein auto heōs tessareskaidekatēs, kai ouketi mia hēmera estai tēs nēsteias alla pente, hē te dekatē kai hendekatē kai dōdekatē kai triskaidekatē kai tessareskaide katē;
Where does their thinking not collapse? First, if they keep the Pascha on the fourteenth, they need to take the lamb from the tenth and keep it until the fourteenth, and then the fast will no longer be one day but five: the tenth, eleventh, twelfth, thirteenth, and fourteenth;
Exod 12:3 (allusion, high confidence) · Exod 12:6 (allusion, high confidence)
Notes and citation
Summary: The Law requires the lamb from the tenth day, so their one-day fast fails.
Notes on the original text
- Digital text corrected (OCR letter slip (θ for δ).): τεσσαρεσκαιθεκάτης → τεσσαρεσκαιδεκάτης.
Topics: Fasting
Cite (SBL): Epiphanius, Pan. 50.2.4 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-4). (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.
50.2.5Holl GCS 25/31:247
ἐὰν δὲ πρὸς ἑσπέραν τυθῇ τὸ Πάσχα, ἡ αὐτὴ τεσσαρεσκαιδεκάτη ἐπιφώσκουσα ἓξ ἐπιτελεῖ ἡμέρας ἐν τῇ νηστείᾳ, καὶ οὐκέτι μία ἔσται τῆς νηστείας καὶ διέπεσεν ἡ περι μιᾶς ἡμέρας αὐτῶν ζήτησις, οὐ μία τις οὖσα.
ean de pros hesperan tythę̄ to Pascha, hē autē tessareskaidekatē epiphōskousa hex epitelei hēmeras en tę̄ nēsteią, kai ouketi mia estai tēs nēsteias kai diepesen hē peri mias hēmeras autōn zētēsis, ou mia tis ousa.
and if the Pascha is sacrificed toward evening, the same fourteenth, as it dawns, makes six days in the fast; the fast will no longer be one day, and their argument about one day collapses, since it is not one day at all.
Notes and citation
Summary: Their reckoning of a one-day fast is inconsistent.
Topics: Fasting
Cite (SBL): Epiphanius, Pan. 50.2.5 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-5). (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.
50.2.6Holl GCS 25/31:247
ἔστι γὰρ τὰ πρωτότυπα συνεζευγμένα καὶ ἐζημίωνται οὐκ ὀλίγην κατὰ θεὸν πραγματείαν. ἔδει γὰρ τὸν Χριστὸν ἐν τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ θύεσθαι κατὰ τὸν νόμον, ὅπως λήξῃ παρʼ αὐτοῖς τὸ φωτίζον αὐτοὺς φῶς κατὰ τὸν νόμον, τοῦ ἡλίου ἀνατείλαντος καὶ σκεπάσαντος τῆς σελήνης τὸ σέλας.
esti gar ta prōtotypa synezeugmena kai ezēmiōntai ouk oligēn kata theon pragmateian. edei gar ton Christon en tę̄ tessareskaidekatę̄ hēmerą thyesthai kata ton nomon, hopōs lēxę̄ parʼ autois to phōtizon autous phōs kata ton nomon, tou hēliou anateilantos kai skepasantos tēs selēnēs to selas.
For the original types are joined together, and they have lost no small part of God's dispensation. For Christ had to be sacrificed on the fourteenth day according to the law, so that the light that gave them light according to the law might cease among them, when the sun rose and covered the brightness of the moon.
Notes and citation
Summary: Christ's sacrifice on the fourteenth fulfilled the Law's type.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 50.2.6 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-6). (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.
50.2.7Holl GCS 25/31:247
ἀπὸ γὰρ τεσσαρεσκαιδεκάτης καὶ κάτω φθίνει τὸ φαινόμενος τῆς σελήνης· οὕτω καὶ ἐν τῷ νόμῳ ἀπὸ τῆς τοῦ Χριστοῦ παρουσίας καὶ πάθους ἠμαυρώθη ἡ Ἰουδαϊκὴ συναγωγή, κατηύγασε δὲ τὸ εὐαγγέλιον, μὴ καταλυθέντος τοῦ νόμου ἀλλὰ πληρωθέντος, μὴ καταργηθέντος τοῦ τύπου ἀλλὰ παραστήσαντος τὴν ἀλήθειαν.
apo gar tessareskaidekatēs kai katō phthinei to phainomenos tēs selēnēs; houtō kai en tǭ nomǭ apo tēs tou Christou parousias kai pathous ēmaurōthē hē Ioudaïkē synagōgē, katēugase de to euangelion, mē katalythentos tou nomou alla plērōthentos, mē katargēthentos tou typou alla parastēsantos tēn alētheian.
For from the fourteenth onward the visible moon wanes; so too in the law, from Christ's coming and passion the Jewish synagogue was darkened, and the gospel shone forth—the law not being abolished but fulfilled, the type not being made void but having brought forth the truth.
Matt 5:17 (allusion, high confidence)
Notes and citation
Summary: The waning moon pictures the synagogue's eclipse by the gospel.
- Epiphanius's view of the synagogue, translated as written.
Cite (SBL): Epiphanius, Pan. 50.2.7 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-7). (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.
50.2.8Holl GCS 25/31:247
οὕτω γὰρ καὶ ἐν τῷ πεποιηκέναι τὸ Πάσχα ἐν τῇ Ἱεριχὼ εὐθὺς ἐπήνεγκεν ἡ θεία γραφὴ λέγουσα »καὶ ἐποίησαν οἱ υἱοὶ Ἰσραὴλ τὸ Πάσχα καὶ ἔφαγον ἐν Γαλγάλοις, καὶ ἐξέλιπε τὸ μάννα«,
houtō gar kai en tǭ pepoiēkenai to Pascha en tę̄ Hierichō euthys epēnenken hē theia graphē legousa »kai epoiēsan hoi huioi Israēl to Pascha kai ephagon en Galgalois, kai exelipe to manna«,
Thus too, when they had kept the Pascha at Jericho, the divine Scripture at once added, saying, “And the sons of Israel kept the Pascha and ate in Gilgal, and the manna ceased,”
Josh 5:10 (quotation, medium confidence) · Josh 5:12 (quotation, medium confidence)
Notes and citation
Summary: At Jericho the manna ceased after the Passover.
- Josh 5:10–12, quoted freely.
Cite (SBL): Epiphanius, Pan. 50.2.8 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-8). (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.
50.2.9Holl GCS 25/31:247–248
προσμαρτυροῦσα αὐτοῖς [ἡ θεία γραφὴ] καὶ προφητεύουσα ὅτι τῷ πάθει κυρίου διὰ τὴν αὐτῶν ἐπαρνησιθεΐαν λήξει πραʼ αὐτοῖς ἡ βρῶσις ἡ ἀγγελικὴ καὶ ἐπουράνοις, ὅπερ μάννα παρʼ αὐτοῖς κέκληται.
prosmartyrousa autois [hē theia graphē] kai prophēteuousa hoti tǭ pathei kyriou dia tēn autōn eparnēsitheïan lēxei praʼ autois hē brōsis hē angelikē kai epouranois, hoper manna parʼ autois keklētai.
bearing witness about them and prophesying that at the Lord's passion, because of their denial of God, the angelic and heavenly food, which among them was called manna, would cease among them.
Textual problem in this passage: see the notes.
Ps 78:25 (echo, low confidence)
Notes and citation
Summary: The end of the manna foreshadows the end of the Law's gifts at the passion.
- The editor deletes “the divine Scripture” (repeated). Epiphanius's polemic, translated as written.
Cite (SBL): Epiphanius, Pan. 50.2.9 (Holl GCS 25/31:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-2-9). (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. 50, chapter 3
50.3.1Holl GCS 25/31:248
3. Πανταχόθεν δὲ ἡ ἁγία τοῦ θεοῦ ἐκκλησία περὶ τῆς χρείας ταύτης τῆς μυσταγωγίας συλλέγουσα τὸν σύνδεσμον οὐ διαπίπτει τῆς ἀληθείας.
3. Pantachothen de hē hagia tou theou ekklēsia peri tēs chreias tautēs tēs mystagōgias syllegousa ton syndesmon ou diapiptei tēs alētheias.
3. But the holy church of God, gathering from every side the bond of truth concerning the use of this mystery, does not fall away from the truth.
Notes and citation
Summary: The church keeps the true reckoning of Easter.
Cite (SBL): Epiphanius, Pan. 50.3.1 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-3-1). (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.
50.3.2Holl GCS 25/31:248
κέχρηται γὰρ οὐ μόνον τῇ τεσσαρεσκαιδεκάτῃ, ἀλλὰ καὶ τῇ ἑβδομάδι τῇ κατὰ περίοδον ἀνακυκλουμένῃ <ἐν τῇ> τάξει τῶν τοῦ σαββάτου ἑπτὰ ἡμερῶν, ἵνα κατὰ τὰ ὑπὸ τοῦ κυρίου γενόμενα <ὡς> κατὰ τὸ πρωτότυπον εἴη ἡ ἀνάστασίς τε καὶ εὐωχία.
kechrētai gar ou monon tę̄ tessareskaidekatę̄, alla kai tę̄ hebdomadi tę̄ kata periodon anakykloumenę̄ <en tę̄> taxei tōn tou sabbatou hepta hēmerōn, hina kata ta hypo tou kyriou genomena <hōs> kata to prōtotypon eiē hē anastasis te kai euōchia.
For it uses not only the fourteenth, but also the week that comes round in its cycle in the order of the seven days of the sabbath, so that, in keeping with what was done by the Lord, the resurrection and the feast may be as in the original pattern.
Notes and citation
Summary: The church also follows the weekly cycle so Easter falls on the day of resurrection.
Notes on the original text
- Digital text corrected (OCR letter slip (δ for κ).): ἀναδυκλουμένῃ → ἀνακυκλουμένῃ.
Cite (SBL): Epiphanius, Pan. 50.3.2 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-3-2). (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.
50.3.3Holl GCS 25/31:248
καὶ κέχρηται οὐ μόνον τῇ τεσσαρεσκαιδεμάτῃ τῆς σελήνης, ἀλλὰ καὶ τῷ δρόμῳ τοῦ ἡλίου, ἵνα μὴ ἐν ἑνὶ ἐνιαυτῷ δύο Πάσχα ποιοῦντες ἐν τῷ ἑτέρῳ μηδὲ ἓν Πάσχα τελέσωμεν.
kai kechrētai ou monon tę̄ tessareskaidematę̄ tēs selēnēs, alla kai tǭ dromǭ tou hēliou, hina mē en heni eniautǭ dyo Pascha poiountes en tǭ heterǭ mēde hen Pascha telesōmen.
And it uses not only the fourteenth of the moon but also the course of the sun, so that we may not keep two Paschas in one year and not even one Pascha in another.
Notes and citation
Summary: The church also follows the solar year.
Cite (SBL): Epiphanius, Pan. 50.3.3 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-3-3). (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.
50.3.4Holl GCS 25/31:248
διὸ παρατηρούμεθα μὲν τὴν τεσσαρεσκαιδεκάτην, ὑπερβαίνομεν δὲ τὴν ἰσημερίαν φέρομέν τε ἐπὶ τὴν ἁγίαν κυριακὴν τὸ τέλος τῆς συμπληρώσεως· λαμβάνομεν δὲ τὸ πρόβατον ἀπὸ δεκάτης, <τὸ> ὄνομα Ἰησοῦ ἐπιγνόντες διὰ τοῦ ἰῶτα, ἵνα μὴ λάθῃ ἡμᾶς μηδὲν τῶν κατὰ τὴν ἀλήθειαν πᾶσαν τῆς ζωτικῆς ταύτης τοῦ Πάσχα * τῆς ἐκκλησιαστικῆς καὶ ἀληθινῆς πραγματείας.
dio paratēroumetha men tēn tessareskaidekatēn, hyperbainomen de tēn isēmerian pheromen te epi tēn hagian kyriakēn to telos tēs symplērōseōs; lambanomen de to probaton apo dekatēs, <to> onoma Iēsou epignontes dia tou iōta, hina mē lathę̄ hēmas mēden tōn kata tēn alētheian pasan tēs zōtikēs tautēs tou Pascha * tēs ekklēsiastikēs kai alēthinēs pragmateias.
Therefore we observe the fourteenth, but we go past the equinox and bring the end of the completion to the holy Lord's day; and we take the lamb from the tenth, recognizing the name of Jesus through the iota, so that nothing may escape us of all that belongs in truth to this life-giving … of the Pascha, the church's true dispensation.
Textual problem in this passage: see the notes.
Exod 12:3 (allusion, high confidence)
Notes and citation
Summary: The church observes the fourteenth, the equinox, and Sunday, and sees Jesus in the tenth day.
- Iota, the first letter of Jesus' name in Greek, has the numerical value ten. Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 50.3.4 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-3-4). (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.
50.3.5Holl GCS 25/31:248
ὑπερβήσομαι δὲ καὶ τοῦτο τὸ ἐμφύσημα τοῦ βαιῶνος εἴτʼ οὖν φυσάλου ὄφεως, διὰ τῆς τοῦ Χριστοῦ δυνάμεως ἐπισφραγισάμενος καὶ ἐπὶ τὰς ἑξῆς τὸν νοῦν προτείνων, θεὸν συνήθως ἐπικαλούμενος εἰς βοήθειαν.
hyperbēsomai de kai touto to emphysēma tou baiōnos eitʼ oun physalou opheōs, dia tēs tou Christou dynameōs episphragisamenos kai epi tas hexēs ton noun proteinōn, theon synēthōs epikaloumenos eis boētheian.
I shall pass over this too—the puffing of the little snake, or puff-adder—having sealed it off by the power of Christ, and turning my mind to the next, calling on God for help as usual.
Notes and citation
Summary: Epiphanius moves on from the Quartodecimans.
Notes on the original text
- Digital text corrected (Stray page-break marker in the digital text.): βοήθειαν. | → βοήθειαν..
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 50.3.5 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-50-3-5). (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.
Haer. 51, chapter 1
51.1.1Holl GCS 25/31:248–249
Καθεξῆς δὲ τούτων τῶν αἱρέσεων μετὰ τὴν κατὰ Φρύγας τε καὶ Κυϊντιλλιανοὺς καὶ Τεσσαρεσκαιδεκατίτας οὕτω καλουμένους, ἀνεφύη τῷ βίῳ αἵρεσις ἑτέρα, ὥσπερ ἑρπετὸν ἀσθενές, μὴ δυνάμενος ἀντισχεῖν πρὸς τὴν ὀσμὴν τῆς δικτάμνου εἴτʼ στύρακος ἢ λιβανωτίδος ἢ τῆς ἀβροτόνου ἢ τῆς ὀσμῆς τῆς ἀσφάλτου ἢ τοῦ θυμιάματος ἢ τοῦ λίθου τοῦ γαγάτου ἢ τοῦ κέρατος τῆς ἐλάφου.
Kathexēs de toutōn tōn haireseōn meta tēn kata Phrygas te kai Kyïntillianous kai Tessareskaidekatitas houtō kaloumenous, anephyē tǭ biǭ hairesis hetera, hōsper herpeton asthenes, mē dynamenos antischein pros tēn osmēn tēs diktamnou eitʼ styrakos ē libanōtidos ē tēs abrotonou ē tēs osmēs tēs asphaltou ē tou thymiamatos ē tou lithou tou gagatou ē tou keratos tēs elaphou.
In succession to these heresies, after those called Cataphrygians, Quintillians, and Quartodecimans, another heresy sprang up in the world, like a feeble reptile that cannot withstand the smell of dittany, or storax, or libanotis, or southernwood, or the smell of asphalt, or incense, or jet stone, or deer's horn.
Notes and citation
Summary: A new heresy arose, like a weak snake repelled by strong scents.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.1.1 (Holl GCS 25/31:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-1-1). (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.
51.1.2Holl GCS 25/31:249
φασὶ γὰρ οἱ ἐν τῇ πείρᾳ τούτων γεγονότες ταῦτα τὰ εἴδη ἀπελαστικὰ εἶναι ἑρπετῶν ἰοβόλων· καὶ τὴν μὲν δίκταμνον τίκταμνον τινὲς καλοῦσιν ἀπὸ τοῦ τοὺς παῖδας τῶν ἰατρῶν κεχρῆσθαι ταύτῃ εἰς τὴν τῶν τικτουσῶν γυναικῶν βοήθειαν. ὥστε ἀφʼ ἡμῶν εἰκότως ἀπεικάζεσθαι εἰς τὸν ἄνωθεν ἐλθόντα θεὸν Λόγον ἀπὸ τῶν ἐπουρανίων, ἐκ πατρὸς ἀχρόνως καὶ ἀνάρχως γεγεννημένον.
phasi gar hoi en tę̄ peirą toutōn gegonotes tauta ta eidē apelastika einai herpetōn iobolōn; kai tēn men diktamnon tiktamnon tines kalousin apo tou tous paidas tōn iatrōn kechrēsthai tautę̄ eis tēn tōn tiktousōn gynaikōn boētheian. hōste aphʼ hēmōn eikotōs apeikazesthai eis ton anōthen elthonta theon Logon apo tōn epouraniōn, ek patros achronōs kai anarchōs gegennēmenon.
For those who have experience of these things say that these kinds drive off venomous reptiles. Some call dittany tiktamnos, because physicians' sons use it to help women in childbirth. So it may fittingly be likened by us to God the Word, who came from above, from the heavens, begotten of the Father timelessly and without beginning.
Notes and citation
Summary: Dittany, which aids childbirth, pictures the eternally begotten Word.
- The name tiktamnos is derived from tiktein, “to give birth”.
Notes on the original text
- Digital text corrected (Dropped letter.; OCR letter slip (γ for η).; Stray letter.): φαςὶ → φασὶ; τοὺ παῖδας → τοὺς παῖδας; τικτουςῶν → τικτουσῶν; γεγεννγμένον → γεγεννημένον.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.1.2 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-1-2). (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.
51.1.3Holl GCS 25/31:249
φησὶ γὰρ ὁ Σολομῶν περὶ τῆς ἄφρονος καὶ φαύλης γυναικὸς ὅτι »μισεῖ λόγον ἀσφαλείας«· οὕτως καὶ οὗτοι τὰ στερεὰ τοῦ κηρύγματος μεμισήκασιν, ἐπίγειοι ὄντες καὶ πρὸς τὰ ἐπουράνια ἀπεχθανόμενοι.
phēsi gar ho Solomōn peri tēs aphronos kai phaulēs gynaikos hoti »misei logon asphaleias«; houtōs kai houtoi ta sterea tou kērygmatos memisēkasin, epigeioi ontes kai pros ta epourania apechthanomenoi.
For Solomon says of the foolish and worthless woman that she “hates a word of security”; so these too have hated the solid things of the preaching, being earthly and hostile to the heavenly.
Prov 11:15 (allusion, low confidence)
Notes and citation
Summary: The heretics hate the firm teaching of the faith.
- The source of the quotation is uncertain; Prov 11:15 (LXX) has a similar phrase.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.1.3 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-1-3). (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.
51.1.4Holl GCS 25/31:249
ὅθεν δεδιότες τὴν φωνὴν τοῦ ἁγίου πνεύματος τὴν λέγουσαν »φωνὴ κυρίου καταρτιζομένη ἐλάφους« * τοῦ εἰπόντος τοῖς ἑαυτοῦ δούλοις καὶ ἀποστόλοις »ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν πατεῖν ἐπὶ ὄφεις καὶ σκορπίους καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ«.
hothen dediotes tēn phōnēn tou hagiou pneumatos tēn legousan »phōnē kyriou katartizomenē elaphous« * tou eipontos tois heautou doulois kai apostolois »idou dedōka hymin tēn exousian patein epi opheis kai skorpious kai epi pasan tēn dynamin tou echthrou«.
Hence they fear the voice of the Holy Spirit that says, “The voice of the Lord prepares the deer” … of him who said to his servants and apostles, “Behold, I have given you authority to tread on serpents and scorpions and over all the power of the enemy.”
Textual problem in this passage: see the notes.
Ps 29:9 (28:9 LXX) (quotation, high confidence) · Luke 10:19 (quotation, high confidence)
Notes and citation
Summary: The heretics fear the voice of the Lord that empowers the apostles against serpents.
- Holl marks a gap (*) in the text. Ps 29:9 is quoted in its Septuagint form; the deer, whose horn was thought to repel snakes, stand for the apostles.
Notes on the original text
- Digital text corrected (Repeated syllables.): σκορπίους πίους → σκορπίους.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.1.4 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-1-4). (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.
51.1.5Holl GCS 25/31:249
αὕτη γὰρ ἦν ἡ φωνὴ ἡ καταρτιζομένη ἐλάφους, ἡ δοθεῖσα εἰς τὸν κόσμον διὰ τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν καταπατῆσαι τὴν τοῦ διαβόλου ἐναντιότητα· ἐξ ὧν <ὢν> ὁ ἅγιος Ἰωάννης ἀκρότατα ἐπέστησε καὶ διήλεγξα τὴν δύναμιν τῶν πεπλανημένων καὶ ὀφιομόρφων.
hautē gar ēn hē phōnē hē katartizomenē elaphous, hē dotheisa eis ton kosmon dia tōn hagiōn apostolōn kai euangelistōn katapatēsai tēn tou diabolou enantiotēta; ex hōn <ōn> ho hagios Iōannēs akrotata epestēse kai diēlenxa tēn dynamin tōn peplanēmenōn kai ophiomorphōn.
For this was the voice that prepares the deer, given to the world through the holy apostles and evangelists to trample down the devil's opposition. Holy John, being one of them, stood out above all and refuted the power of those who had gone astray and taken the form of serpents.
Notes and citation
Summary: John above all refuted the serpent-like heretics.
- διήλεγξα is translated as διήλεγξε (“refuted”).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.1.5 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 2
51.2.1Holl GCS 25/31:249
2. Ἀλλὰ οὐκ ἰσχύσουσιν ἐν τῇ κιβωτῶν οἱ τοιοῦτοι. ἐπιτρέπειται γὰρ ὁ ἅγιος Νῶε κατὰ τὸ ῥῆμα κυρίου ἐπασφαλίσασθαι τὴν τοιαύτην, ὥς φησι πρὸς αὐτόν »ἀσφαλτώσεις αὐτὴν ἔσωθεν καὶ ἔξωθεν«, ἵνα δείξῃ τὸ εἶδος τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας, ἐχούσης τῆς ἀσφάλτου τὴν δύναμιν, τὴν ἀποδιώκουσαν τὰ δεινὰ καὶ ὀλετήρια ἑρπετώδη διδάγματα· ὅπου γὰρ θυμιᾶται ἡ ἄσφαλτος, οὐκ ἰσχύει στῆναι ὄφις.
2. Alla ouk ischysousin en tę̄ kibōtōn hoi toioutoi. epitrepeitai gar ho hagios Nōe kata to rhēma kyriou epasphalisasthai tēn toiautēn, hōs phēsi pros auton »asphaltōseis autēn esōthen kai exōthen«, hina deixę̄ to eidos tēs hagias tou theou ekklēsias, echousēs tēs asphaltou tēn dynamin, tēn apodiōkousan ta deina kai oletēria herpetōdē didagmata; hopou gar thymiatai hē asphaltos, ouk ischyei stēnai ophis.
2. But such people will have no strength against the ark. For holy Noah was charged, by the Lord's word, to make it secure, as he says to him, “You shall pitch it with asphalt inside and outside,” to show the form of the holy church of God, which has the power of asphalt that drives away terrible and destructive serpent-like doctrines; for where asphalt is burned, a snake cannot stand.
Gen 6:14 (quotation, high confidence)
Notes and citation
Summary: Noah's ark sealed with pitch pictures the church repelling heresy.
Notes on the original text
- Digital text corrected (OCR slip (breathing and letter).): ὕπου → ὅπου.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.2.1 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-2-1). (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.
51.2.2Holl GCS 25/31:249–250
ἐκάρωσε τοίνυν αὐτοὺς τὸ ἅγιον θυμίαμα τοῦ στύρακος καὶ παραι- τοῦνται τούτου τὴν εὐωδίαν καὶ * τῆς ἀβροτόνου εἴτʼ οὖν λιβανωτίδος ἡ δύναμις, κατʼ αὐτοῦ τοῦ ὄφεως ἐπιφύσασα καὶ ἐπάνω τοῦ λωλεοῦ αὐτοῦ ἐκβλαστήσασα.
ekarōse toinyn autous to hagion thymiama tou styrakos kai parai- tountai toutou tēn euōdian kai * tēs abrotonou eitʼ oun libanōtidos hē dynamis, katʼ autou tou opheōs epiphysasa kai epanō tou lōleou autou ekblastēsasa.
So the holy incense of storax has stupefied them, and they refuse its fragrance, and … the power of southernwood or libanotis, which grows up against the serpent itself and sprouts over its lair.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The church's fragrant herbs drive the serpents away.
- Holl marks a gap (*) in the text. λωλεοῦ is read as φωλεοῦ (“lair”).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.2.2 (Holl GCS 25/31:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-2-2). (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.
51.2.3Holl GCS 25/31:250
ἔνθα γὰρ τὸν Χριστὸν ἐκ παρατριβῆς ψιλὸν ἄνθρωπον ἐκήρυττεν ὁ Ἐβίων καὶ ὁ Κήρινθος καὶ οἱ ἀμφʼ αὐτούς, φημὶ δὲ ἐν τῇ Ἀσίᾳ, ἐκεῖ τὸ πνεῦμα τὸ ἅγιον ἀνέτειλε τῷ κόσμῳ ταύτην τὴν ἁγίαν βοτάνην εἴτʼ οὖν θάμνον, τὴν ἀποδιώξασαν τὸν ὄφιν καὶ λύσασαν τὴν τοῦ διαβόλου τυραννίδα.
entha gar ton Christon ek paratribēs psilon anthrōpon ekērytten ho Ebiōn kai ho Kērinthos kai hoi amphʼ autous, phēmi de en tę̄ Asią, ekei to pneuma to hagion aneteile tǭ kosmǭ tautēn tēn hagian botanēn eitʼ oun thamnon, tēn apodiōxasan ton ophin kai lysasan tēn tou diabolou tyrannida.
For where Ebion and Cerinthus and their followers were preaching Christ as a mere man born from intercourse—in Asia, I mean—there the Holy Spirit caused this holy herb, or shrub, to spring up for the world, which drove away the serpent and broke the devil's tyranny.
Notes and citation
Summary: John's Gospel arose in Asia against those who called Christ a mere man.
- The “herb” is John and his Gospel.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.2.3 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-2-3). (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.
51.2.4Holl GCS 25/31:250
ἐκεῖ γὰρ ὁ ἅγιος Ἰωάννης μεθʼ ἡλικίαν γηραλέαν ἐπιτρέπεται ὑπὸ τοῦ πνεύμετος τοῦ ἁγίου κηρῦξαι καὶ ἀνακάμψαι τοὺς ἐν τῇ ὁδῷ πεπλανημένους· οὐ μετὰ ἀνάγκης, ἀλλὰ μετὰ προαιρέσεως τοῖς πειθομένοις ἀποκαλύψας θεοῦ τὸ φῶς τὸ ἐν τῇ ἁγίᾳ θεοῦ διδασκαλίᾳ.
ekei gar ho hagios Iōannēs methʼ hēlikian gēralean epitrepetai hypo tou pneumetos tou hagiou kēryxai kai anakampsai tous en tę̄ hodǭ peplanēmenous; ou meta anankēs, alla meta proaireseōs tois peithomenois apokalypsas theou to phōs to en tę̄ hagią theou didaskalią.
For there holy John, in his old age, was charged by the Holy Spirit to preach and to turn back those who had gone astray on the way—not by compulsion but by free choice, revealing to those who were persuaded the light of God that is in God's holy teaching.
Notes and citation
Summary: In old age John was moved by the Spirit to preach against error in Asia.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.2.4 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-2-4). (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.
51.2.5Holl GCS 25/31:250
ἀλλʼ ἕως πότε μηκύνω τὸν λόγον; καὶ γὰρ τῷ μὲν ὄντι ὅπου ἀναφύει ἡ ἀβρότονος, ἐκεῖ ὄφις οὐκέτι ἐγκαταμένει οὔτε ἐμφωλεύει, καὶ ὅπου θεοῦ ἀληθὴς διδασκαλία, οὐ κατισχύσει κατοικητήριον ἑρπετώδους διδασκαλίας, ἀλλὰ διολεῖται.
allʼ heōs pote mēkynō ton logon? kai gar tǭ men onti hopou anaphyei hē abrotonos, ekei ophis ouketi enkatamenei oute emphōleuei, kai hopou theou alēthēs didaskalia, ou katischysei katoikētērion herpetōdous didaskalias, alla dioleitai.
But how long shall I lengthen my discussion? For in truth, where southernwood springs up, a snake no longer stays or makes its lair; and where God's true teaching is, a dwelling of serpentine teaching will not prevail, but will perish.
Notes and citation
Summary: Where true teaching grows, false teaching cannot stay.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.2.5 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-2-5). (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.
Haer. 51, chapter 3
51.3.1Holl GCS 25/31:250
3. Φάσκουσι τοίνυν οἱ Ἄλογοι — ταύτην γὰρ αὐτοῖς ἐπιτίθημι τὴν ἐπωνυμίαν· ἀπὸ γὰρ τῆς δεῦρο οὕτως κληθήσονται καὶ οὕτως, ἀγαπητοί, ἐπιθῶμεν αὐτοῖς ὄνομα, τουτέστιν Ἀλόγων.
3. Phaskousi toinyn hoi Alogoi — tautēn gar autois epitithēmi tēn epōnymian; apo gar tēs deuro houtōs klēthēsontai kai houtōs, agapētoi, epithōmen autois onoma, toutestin Alogōn.
3. So the Alogi say—for I give them this name; from now on they shall be called so. And so, beloved, let us give them a name, that is, “Alogi.”
Notes and citation
Summary: Epiphanius names the sect 'Alogi'.
- Alogi means both “without the Word (Logos)” and “irrational”.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.3.1 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-3-1). (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.
51.3.2Holl GCS 25/31:250
εἶχον μὲν γὰρ τὴν αἵρεσιν * καλουμένην, ἀποβάλλουσαν Ἰωάννου τὰς βίβλους. ἐπεὶ οὖν τὸν Λόγον οὐ δέχονται τὸν παρὰ Ἰωάννου κεκηρυγμένον, Ἄλογοι κληθήσονται.
eichon men gar tēn hairesin * kaloumenēn, apoballousan Iōannou tas biblous. epei oun ton Logon ou dechontai ton para Iōannou kekērygmenon, Alogoi klēthēsontai.
For they held the heresy called …, which rejects John's books. Since, then, they do not accept the Word preached by John, they will be called Alogi.
Textual problem in this passage: see the notes.
Notes and citation
Summary: They are called Alogi because they reject John's writings about the Word.
- Holl marks a gap (*) in the text, where the heresy's name has fallen out.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.3.2 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-3-2). (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.
51.3.3Holl GCS 25/31:250
ἀλλότριοι τοίνυν παντάπασιν ὑπάρχοντες τοῦ κηρύγματος τῆς ἀληθείας ἀρνοῦνται τὸ καθαρὸν τοῦ κηρύγματος καὶ οὔτε τὸ τοῦ Ἰωάννου εὐαγγέλιον δέχονται οὔτε τὴν αὐτοῦ Ἀποκάλυψιν.
allotrioi toinyn pantapasin hyparchontes tou kērygmatos tēs alētheias arnountai to katharon tou kērygmatos kai oute to tou Iōannou euangelion dechontai oute tēn autou Apokalypsin.
So, being wholly alien to the preaching of the truth, they deny the purity of the preaching and accept neither John's Gospel nor his Revelation.
Notes and citation
Summary: The Alogi reject both John's Gospel and Revelation.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.3.3 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-3-3). (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.
51.3.4Holl GCS 25/31:250–251
καὶ εἰ μὲν ἐδέχοντο τὸ εὐαγγέλιον, τὴν δὲ Ἀποκάλυιν ἀπεβάλλοντο, ἐλέγομεν ἄν, μή πη ἄρα κατὰ ἀκριβολογίαν τοῦτο ποιοῦνται, ἀπόκρυφον μὴ δεχόμενοι διὰ τὰ ἐν τῇ Ἀποκαλύψει βα- θέως καὶ σκοτεινῶς εἰρημένα.
kai ei men edechonto to euangelion, tēn de Apokaluin apeballonto, elegomen an, mē pē ara kata akribologian touto poiountai, apokryphon mē dechomenoi dia ta en tę̄ Apokalypsei ba- theōs kai skoteinōs eirēmena.
And if they accepted the Gospel but rejected the Revelation, we would say that perhaps they do this out of scrupulousness, not accepting an apocryphal book because of the things said deeply and obscurely in the Revelation.
Notes and citation
Summary: Rejecting only Revelation might be excused as caution.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.3.4 (Holl GCS 25/31:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-3-4). (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.
51.3.5Holl GCS 25/31:251
ὁπότε δὲ οὐ δέχονται φύσει τὰ βιβλία τὰ ἀπὸ τοῦ ἁγίου Ἰωάννου κεκηρυγμένα, παντί τῳ δῆλον εἴη ὅτι οὗτοί εἰσι καὶ οἱ ὅμοιοι τούτοις, περὶ ὧν εἶπεν ὁ ἅγιος Ἱωάννης ἐν ταῖς καθολικαῖς ἐπιστολαῖς ὅτι »ἐσχάτη ὥρα ἐστὶ καὶ ἠκούσατε ὅτι Ἀντίχριστος ἔρχεται· καὶ νῦν ἰδοὺ Ἀντίχριστοι πολλοί« καὶ τὰ ἑξῆς.
hopote de ou dechontai physei ta biblia ta apo tou hagiou Iōannou kekērygmena, panti tǭ dēlon eiē hoti houtoi eisi kai hoi homoioi toutois, peri hōn eipen ho hagios Hiōannēs en tais katholikais epistolais hoti »eschatē hōra esti kai ēkousate hoti Antichristos erchetai; kai nyn idou Antichristoi polloi« kai ta hexēs.
But since they do not accept at all the books proclaimed by holy John, it should be plain to everyone that these and those like them are the ones of whom holy John spoke in the catholic epistles: “It is the last hour, and you have heard that Antichrist is coming; and now, behold, there are many antichrists,” and so on.
1 John 2:18 (quotation, high confidence)
Notes and citation
Summary: Rejecting all of John's books marks them as the antichrists John foretold.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.3.5 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-3-5). (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.
51.3.6Holl GCS 25/31:251
προφασίζονται γὰρ οὗτοι, αἰσχυνόμενοι ἀντιλέγειν τῷ ἁγίῳ Ἰωάννῃ διὰ τὸ εἰδέναι αὐτοὺς τὸν αὐτὸν ἐν ἀριθμῷ τῶν ἀποστόλων ὄντα καὶ ἠγαπημένον ὑπὸ τοῦ κυρίου, ᾧ ἀξίως τὰ μυστήρια ἀπεκάλυπτεν καὶ ἐπὸ τὸ στῆθος αὐτοῦ ἀνέπεσε, καὶ ἑτέρως αὐτὰ ἀνατρέπειν πειρῶνται. λέγουσι γὰρ μὴ εἶναι αὐτὰ Ἰωάννου ἀλλὰ Κηρίνθου καὶ οὐκ ἄξια αὐτά φασιν εἶναι ἐν ἐκκλησίᾳ.
prophasizontai gar houtoi, aischynomenoi antilegein tǭ hagiǭ Iōannę̄ dia to eidenai autous ton auton en arithmǭ tōn apostolōn onta kai ēgapēmenon hypo tou kyriou, hǭ axiōs ta mystēria apekalypten kai epo to stēthos autou anepese, kai heterōs auta anatrepein peirōntai. legousi gar mē einai auta Iōannou alla Kērinthou kai ouk axia auta phasin einai en ekklēsią.
For these people make excuses. Ashamed to contradict holy John, because they know that he was one of the apostles and was loved by the Lord—who fittingly revealed the mysteries to him—and that he reclined on his breast, they try to overturn his books in another way. For they say that they are not John's but Cerinthus's, and that they are not worthy to be in the church.
John 13:23 (allusion, high confidence)
Notes and citation
Summary: The Alogi ascribe John's writings to Cerinthus.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.3.6 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-3-6). (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.
Haer. 51, chapter 4
51.4.1Holl GCS 25/31:251
4. Καὶ ἀπʼ αὐτῆς τῆς ἐπιβολῆς εὐθὺς ἐλέγχονται, »μήτε ἃ λέγουσι νοοῦντες μήτε περὶ τίνων διαβεβαιοῦνται«. πῶς γὰρ ἔσται Κηρίνθου τὰ κατὰ Κηρίνθου λέγοντα;
4. Kai apʼ autēs tēs epibolēs euthys elenchontai, »mēte ha legousi noountes mēte peri tinōn diabebaiountai«. pōs gar estai Kērinthou ta kata Kērinthou legonta?
4. And they are refuted at once from their very starting point, “understanding neither what they say nor the things about which they make assertions.” For how can writings that speak against Cerinthus be Cerinthus's?
1 Tim 1:7 (quotation, high confidence)
Notes and citation
Summary: Books that oppose Cerinthus cannot be his.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.4.1 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-1). (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.
51.4.2Holl GCS 25/31:251
Κήρινθος γὰρ πρόσφατον καὶ ψιλὸν τὸν Χριστὸν λέγει ἄνθρωπον, ὁ δὲ Ἰωάννης ἀεὶ ὄντα <αὐ>τὸν Λόγον κεκήρυχε καὶ ἄνωθεν ἥκοντα καὶ σαρκωθέντα. ἀπʼ αὐτῆς τοίνυν τῆς εἰσβολῆς ἐλήλεγκται ἡ τούτων μάταιος συκοφαντία μωρά τις οὖσα καὶ μὴ νοοῦσα πόθεν διελέγχεται.
Kērinthos gar prosphaton kai psilon ton Christon legei anthrōpon, ho de Iōannēs aei onta <au>ton Logon kekēryche kai anōthen hēkonta kai sarkōthenta. apʼ autēs toinyn tēs eisbolēs elēlenktai hē toutōn mataios sykophantia mōra tis ousa kai mē noousa pothen dielenchetai.
For Cerinthus says that Christ is a recent and mere man, but John has proclaimed him the ever-existing Word, who came from above and was made flesh. So from its very outset their vain slander is refuted, being foolish and not understanding from what quarter it is refuted.
John 1:14 (allusion, high confidence)
Notes and citation
Summary: Cerinthus calls Christ a mere man; John proclaims the eternal Word made flesh.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.4.2 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-2). (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.
51.4.3Holl GCS 25/31:251
δοκοῦσι γὰρ καὶ αὐτοὶ τὰ ἴσα ἡμῖν πιστεύειν, μὴ κατέχοντες δὲ τὰ ἀσφαλῇ τοῦ ἐκ θεοῦ οἰκονομηθέντος ἡμῖν διὰ τοῦ ἁγίου Ἰωάννου κηρύγματος εὑρεθήσονται διελεγχόμενοι ἐν οἷς ἀγνοοῦσι, πῶς κατὰ τῆς ἀληθείας ἐπαίρονται τὴν φωνήν.
dokousi gar kai autoi ta isa hēmin pisteuein, mē katechontes de ta asphalę̄ tou ek theou oikonomēthentos hēmin dia tou hagiou Iōannou kērygmatos heurethēsontai dielenchomenoi en hois agnoousi, pōs kata tēs alētheias epairontai tēn phōnēn.
For they seem themselves to believe as we do; but because they do not hold fast to the secure things of the preaching arranged for us by God through holy John, they will be found refuted in the things of which they are ignorant, since they lift up their voice against the truth.
Notes and citation
Summary: Though seemingly orthodox, the Alogi oppose John's secure teaching.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.4.3 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-3). (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.
51.4.4Holl GCS 25/31:251
καὶ ἐάν γε θελήσωσιν ἀνανῆψαί τε καὶ κατανοῆσαι, γνώσονται· ἡμεὶς γὰρ τὰς ἀπὸ τοῦ ἁγίου πνεύματος διδασκαλίας, ἀξιολόγως καὶ ἠσφαλισμένως ἐχούσας, οὐκ ἀποβάλλομεν.
kai ean ge thelēsōsin ananēpsai te kai katanoēsai, gnōsontai; hēmeis gar tas apo tou hagiou pneumatos didaskalias, axiologōs kai ēsphalismenōs echousas, ouk apoballomen.
And if they are willing to come to their senses and consider, they will know; for we do not reject the teachings from the Holy Spirit, which are worthy of acceptance and firmly established.
Notes and citation
Summary: The church accepts the Spirit's teachings in John.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.4.4 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-4). (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.
51.4.5Holl GCS 25/31:251–252
φάσκουσι γὰρ καθʼ ἑαυτῶν, οὐ γὰρ εἴποιμι κατὰ τῆς ἀληθείας, ὅτι οὐ συμφω- νεῖ τὰ αὐτοῦ βιβλία τοῖς λοιποῖς ἀποστόλοις. καὶ δοκοῦσι λοιπὸν ἐπιλαμβάνεσθαι τῆς ἁγίας καὶ ἐνθέου διδασκαλίας.
phaskousi gar kathʼ heautōn, ou gar eipoimi kata tēs alētheias, hoti ou symphō- nei ta autou biblia tois loipois apostolois. kai dokousi loipon epilambanesthai tēs hagias kai entheou didaskalias.
For they say—against themselves, for I would not say against the truth—that his books do not agree with the other apostles. And then they think they can find fault with the holy and inspired teaching.
Notes and citation
Summary: The Alogi claim John's books disagree with the other apostles.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.4.5 (Holl GCS 25/31:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-5). (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.
51.4.6Holl GCS 25/31:252
καὶ τί, φησίν, εἶπεν; ὅτι »ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος« καὶ ὅτι »ὁ Λόγος σάρξ ἐγένετο καὶ κατεσκήνωσεν ἐν ἡμῖν καὶ εἴδομεν τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός,
kai ti, phēsin, eipen? hoti »en archę̄ ēn ho Logos, kai ho Logos ēn pros ton theon, kai theos ēn ho Logos« kai hoti »ho Logos sarx egeneto kai kateskēnōsen en hēmin kai eidomen tēn doxan autou, doxan hōs monogenous para patros,
And what, he says, did he say? That “In the beginning was the Word, and the Word was with God, and the Word was God,” and that “The Word became flesh and dwelt among us, and we saw his glory, glory as of the only-begotten from the Father,
John 1:1 (quotation, high confidence) · John 1:14 (quotation, high confidence)
Notes and citation
Summary: The Alogi's objection begins by citing John's prologue.
- Epiphanius gives the Alogi's objection in their own voice (“he says”).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.4.6 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-6). (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.
51.4.7Holl GCS 25/31:252
πλήρης χάριτος καὶ ἀληθείας« καὶ εὐθύς »Ἰωάννης μαρτυρεῖ καὶ κέκραγε λέγων ὅτι οὗτός ἐστιν ὃν εἶπον ὑμῖν« καὶ ὅτι »οὗτός ἐστιν ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσομου«· καὶ καθεξῆς φησι »καὶ εἶπον αὐτῷ οἱ ἀκούσαντες, Ῥαββί, ποῦ μένεις;«.
plērēs charitos kai alētheias« kai euthys »Iōannēs martyrei kai kekrage legōn hoti houtos estin hon eipon hymin« kai hoti »houtos estin ho amnos tou theou, ho airōn tēn hamartian tou kosomou«; kai kathexēs phēsi »kai eipon autǭ hoi akousantes, Rhabbi, pou meneis?«.
full of grace and truth,” and immediately, “John bears witness and cries out, saying, This is the one of whom I told you,” and that “This is the Lamb of God, who takes away the sin of the world”; and next he says, “And those who heard said to him, Rabbi, where are you staying?”
John 1:14 (quotation, high confidence) · John 1:15 (quotation, high confidence) · John 1:29 (quotation, high confidence) · John 1:38 (quotation, medium confidence)
Notes and citation
Summary: The objection continues through John 1.
Cite (SBL): Epiphanius, Pan. 51.4.7 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-7). (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.
51.4.8Holl GCS 25/31:252
ἅμα δὲ ἐν ταὐτῷ »τῆ αὔριον, φησίν, ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς, ἀκολούθει μοι«·
hama de en tautǭ »tē aurion, phēsin, ēthelēsen exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho Iēsous, akolouthei moi«;
And at the same time, “The next day,” he says, “he wished to go out into Galilee, and he finds Philip, and Jesus says to him, Follow me”;
John 1:43 (quotation, high confidence)
Notes and citation
Summary: The objection cites Jesus' call of Philip the next day.
Cite (SBL): Epiphanius, Pan. 51.4.8 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-8). (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.
51.4.9Holl GCS 25/31:252
καὶ μετὰ τοῦτο ὀλίγῳ πρόσθεν φησίν »καὶ μετὰ τρεῖς ἡμέρας γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἐκλήθν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸ δεῖπνον τοῦ γάμου καὶ ὖν ἐκεῖ ἡ μήτηρ αὐτοῦ«.
kai meta touto oligǭ prosthen phēsin »kai meta treis hēmeras gamos egeneto en Kaną tēs Galilaias, kai eklēthn ho Iēsous kai hoi mathētai autou eis to deipnon tou gamou kai yn ekei hē mētēr autou«.
and a little after this he says, “And after three days there was a wedding in Cana of Galilee, and Jesus and his disciples were invited to the wedding feast, and his mother was there.”
John 2:1 (quotation, high confidence) · John 2:2 (quotation, high confidence)
Notes and citation
Summary: The objection cites the wedding at Cana three days later.
Cite (SBL): Epiphanius, Pan. 51.4.9 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-9). (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.
51.4.10Holl GCS 25/31:252
οἱ δὲ ἄλλοι εὐαγγελισταὶ φάσκουσιν αὐτὸν ἐν τῇ ἐρήμῳ πεποιηκέναι τεσσαράκοντα ἡμέρας, πειραζόμενον ὑπὸ τοῦ διαβόλου, καὶ τότε ὑποστρέψαντα παραλαβεῖν τοὺς μαθητάς.
hoi de alloi euangelistai phaskousin auton en tę̄ erēmǭ pepoiēkenai tessarakonta hēmeras, peirazomenon hypo tou diabolou, kai tote hypostrepsanta paralabein tous mathētas.
But the other evangelists say that he spent forty days in the desert, tempted by the devil, and that he then returned and took the disciples.
Matt 4:1 (allusion, high confidence) · Mark 1:13 (allusion, high confidence) · Luke 4:2 (allusion, high confidence)
Notes and citation
Summary: The Alogi set John's chronology against the Synoptic temptation account.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.4.10 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-10). (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.
51.4.11Holl GCS 25/31:252
καὶ οὐκ οἴδασιν οἱ ἀπαρακολούθητοι ὅτι ἑκάστῳ εὐαγγελιστῇ μεμελέτηται συμφώνως μὲν τοῖς ἑτέροις λαλῆσαι τὰ ὑπʼ ἐκείνων εἰρημένα, ἅμ δὲ τὰ μὴ ὑπʼ ἐκείνων ῥηθέντα, παραλειφθέντα δὲ οὕτως ἀποκαλύψαι· οὐ γὰρ ἦν αὐτῶν τὸ θέλημα, ἀλλὰ ἐκ πνεύματος ἁγίου ἡ ἀκολουθία καὶ ἡ διδασκαλία.
kai ouk oidasin hoi aparakolouthētoi hoti hekastǭ euangelistę̄ memeletētai symphōnōs men tois heterois lalēsai ta hypʼ ekeinōn eirēmena, ham de ta mē hypʼ ekeinōn rhēthenta, paraleiphthenta de houtōs apokalypsai; ou gar ēn autōn to thelēma, alla ek pneumatos hagiou hē akolouthia kai hē didaskalia.
And these people, who do not follow the sense, do not know that each evangelist took care both to say in agreement with the others what they had said, and at the same time to reveal what they had not said but had left out; for it was not their own will, but the order and the teaching came from the Holy Spirit.
Notes and citation
Summary: Each evangelist agrees with the others and supplies what they omitted, under the Spirit's guidance.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.4.11 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.4.12Holl GCS 25/31:252–253
εἰ γὰρ τούτου βούλονται ἐπιλαμβάνεσθαι, μαθέτωσαν ὅτι οἱ ἄλλοι τρεῖς οὐκ ἀπὸ τῆς αὐτῆς ἐνήρξαντο ἀκολουθίας. Ματθαῖος γὰρ πρῶτος ἄρχεται εὐαγγελίζεσθαι, τούτῳ γὰρ ἦν ἐπιτετραμμένον τὸ εὐαγγέλιον κηρῦξαι ἀπʼ ἀρχῆς, ὡς καὶ ἐν ἄλλῆ αἱρίεσει περὶ τούτου διὰ πλάτους εἰρήκαμεν· οὐδὲν δὲ ἡμᾶς λυπήσει καὶ αὖθις περὶ τῶν αὐτῶν διαλαβεῖν, εἰσ παράστασιν ἀληθείας καὶ ἔλεγχον τῶν πεπλανημένων.
ei gar toutou boulontai epilambanesthai, mathetōsan hoti hoi alloi treis ouk apo tēs autēs enērxanto akolouthias. Matthaios gar prōtos archetai euangelizesthai, toutǭ gar ēn epitetrammenon to euangelion kēryxai apʼ archēs, hōs kai en allē hairiesei peri toutou dia platous eirēkamen; ouden de hēmas lypēsei kai authis peri tōn autōn dialabein, eis parastasin alētheias kai elenchon tōn peplanēmenōn.
For if they want to find fault with this, let them learn that the other three did not begin from the same point either. For Matthew is the first to begin to preach the gospel—for it had been entrusted to him to preach the gospel first, as we have said at length about this in another heresy too. But it will do us no harm to discuss the same things again, to set forth the truth and refute those who have gone astray.
Notes and citation
Summary: The Synoptic Gospels also begin at different points.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.4.12 (Holl GCS 25/31:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-4-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 5
51.5.1Holl GCS 25/31:253
5. Οὗτος τοίνυν ὁ Ματθαῖος καταξιοῦται <πρῶτος κηρῦξαι> τὸ εὐαγγέλιον, ὡς ἔφην, καὶ δικαιότατα ἦν, ἔδει γὰρ τὸν ἐπὸ πολλῶν ἁμαρτημάτων ἐπιστρέψαντα καὶ ἀπὸ τοῦ τελωνείου ἀναστάντα καὶ ἀκολουθήσαντα τῷ ἐλθόντι ἐπὸ σωτηρίᾳ τοῦ γένους τῶν ἀνθρώπων καὶ λέγοντι »οὐκ ἦλθον καλέσαι δικαίου, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν«, εἰς ὑπόδειγμα ἡμῆν τοῖς μέλλουσι σῴζεσθαι <ὁμοίως> τῷ ἐν τῷ τελωνείῳ ἀνάχθέντι καὶ ἀπὸ ἀδικίας ἀναστρέψαντι, <πρῶτον> παρασχέσθαι τὸ κήρυγμα τῆς σωτηρίας, ἵνα ἀπʼ αὐτοῦ μάθωσιν οἱ ἄνθρωποι τὴν τῆς παρουσίας φιλανθρωπίαν.
5. Houtos toinyn ho Matthaios kataxioutai <prōtos kēryxai> to euangelion, hōs ephēn, kai dikaiotata ēn, edei gar ton epo pollōn hamartēmatōn epistrepsanta kai apo tou telōneiou anastanta kai akolouthēsanta tǭ elthonti epo sōtērią tou genous tōn anthrōpōn kai legonti »ouk ēlthon kalesai dikaiou, alla hamartōlous eis metanoian«, eis hypodeigma hēmēn tois mellousi sǭzesthai <homoiōs> tǭ en tǭ telōneiǭ anachthenti kai apo adikias anastrepsanti, <prōton> paraschesthai to kērygma tēs sōtērias, hina apʼ autou mathōsin hoi anthrōpoi tēn tēs parousias philanthrōpian.
5. This Matthew, then, is counted worthy to be the first to preach the gospel, as I said, and that was most just. For it was fitting that he who had turned from many sins, and had risen from the tax office and followed the one who came for the salvation of the human race and said, “I did not come to call the righteous, but sinners to repentance,” should be the first to give the preaching of salvation—as an example for us who are to be saved in like manner as the one who was brought up out of the tax office and turned from unrighteousness—so that from him people might learn the love for mankind shown in Christ's coming.
Matt 9:9 (allusion, high confidence) · Luke 5:32 (quotation, high confidence) · Matt 9:13 (quotation, medium confidence)
Notes and citation
Summary: Matthew, the converted tax collector, fittingly wrote the first Gospel.
- The saying follows Luke 5:32 (“to repentance”); compare Matt 9:13.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.5.1 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-1). (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.
51.5.2Holl GCS 25/31:253
μετὰ γὰρ τὴν ἄφεσιν τῶν ἁμαρτιῶν ἐδωρήσατο αὐτῷ καὶ ἀνάστασιν νεκρῶν καὶ κάθαρσιν λέπρας καὶ ἰαμάτων δυνάμεις καὶ ἀπέλασιν δαιμονίων, ἵνα μὴ μόνον ἀπὸ τοῦ λόγου πείσῆ τοὺς ἀκούοντας, ἀλλὰ καὶ ἀπʼ αὐτοῦ τοῦ ἔργου <δύνηται> κηρῦξαι εὐαγγέλια, τοῖς ἀπολλυμένοις ὅτι σωθήσονται διὰ μετανοίας καὶ τοῖς πεπτωκόσιν ὅτι ἀναστήσονται καὶ τοῖς τεθνεῶσιν ὅτι ζωογονηθήσονται.
meta gar tēn aphesin tōn hamartiōn edōrēsato autǭ kai anastasin nekrōn kai katharsin lepras kai iamatōn dynameis kai apelasin daimoniōn, hina mē monon apo tou logou peisē tous akouontas, alla kai apʼ autou tou ergou <dynētai> kēryxai euangelia, tois apollymenois hoti sōthēsontai dia metanoias kai tois peptōkosin hoti anastēsontai kai tois tethneōsin hoti zōogonēthēsontai.
For after the forgiveness of sins he also granted him the raising of the dead, the cleansing of leprosy, powers of healing, and the driving out of demons, so that he might persuade his hearers not only by word but might be able to preach good news by the very deed: to the lost, that they will be saved through repentance; to the fallen, that they will rise; and to the dead, that they will be brought to life.
Matt 10:8 (allusion, high confidence)
Notes and citation
Summary: Matthew received powers to confirm his preaching by deeds.
Cite (SBL): Epiphanius, Pan. 51.5.2 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-2). (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.
51.5.3Holl GCS 25/31:253
καὶ αὐτὸς μὲν οὖν ὁ Ματθαῖος Ἑβραϊκοῖς γράμμασι γράφει τὸ εὐαγγέλιον καὶ κηρύττει, καὶ ἄρχεται οὐκ ἀπʼ ἀρχῆς, ἀλλὰ διηγεῖται μὲν τὴν γενεαλογίαν ἀπὸ τοῦ Ἀβραάμ· »Ἀβραάμ, φησίν, ἐγέννησε τὸν Ἰσαὰκ καὶ Ἰσαὰκ τὸν Ἰακώβ« καὶ τὰ ἑξῆς ἄχρι τοῦ Ἰωσὴφ καὶ μαρίας.
kai autos men oun ho Matthaios Hebraïkois grammasi graphei to euangelion kai kēryttei, kai archetai ouk apʼ archēs, alla diēgeitai men tēn genealogian apo tou Abraam; »Abraam, phēsin, egennēse ton Isaak kai Isaak ton Iakōb« kai ta hexēs achri tou Iōsēph kai marias.
Matthew himself, then, writes the gospel in Hebrew letters and preaches it, and he begins not from the beginning, but relates the genealogy from Abraham: “Abraham,” he says, “begot Isaac, and Isaac Jacob,” and so on down to Joseph and Mary.
Matt 1:2 (quotation, high confidence) · Matt 1:16 (allusion, high confidence)
Notes and citation
Summary: Matthew wrote in Hebrew and began with the genealogy from Abraham.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.5.3 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-3). (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.
51.5.4Holl GCS 25/31:253
καὶ ἀπʼ ἀρχῆς τάττει λέγων »βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυίδ«, εἶτά φησιν »υἱοῦ Ἀβραάμ«, εἶτα ἐλθὼν ἐπʼ αὐτὸ τὸ ζητούμενόν φῃσι »τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν· μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς ηὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. καὶ Ἰωσὴφ δίκαιος ὢν ἐξήτει ἀπολῦσαι αὐτὸν λάθρα.
kai apʼ archēs tattei legōn »biblos geneseōs Iēsou Christou huiou Dauid«, eita phēsin »huiou Abraam«, eita elthōn epʼ auto to zētoumenon phę̄si »tou de Iēsou Christou hē gennēsis houtōs ēn; mnēsteutheisēs tēs mētros autou Marias tǭ Iōsēph, prin ē synelthein autous hēurethē en gastri echousa ek pneumatos hagiou. kai Iōsēph dikaios ōn exētei apolysai auton lathra.
And at the beginning he sets it out, saying, “The book of the generation of Jesus Christ, son of David,” then he says, “son of Abraham”; then, coming to the very point in question, he says, “Now the birth of Jesus Christ was thus: when his mother Mary had been betrothed to Joseph, before they came together she was found with child from the Holy Spirit. And Joseph, being righteous, sought to put her away secretly.
Matt 1:1 (quotation, high confidence) · Matt 1:18 (quotation, high confidence) · Matt 1:19 (quotation, high confidence)
Notes and citation
Summary: Matthew opens with Christ's genealogy and virginal conception.
- αὐτὸν (“him”) is translated as αὐτήν (“her”), as in Matthew.
Topics: Christology, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 51.5.4 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-4). (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.
51.5.5Holl GCS 25/31:253
καὶ ἰδού, ἄγγελος κυρίου ἐφάνη αὐτῷ κατʼ ὄναρ λέγων, μὴ ἀπολύσῆς τὴν γυναῖά σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου.
kai idou, angelos kyriou ephanē autǭ katʼ onar legōn, mē apolysēs tēn gynaia sou; to gar en autę̄ gennēthen ek pneumatos estin hagiou.
And behold, an angel of the Lord appeared to him in a dream, saying, Do not put away your wife; for what is begotten in her is from the Holy Spirit.
Matt 1:20 (quotation, high confidence)
Notes and citation
Summary: The angel tells Joseph not to put Mary away.
Topics: Christology, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 51.5.5 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-5). (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.
51.5.6Holl GCS 25/31:253–254
ἰδοὺ γάρ, γεννήσει υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. οὗτος σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν. καὶ τοῦτο, φησί, γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος· ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἴξει, καὶ τὰ ἑξῆς.
idou gar, gennēsei huion, kai kaleseis to onoma autou Iēsoun. houtos sōsei ton laon autou apo tōn hamartiōn. kai touto, phēsi, gegonen, hina plērōthę̄ to rhēthen hypo kyriou dia tou prophētou legontos; idou hē parthenos en gastri ixei, kai ta hexēs.
For behold, she will bear a son, and you shall call his name Jesus. He will save his people from their sins. And this,” he says, “took place so that what was spoken by the Lord through the prophet might be fulfilled, saying, Behold, the virgin shall conceive in her womb,” and so on.
Matt 1:21 (quotation, high confidence) · Matt 1:22 (quotation, high confidence) · Matt 1:23 (quotation, high confidence) · Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Matthew cites Isaiah's prophecy of the virgin birth.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.5.6 (Holl GCS 25/31:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-6). (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.
51.5.7Holl GCS 25/31:254
καὶ ἐγερθείς, φησίν, ἀπὸ τοῦ ὕπνου ἐποίησεν οὕτως ὁ Ἰωσὴφ καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ, καὶ οὐκ ἐγίνωσκεν αὐτήν, ἔως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰησοῦν.
kai egertheis, phēsin, apo tou hypnou epoiēsen houtōs ho Iōsēph kai parelabe tēn gynaika autou, kai ouk eginōsken autēn, eōs hou eteke ton huion autēs ton prōtotokon, kai ekalese to onoma autou Iēsoun.
“And having risen,” he says, “from sleep, Joseph did so and took his wife, and he did not know her until she had borne her firstborn son; and he called his name Jesus.
Matt 1:24 (quotation, high confidence) · Matt 1:25 (quotation, high confidence)
Notes and citation
Summary: Joseph takes Mary as his wife.
Cite (SBL): Epiphanius, Pan. 51.5.7 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-7). (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.
51.5.8Holl GCS 25/31:254
τοῦ δὲ Ἰησοῦ γεννηθέντος, φησίν, ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱερουσαλὴμ λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ τὸν ἀστέρα αὐτοῦ ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ«.
tou de Iēsou gennēthentos, phēsin, en Bēthleem tēs Ioudaias en hēmerais Hērǭdou tou basileōs, idou magoi apo anatolōn paregenonto eis Hierousalēm legontes, pou estin ho techtheis basileus tōn Ioudaiōn? eidomen gar ton astera autou en tę̄ anatolę̄ kai ēlthomen proskynēsai autǭ«.
“Now when Jesus had been born,” he says, “in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, Where is he who has been born king of the Jews? For we saw his star in the east and have come to worship him.”
Matt 2:1 (quotation, high confidence) · Matt 2:2 (quotation, high confidence)
Notes and citation
Summary: Matthew tells of the magi.
Cite (SBL): Epiphanius, Pan. 51.5.8 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-8). (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.
51.5.9Holl GCS 25/31:254
ποῦ οὖν ἡ πραγματεία τοῦ Ζαχαρίου, ποῦ τὰ τῷ Λουκᾷ πεπραγματευμένα; ποῦ ἡ ὀπτασία τοῦ ἀγγέλου; ποῦ ἡ προφητεία Ἰωάννου τοῦ βαπτιστοῦ; ποῦ ἡ τοῦ Ζαχαρίου ἐπιτίμησις, τοῦ μὴ δύνασθαι αὐτὸν λαλεῖν ἄχρις οὗ γένηται τὰ ὑπὸ τοῦ ἀγγέλου λελαλημένα;
pou oun hē pragmateia tou Zachariou, pou ta tǭ Louką pepragmateumena? pou hē optasia tou angelou? pou hē prophēteia Iōannou tou baptistou? pou hē tou Zachariou epitimēsis, tou mē dynasthai auton lalein achris hou genētai ta hypo tou angelou lelalēmena?
Where, then, is the account of Zechariah, where are the things narrated by Luke? Where is the vision of the angel? Where is the prophecy about John the Baptist? Where is the rebuke of Zechariah, that he could not speak until the things spoken by the angel came to pass?
Luke 1:11 (allusion, high confidence) · Luke 1:20 (allusion, high confidence)
Notes and citation
Summary: Matthew omits Luke's account of Zechariah.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.5.9 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-9). (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.
51.5.10Holl GCS 25/31:254
ποῦ τὰ ὑπὸ τοῦ Γαβριὴλ τῂ παρθένῳ λεχθέντα; ποῦ ἡ παράστασις τῆς ἀσφαλείας, [τῆς] μετὰ συνέσεως τῆς Μαρίας αὐτῷ τῷ ἀγγέλῳ ἀποκριθείσης, ὡς ἠρώτα λέγουσα »πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;« καὶ ἡ μετὰ ἀκριβείας καθρὰ ὑφήγησις, ὡς εἶπεν αὐτῇ »πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι;«
pou ta hypo tou Gabriēl tę̄ parthenǭ lechthenta? pou hē parastasis tēs asphaleias, [tēs] meta syneseōs tēs Marias autǭ tǭ angelǭ apokritheisēs, hōs ērōta legousa »pōs estai touto, epei andra ou ginōskō?« kai hē meta akribeias kathra hyphēgēsis, hōs eipen autę̄ »pneuma kyriou epeleusetai epi se kai dynamis hypsistou episkiasei soi?«
Where are the things said by Gabriel to the virgin? Where is the demonstration of certainty, when Mary answered the angel himself with understanding, asking, “How shall this be, since I do not know a man?”, and the clear and exact explanation, when he said to her, “The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you”?
Textual problem in this passage: see the notes.
Luke 1:26 (allusion, high confidence) · Luke 1:34 (quotation, high confidence) · Luke 1:35 (quotation, high confidence)
Notes and citation
Summary: Matthew also omits the Annunciation in Luke.
- The editor deletes an article (τῆς). Luke 1:35 has “the Holy Spirit”; Epiphanius writes “the Spirit of the Lord”.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.5.10 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-5-10). (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. 51, chapter 6
51.6.1Holl GCS 25/31:254
6. Τί οὖν ἐροῦμεν; ἐπεὶ μὴ κατήγγειλεν ὁ Ματθαῖος τὰ ὑπὸ τοῦ Λουκᾶ ῥηθέντα, ἄρα ἀσύμφωνος εἴη ὁ ἅγιος Ματθαῖος πρὸς τὴς ἀλήθειαν; ἢ οὐκ ἀληθεύει ὁ ἅγιος Λουκῆς, εἰπὼν <οὐδὲν> περὶ τῶν πρώτων τῷ Ματθαίῳ πεπραγματευμένων;
6. Ti oun eroumen? epei mē katēngeilen ho Matthaios ta hypo tou Louka rhēthenta, ara asymphōnos eiē ho hagios Matthaios pros tēs alētheian? ē ouk alētheuei ho hagios Loukēs, eipōn <ouden> peri tōn prōtōn tǭ Matthaiǭ pepragmateumenōn?
6. What then shall we say? Since Matthew did not report the things told by Luke, is holy Matthew then out of harmony with the truth? Or is holy Luke not telling the truth, since he said nothing about the first things narrated by Matthew?
Notes and citation
Summary: Omissions do not make Matthew or Luke untrue.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.1 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-1). (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.
51.6.2Holl GCS 25/31:254
οὐχὶ ἑκάστῳ ἐμέρισεν ὁ θεός, ἵνα οἰ τέσσαρες εὐαγγελισταὶ ὀφείλοντες κηρῆξαι εὕρωσιν ἕκαστος τί ἐργάσωνται καὶ τὰ μὲν συμφώνως καὶ ἴσως κηρύξωσιν, ἵνα δείξωσιν ὅτι ἐκ τῆς αὐτῆς πηγῆς ὥρμηνται, τὰ δὲ ἑκάστῳ παραλειφθέντα ἄλλος διηγήσηται, ὡς ἔλαβε παρὰ τοῦ πνεύματος μέρος τῆς ἀναλογίας; τί δὲ ποιήσωμεν;
ouchi hekastǭ emerisen ho theos, hina oi tessares euangelistai opheilontes kērēxai heurōsin hekastos ti ergasōntai kai ta men symphōnōs kai isōs kēryxōsin, hina deixōsin hoti ek tēs autēs pēgēs hōrmēntai, ta de hekastǭ paraleiphthenta allos diēgēsētai, hōs elabe para tou pneumatos meros tēs analogias? ti de poiēsōmen?
Did not God give a portion to each, so that the four evangelists, who were to preach, might each find what to do, and might preach some things in agreement and alike, to show that they had set out from the same source, while another would narrate what each had left out, as he received his proportionate share from the Spirit? What then shall we do?
Notes and citation
Summary: God assigned each evangelist his share, with common and distinct material.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.2 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-2). (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.
51.6.3Holl GCS 25/31:254–255
Ματθαίου μὲν κηρύττοντος ἐν Βηθλεὲμ τὴν Μαριὰμ γεγεννηκέναι, κατά <τε> τὰς παρʼ αὐτῷ γενεαλογίας ἀπὸ Ἀβραὰμ καὶ Δαυὶδ * τὴν ἔνσαρκον Χριστοῦ θεοφάνειαν, ὡς οὐχ
Matthaiou men kēryttontos en Bēthleem tēn Mariam gegennēkenai, kata <te> tas parʼ autǭ genealogias apo Abraam kai Dauid * tēn ensarkon Christou theophaneian, hōs ouch
When Matthew preaches that Mary gave birth in Bethlehem, and, according to his genealogies from Abraham and David, … Christ's divine manifestation in the flesh, since
Textual problem in this passage: see the notes.
Matt 2:1 (allusion, high confidence)
Notes and citation
Summary: Matthew records the birth at Bethlehem and the genealogies.
- Holl marks a gap (*) in the text; the sentence breaks off and continues in 51.6.4.
Notes on the original text
- Digital text corrected (OCR letter slip (Κ for Δ).): Καυὶδ → Δαυὶδ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.6.3 (Holl GCS 25/31:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-3). (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.
51.6.4Holl GCS 25/31:255
εὑρίσκεται ὁ ἅγιος Μάρκος ταῦτα λέγων, ἀλλὰ ἀπὸ τῆς ἐν τῷ Ἰορδάνῃ πραγματείας ποιεῖται τὴν εἰσαγωγὴν τοῦ εὐαγγελίου καί φησιν »ἀρχὴ τοῦ εὐαγγελίου, ὡς γέγραπται ἐν Ἰσαΐᾳ τῷ προφήτῃ, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«, *.
heurisketai ho hagios Markos tauta legōn, alla apo tēs en tǭ Iordanę̄ pragmateias poieitai tēn eisagōgēn tou euangeliou kai phēsin »archē tou euangeliou, hōs gegraptai en Isaïą tǭ prophētę̄, phōnē boōntos en tę̄ erēmǭ«, *.
holy Mark is not found saying these things, but makes the entry into his gospel from the events at the Jordan, and says, “The beginning of the gospel, as it is written in Isaiah the prophet, A voice of one crying in the wilderness” ….
Textual problem in this passage: see the notes.
Mark 1:1 (quotation, high confidence) · Mark 1:2 (quotation, high confidence) · Mark 1:3 (quotation, high confidence) · Isa 40:3 (quotation, high confidence)
Notes and citation
Summary: Mark begins his Gospel at the Jordan.
- Holl marks a gap (*) after the quotation.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.4 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-4). (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.
51.6.5Holl GCS 25/31:255
οὕτω καὶ τὰ τῷ ἑγίῳ Ἰωάννῃ πεπραγματευμένα καὶ ἐν ἁγίῳ πνεύματι ἠσφαλισμένα τὴν φροντίδα ἔσχεν, οὐ περὶ τῶν ἤδη κεκηρυγμένων πολλάκις μόνον λέγειν, ἀλλὰ περὶ τῶν ἀναγκαίως ὑπὸ τῶν ἄλλων εἰς αὐτὸν κηρυγμάτων καταλειφθέντων.
houtō kai ta tǭ hegiǭ Iōannę̄ pepragmateumena kai en hagiǭ pneumati ēsphalismena tēn phrontida eschen, ou peri tōn ēdē kekērygmenōn pollakis monon legein, alla peri tōn anankaiōs hypo tōn allōn eis auton kērygmatōn kataleiphthentōn.
So too the things written by holy John and made secure in the Holy Spirit took care not only to speak of the things already preached many times, but of the things which the others had, of necessity, left for his preaching.
Notes and citation
Summary: John wrote what the others had left for him.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.5 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-5). (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.
51.6.6Holl GCS 25/31:255
Ἡ γὰρ πᾶσα τῶν εὐαγγελίων ὐπόθεσις τοιοῦτον εἶχε τὸν τρόπον. Ματθαίου μὲν γὰρ κεκηρυχότος τὸν Χριστὸν γεννηθέντα καὶ ἐκ πνεύματος ἁγίου συλληφθέντα, ἐκ σπέρματός <τε> Δαυὶδ καὶ Ἀβραὰμ κατὰ σάρκα οἰκονομηθέντα, πλάνη τις γεγένηται τοῖς μὴ νενοηκόσιν (οὐ τοῦ εὐαγγελίου αἰτίου ὄντος αὐτοῖς εἰς τὸ πλανηθῆναι, ἀλλὰ τῆς αὐτῶν διανοίας πεπλανημένης) τὰ εἰς παράστασιν τῆς περὶ τῶν αὐτῶν πληροφορίας ἀπὸ τοῦ εὐαγγελίου καλῇ ὑπονοίᾳ ἐπινενοημένα.
Hē gar pasa tōn euangeliōn ypothesis toiouton eiche ton tropon. Matthaiou men gar kekērychotos ton Christon gennēthenta kai ek pneumatos hagiou syllēphthenta, ek spermatos <te> Dauid kai Abraam kata sarka oikonomēthenta, planē tis gegenētai tois mē nenoēkosin (ou tou euangeliou aitiou ontos autois eis to planēthēnai, alla tēs autōn dianoias peplanēmenēs) ta eis parastasin tēs peri tōn autōn plērophorias apo tou euangeliou kalę̄ hyponoią epinenoēmena.
For the whole subject of the Gospels was of this kind. When Matthew had proclaimed that Christ was born and conceived of the Holy Spirit, and was brought forth according to the flesh from the seed of David and Abraham, an error arose among those who had not understood what the gospel had wisely devised to establish full assurance about these matters—not that the gospel was the cause of their going astray, but their own minds had gone astray.
Notes and citation
Summary: Some misread Matthew's genealogy and fell into error.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.6.6 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-6). (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.
51.6.7Holl GCS 25/31:255
ἔνθεν γὰρ οἱ περὶ Κήρινθον καὶ Ἐβίωνα ψιλὸν αὐτὸν ἄνθρωπον κατέσχον καὶ * Μήρινθον καὶ Κλεόβιον εἴτʼ οὖν Κλεόβουλον καὶ Κλαύδιον καὶ Δημᾶν καὶ Ἑρμογένην, τοὺς ἀγαπήσαντας τὸν ἐνταῦθα αἰῶνα καταλείψαντας τὴν ὁδὸν τῆς ἀληθείας.
enthen gar hoi peri Kērinthon kai Ebiōna psilon auton anthrōpon kateschon kai * Mērinthon kai Kleobion eitʼ oun Kleoboulon kai Klaudion kai Dēman kai Hermogenēn, tous agapēsantas ton entautha aiōna kataleipsantas tēn hodon tēs alētheias.
For from here the followers of Cerinthus and Ebion held him to be a mere man, and … Merinthus and Cleobius, or Cleobulus, and Claudius and Demas and Hermogenes, who loved this present age and abandoned the way of truth.
Textual problem in this passage: see the notes.
2 Tim 4:10 (allusion, high confidence) · 2 Tim 1:15 (allusion, medium confidence)
Notes and citation
Summary: Cerinthus, Ebion, and others made Christ a mere man.
- Holl marks a gap (*) in the text.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.6.7 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-7). (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.
51.6.8Holl GCS 25/31:255
ἀντιλέγοντες γὰρ τοῖς τοῦ κυρίου μαθηταῖς κατʼ ἐκεῖνο καιροῦ ἀπὸ τῆς κατὰ τὸν Ἀβραὰμ καὶ Δαυὶδ γενεαλογίας τὴν αὐτῶν ἄνοιαν παριστᾶν ἐπειρῶντο, οὐ καλῶς μὲν οἰόμενοι, πλὴν ἐντεῦθεν τὴν πρόφασιν θηρώμενοι.
antilegontes gar tois tou kyriou mathētais katʼ ekeino kairou apo tēs kata ton Abraam kai Dauid genealogias tēn autōn anoian paristan epeirōnto, ou kalōs men oiomenoi, plēn enteuthen tēn prophasin thērōmenoi.
For, contradicting the Lord's disciples at that time, they tried to make out their folly from the genealogy of Abraham and David—not thinking rightly, but hunting for a pretext from there.
Notes and citation
Summary: These heretics misused the genealogy against the apostles.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.6.8 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-8). (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.
51.6.9Holl GCS 25/31:255–256
ἀντελέγοντο γὰρ πολλάκις ὑπὸ τοῦ ἁγίου Ἰωάννου καὶ τῶν ἀμφʼ αὐτόν, Λευκίου καὶ ἄλλων πολλῶν, παρατρίψασα δὲ ἑαυτῆς τὸ μέτωπον ἡ ἀναισχυντία τὰ ἑαυτῆς κακὰ ἐπισπᾶσθαι ἐφιλοτιμήσατο.
antelegonto gar pollakis hypo tou hagiou Iōannou kai tōn amphʼ auton, Leukiou kai allōn pollōn, paratripsasa de heautēs to metōpon hē anaischyntia ta heautēs kaka epispasthai ephilotimēsato.
For they were often contradicted by holy John and those with him, Leucius and many others; but shamelessness, having hardened its brow, was eager to draw its own evils upon itself.
Notes and citation
Summary: John and his companions opposed them, but they persisted.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.6.9 (Holl GCS 25/31:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-9). (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.
51.6.10Holl GCS 25/31:256
εὐθὺς δὲ μετὰ τὸν Ματθαῖον ἀκόλουθος γενόμενος ὁ Μάρκος τῷ ἁγίῳ Πέτρῳ ἐν Ῥώμῃ ἐπιτρέπεται τὸ εὐαγγέιον ἐκθέσθαι καὶ γράψας ἀποστέλλεται ὑπὸ τοῦ ἁγίου Πέτρου εἰς τὴν τῶν Αἰγυπτών χώραν.
euthys de meta ton Matthaion akolouthos genomenos ho Markos tǭ hagiǭ Petrǭ en Rhōmę̄ epitrepetai to euangeion ekthesthai kai grapsas apostelletai hypo tou hagiou Petrou eis tēn tōn Aigyptōn chōran.
Immediately after Matthew, Mark, who had become a follower of holy Peter in Rome, is charged to set out the gospel; and having written it, he is sent by holy Peter to the country of the Egyptians.
Notes and citation
Summary: Mark wrote the second Gospel in Rome as Peter's follower.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.10 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-10). (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.
51.6.11Holl GCS 25/31:256
οὗτος δὲ εἷς ἐτύγχανεν ἐκ τῶν ἑβδομήκοντα δύο, τῶν διασκορπισθέντων ἐπὶ τῷ ῥήματι ᾧ εἶπεν ὁ κύριος »ἐὰν μή τις φήγῃ μου τὴν σάρκα καὶ πίῃ μου τὸ αἷμα, οὐκ ἔστι μου ἄξιος«, ὡς τοῖς τὰ εὐαγγέλις ἀναγνοῦσι σαφὴς <εἴη> ἡ παράστασις· ὅμως διὰ Πέτρου ἐπανακάμψας εὐαγγελίζεσθαι καταξιοῦται, πνεύματι ἁγίῳ ἐμπεφορημένος.
houtos de heis etynchanen ek tōn hebdomēkonta dyo, tōn diaskorpisthentōn epi tǭ rhēmati hǭ eipen ho kyrios »ean mē tis phēgę̄ mou tēn sarka kai pię̄ mou to haima, ouk esti mou axios«, hōs tois ta euangelis anagnousi saphēs <eiē> hē parastasis; homōs dia Petrou epanakampsas euangelizesthai kataxioutai, pneumati hagiǭ empephorēmenos.
He happened to be one of the seventy-two who were scattered at the saying which the Lord spoke, “Unless someone eats my flesh and drinks my blood, he is not worthy of me,” as the account should be clear to those who read the Gospels. Yet, having been brought back through Peter, he is counted worthy to preach the gospel, being filled with the Holy Spirit.
John 6:53 (quotation, medium confidence) · John 6:66 (allusion, medium confidence) · Luke 10:1 (allusion, medium confidence)
Notes and citation
Summary: Epiphanius says Mark was one of the seventy-two who left at the hard saying but returned through Peter.
- The saying combines John 6:53 with the wording of Matt 10:37–38. That Mark was among those who left (John 6:66) is Epiphanius's tradition.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.11 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.6.12Holl GCS 25/31:256
ἄρχεται δὲ κηρύττειν ὅθεν τὸ πνεῦμα αὐτῷ παρεκελεύσατο, τὴν ἀρχὴν τάττων ἀπὸ πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος, μετὰ ἔτη τριάκοντα τῆς τοῦ Ματθαίου πραγματείας.
archetai de kēryttein hothen to pneuma autǭ parekeleusato, tēn archēn tattōn apo pentekaidekatou etous Tiberiou Kaisaros, meta etē triakonta tēs tou Matthaiou pragmateias.
He begins to preach where the Spirit bade him, setting the beginning from the fifteenth year of Tiberius Caesar, thirty years after the events in Matthew.
Luke 3:1 (allusion, medium confidence)
Notes and citation
Summary: Mark begins thirty years after Matthew's opening events.
- The fifteenth year of Tiberius comes from Luke 3:1, not Mark; Epiphanius's statement is translated as written.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.6.12 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.6.13Holl GCS 25/31:256
δευτέρου δὲ γενομένου εὐαγγελιστοῦ καὶ γὴ περὶ τῆς ἄνωθεν καταγωγῆς τοῦ θεοῦ Λόγου τηλαυγῶς σημήναντος, ἀλλὰ πάντῃ μὲν ἐμφαντικῶς, οὐ μὴν κατὰ ἀκριβολογίαν τοσαύτην, γέγονε τοῖς προειρημένοις ἠπατημένοις εἰς δεύτερον σκότωσις τῶν διανοημάτων τοῦ μὴ καταξιωθῆναι πρὸς φωτισμὸν τοῦ εὐαγγελίου·
deuterou de genomenou euangelistou kai gē peri tēs anōthen katagōgēs tou theou Logou tēlaugōs sēmēnantos, alla pantę̄ men emphantikōs, ou mēn kata akribologian tosautēn, gegone tois proeirēmenois ēpatēmenois eis deuteron skotōsis tōn dianoēmatōn tou mē kataxiōthēnai pros phōtismon tou euangeliou;
But when he had become the second evangelist, and had not indicated clearly the descent of God the Word from above—though he did so expressively in every way, yet not with such great precision—a second darkening of their thoughts befell the deceived people mentioned before, so that they were not counted worthy of the enlightenment of the gospel;
Notes and citation
Summary: Mark's less explicit account led the heretics further astray.
- γὴ is read as μὴ (“not”).
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.6.13 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-13). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.6.14Holl GCS 25/31:256
λεγόντων αὐτῶν ὅτι ἰδοὺ καὶ δεύτερον εὐαγγέλιον περὶ Χριστοῦ σημαῖνον καὶ οὐδαμοῦ ἄνωθεν λέγον τὴν γέννησιν ἀλλά, φησίν, ἐν τῷ Ἰορδάνῃ κατῆλθεν τὸ πνεῦμα ἐπʼ αὐτὸν καὶ * φωνή· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐφʼ ὃν ηὐδόκησα.
legontōn autōn hoti idou kai deuteron euangelion peri Christou sēmainon kai oudamou anōthen legon tēn gennēsin alla, phēsin, en tǭ Iordanę̄ katēlthen to pneuma epʼ auton kai * phōnē; houtos estin ho huios mou ho agapētos, ephʼ hon ēudokēsa.
for they said, “See, here is a second gospel indicating things about Christ and nowhere speaking of his birth from above; but,” he says, “at the Jordan the Spirit descended upon him and … a voice: This is my beloved Son, in whom I am well pleased.”
Textual problem in this passage: see the notes.
Mark 1:10 (allusion, high confidence) · Mark 1:11 (quotation, high confidence)
Notes and citation
Summary: The heretics argued from Mark that Christ became Son at his baptism.
- Holl marks a gap (*) in the text.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.6.14 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-6-14). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 7
51.7.1Holl GCS 25/31:256–257
7. Ἐπειδὴ δὲ ταὺτα οὕτως ἐν τοῖς τοιούτοις ἀνοήτοις ἐτελεῖτο, ἀναγκάζει τὸ ἅγιον πνεῦμα καὶ ἐπινύττει τὸν ἅγιον Λουκᾶν ὡς ἀπὸ βάθους κατωτάτου τὴν διάνοιαν τῶν ἠπατημένων ἀνενέγκι καὶ τὰ ὑπὸ τῶν ἄλλων καταλειφθέντα αὖθις ἐπιβάλλεσθαι.
7. Epeidē de tauta houtōs en tois toioutois anoētois eteleito, anankazei to hagion pneuma kai epinyttei ton hagion Loukan hōs apo bathous katōtatou tēn dianoian tōn ēpatēmenōn anenenki kai ta hypo tōn allōn kataleiphthenta authis epiballesthai.
7. Since these things were thus being done among such foolish people, the Holy Spirit compels and prompts holy Luke to raise the minds of the deceived as if from the lowest depth, and to take up again the things left out by the others.
Notes and citation
Summary: The Spirit moved Luke to supply what the others left out.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.7.1 (Holl GCS 25/31:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-1). (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.
51.7.2Holl GCS 25/31:257
ἵνα δὲ μή τις τῶν πεπλανημένων ἠγήσηται μυθωδὼς αὐτὸν ἐκφράσαι τὴν γέννησιν, ἐπὶ τὰ ἄνω ἀναφέρει τὸ ἔρηον,
hina de mē tis tōn peplanēmenōn ēgēsētai mythōdōs auton ekphrasai tēn gennēsin, epi ta anō anapherei to erēon,
And so that none of those who had gone astray might think that he described the birth in a mythical fashion, he carries the work back to what came earlier,
Notes and citation
Summary: Luke traces the account back to its beginnings.
- ἔρηον is read as ἔργον (“work”).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.7.2 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-2). (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.
51.7.3Holl GCS 25/31:257
διὰ δὲ τὴν ἀκρίβειαν ἀληθείας ἐμμάρτυρας τοὺς ὑπηρέτας τοῦ λόγου γενομένους παρειςάγει φάσκων »ἐπειδήπερ πολλοὶ ἐπεχείρησαν«, ἵνα τινὰς μὲν ἐπιχειρητὰς δείξῃ, φημὶ δὲ τοῦς περὶ Κήρινθον καὶ Μήρινθον καὶ τοὺς ἄλλους·
dia de tēn akribeian alētheias emmartyras tous hypēretas tou logou genomenous pareisagei phaskōn »epeidēper polloi epecheirēsan«, hina tinas men epicheirētas deixę̄, phēmi de tous peri Kērinthon kai Mērinthon kai tous allous;
and for the sake of the exactness of the truth he brings in as witnesses those who had become servants of the word, saying, “Since many have undertaken,” to show that some were mere undertakers—I mean the followers of Cerinthus and Merinthus and the others;
Luke 1:1 (quotation, high confidence) · Luke 1:2 (allusion, high confidence)
Notes and citation
Summary: Luke's prologue contrasts eyewitnesses with those who merely undertook to write.
Topics: Scripture and canon, Heresy
Cite (SBL): Epiphanius, Pan. 51.7.3 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-3). (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.
51.7.4Holl GCS 25/31:257
εἶτα τίφησιν; »ἔδοξε κἀμοὶ καθεξὴς παρηκολουθηκότι ἄνωθεν τοῖς αὐτόπταις καὶ ὑπηρέταις τοῦ λόγου γενομένοις γράψαι σοι, κράτιστε θεόφιλε (εἴτʼ οὖν τινὶθεοφίλῳ τότε γράφων τοῦτο ἔλεγεν ἢ παντὶ ἀνθρώπῳ θεὸν ἀγαπῶντι), ἵνα ἐπιγνῷς περὶ ὧν, φηςί, κατηχήθης λόγων τὴν ἀσφάλειαν«·
eita tiphēsin? »edoxe kamoi kathexēs parēkolouthēkoti anōthen tois autoptais kai hypēretais tou logou genomenois grapsai soi, kratiste theophile (eitʼ oun tinitheophilǭ tote graphōn touto elegen ē panti anthrōpǭ theon agapōnti), hina epignǭs peri hōn, phēsi, katēchēthēs logōn tēn asphaleian«;
then what does he say? “It seemed good to me also, having followed everything closely from the first, as those who were eyewitnesses and servants of the word, to write to you in order, most excellent Theophilus”—whether he said this writing to a certain Theophilus at that time, or to every human being who loves God—“so that you may know,” he says, “the certainty of the words in which you were instructed.”
Luke 1:3 (quotation, high confidence) · Luke 1:4 (quotation, high confidence)
Notes and citation
Summary: Luke writes so that Theophilus may know the certainty of what he was taught.
- Theophilus means “friend of God”; hence Epiphanius's aside.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.7.4 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-4). (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.
51.7.5Holl GCS 25/31:257
καὶ τὴν μὲν κατήχησιν προτεταγμένην ἔφασκεν, ὡς ἤδη ὑπὸ ἄλλων μὲν κεκατηχῆσθαι, οὐκ ἀσφαλῶς δὲ παρʼ αὐτῶν μεμαθηέναι τὴν ἀκρίβειαν.
kai tēn men katēchēsin protetagmenēn ephasken, hōs ēdē hypo allōn men kekatēchēsthai, ouk asphalōs de parʼ autōn memathēenai tēn akribeian.
And he said that the instruction had come first, since he had already been instructed by others, but had not learned the exact truth securely from them.
Notes and citation
Summary: Theophilus had been taught but lacked certainty.
Cite (SBL): Epiphanius, Pan. 51.7.5 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-5). (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.
51.7.6Holl GCS 25/31:257
εἶτά φησιν »ἐγένετο ἐν ἠμέραις Ἡρῴδου τοῦ βασιλέως ἐξ ἐφημερίας Ἀβιὰ τοῦ ἀρχιερέως ἱερεύς τις ὀνόματι Ζαχαρίας καὶ γυνὴ αὐτῷ ἐκτῶν θυγατέρων Ἀαρών, ᾗ ὄνομα Ἐλιςάβετ«.
eita phēsin »egeneto en ēmerais Hērǭdou tou basileōs ex ephēmerias Abia tou archiereōs hiereus tis onomati Zacharias kai gynē autǭ ektōn thygaterōn Aarōn, hę̄ onoma Elisabet«.
Then he says, “There was in the days of Herod the king a certain priest named Zechariah, of the division of Abijah the high priest, and he had a wife of the daughters of Aaron, whose name was Elizabeth.”
Luke 1:5 (quotation, high confidence)
Notes and citation
Summary: Luke begins with Zechariah and Elizabeth.
- “The high priest” is not in Luke; it is in Epiphanius's quotation.
Cite (SBL): Epiphanius, Pan. 51.7.6 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-6). (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.
51.7.7Holl GCS 25/31:257
καὶ ἄρχεται πρὸ τοῦ Ματθαίου· ὁ μὲν γὰρ Ματθαῖος ἐσήμανε τριακονταετῆ χρόνον ἀπʼ ἀρχῆς, ὁ δὲ Μάρκος τὰ μετὰ τὰ τριάκοντα ἔτη ἔτατεν, τὴν ἐν τῷ Ἰορδάνῃ γενομένην ἐν ἀληθείᾳ πραγματείαν, ὅμοια τῷ Ματθαίῳ καὶ τῷ Λουκᾷ.
kai archetai pro tou Matthaiou; ho men gar Matthaios esēmane triakontaetē chronon apʼ archēs, ho de Markos ta meta ta triakonta etē etaten, tēn en tǭ Iordanę̄ genomenēn en alētheią pragmateian, homoia tǭ Matthaiǭ kai tǭ Louką.
And he begins before Matthew. For Matthew indicated a period of thirty years from the beginning, while Mark set out what came after the thirty years, the events that truly took place at the Jordan, as Matthew and Luke also do.
Notes and citation
Summary: Each evangelist begins at a different point in time.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.7.7 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-7). (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.
51.7.8Holl GCS 25/31:257
ὁ δὲ ματθαῖος ἀπὸ τριακονταετοῦς χρόνου πρὸ τῆς ἐν τῷ Ἰορδάνῃ καὶ τοῦ βαπτίσματος πραγματείας τὸ διήγημα ἐποιεῖτο· Λουκὰς δὲ πρὸ τοῦ χρόνου τοῦ συλληφθῆναι τὸν σωτῆρα ἐν γαστρὶ ἀπὸ ἕξ μηνῶν τὸν χρόνον ἐδήλου, καὶ ἐννέα μηνῶν πάλιν καὶ ὀλίγων ἡμερῶν τῆς συλλήψεως τοῦ κυρίου, ὡς εἶναι τὸν πάντα χρόνον τριάκοντα ἕν ἔτος και ἐπέκεινα.
ho de matthaios apo triakontaetous chronou pro tēs en tǭ Iordanę̄ kai tou baptismatos pragmateias to diēgēma epoieito; Loukas de pro tou chronou tou syllēphthēnai ton sōtēra en gastri apo hex mēnōn ton chronon edēlou, kai ennea mēnōn palin kai oligōn hēmerōn tēs syllēpseōs tou kyriou, hōs einai ton panta chronon triakonta hen etos kai epekeina.
Matthew made his narrative from thirty years before the events at the Jordan and the baptism; but Luke indicated the time six months before the Savior was conceived in the womb, and again the nine months and a few days of the Lord's conception, so that the whole period was thirty-one years and more.
Luke 1:26 (allusion, medium confidence)
Notes and citation
Summary: Luke's narrative covers a little more than thirty-one years.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.7.8 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-8). (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.
51.7.9Holl GCS 25/31:257–258
διηγεῖται δὲ καὶ τὴν τῶν ποιμένων διὰ [τὴν] τῶν εὐαγγελισαμένων ἀγγέλων θεοπτίαν, καὶ ὡς ἐγεννήθη ἐν Βηθλεὲμ καὶ ἐσπαργανώθη ἐν φάτνῃ καὶ τῇ ὀγδόῃ περιετμήθη, καὶ ὡς ἐν τεσσαράκοντα ἡμέραις κατὰ τὸν νόμον προσφορὰν ὑπὲρ αὐτοῦ ἐπετέ- λουν καὶ ὡς ὁ Συμεὼν <αὐτὸν> ἐν ἀγκάλαις ἐδέκετο καὶ ὡς Ἄννα ἀνθωμολγεῖτο θυγάτηρ Φανουήλ, καὶ ὡς ἐν Ναζαρὲτ ἀπῄει καὶ ὡς κατ ἔτος ἀνῄει εἰς Ἱερουσαλὴμ ἄμα τοῖς γουεῦσι τελοῦσιν ὑπὲρ αὐτοῦ τὰ κατὰ τὸν νόμον, ὦν οὐδὲν τῷ Ματθαίῳ ἐπείργασται οὐδὲ τῷ Μάρκῳ ἀλλὰ μὴν οὐδὲ τῷ Ἰωάννῃ.
diēgeitai de kai tēn tōn poimenōn dia [tēn] tōn euangelisamenōn angelōn theoptian, kai hōs egennēthē en Bēthleem kai esparganōthē en phatnę̄ kai tę̄ ogdoę̄ perietmēthē, kai hōs en tessarakonta hēmerais kata ton nomon prosphoran hyper autou epete- loun kai hōs ho Symeōn <auton> en ankalais edeketo kai hōs Anna anthōmolgeito thygatēr Phanouēl, kai hōs en Nazaret apę̄ei kai hōs kat etos anę̄ei eis Hierousalēm ama tois goueusi telousin hyper autou ta kata ton nomon, ōn ouden tǭ Matthaiǭ epeirgastai oude tǭ Markǭ alla mēn oude tǭ Iōannę̄.
He also narrates the shepherds' vision of God through the angels who brought them the good news; how he was born in Bethlehem and wrapped in swaddling clothes in a manger and circumcised on the eighth day; how after forty days they made the offering for him according to the law; how Simeon received him in his arms, and how Anna, daughter of Phanuel, gave thanks; how he went away to Nazareth, and how every year he went up to Jerusalem with his parents, who did for him what the law required—none of which was treated by Matthew or by Mark, nor indeed by John.
Textual problem in this passage: see the notes.
Luke 2:8 (allusion, high confidence) · Luke 2:7 (allusion, high confidence) · Luke 2:21 (allusion, high confidence) · Luke 2:22 (allusion, high confidence) · Luke 2:28 (allusion, high confidence) · Luke 2:36 (allusion, high confidence) · Luke 2:39 (allusion, high confidence) · Luke 2:41 (allusion, high confidence)
Notes and citation
Summary: Luke alone narrates the shepherds, circumcision, presentation, and childhood.
- The editor deletes an article (τὴν).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.7.9 (Holl GCS 25/31:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/48-15-1/#p-51-7-9). (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.