Panarion (Medicine Chest Against Heresies), Haer. 1-64 51.17.1–51.22.24
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. 51, chapter 17
51.17.1Holl GCS 25/31:273
17. Οὐκ ἐάσει γὰρ χώραν ἡ τοσαύτη ἀκριβὴς ἀπόδειξις τοῖς ἐναντιουμένοις ἑαυτοῖς· οὐ γὰρ λέγω τῇ ἀληθείᾳ, ἐπεὶ μηδὲ δύνανται.
17. Ouk easei gar chōran hē tosautē akribēs apodeixis tois enantioumenois heautois; ou gar legō tę̄ alētheią, epei mēde dynantai.
17. For so precise a demonstration will leave no room to those who are in opposition to themselves—I do not say to the truth, since they cannot be.
Notes and citation
Summary: The chronology leaves the objectors no room.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.17.1 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.2Holl GCS 25/31:273
δηλοῦται γὰρ ὅτι ἀπὸ βαπτίσματος ἡ ἀρχὴ τῆς λοιπῆς πραγματείας γέγονεν· οὕτω γὰρ δείκνυται ὡς ὁ κύριος μετὰ τὴν ἡμέραν τοῦ βαπτίσματος ἐν τῷ πειρασμῷ γέγονε τῶν τεσσαράκοντα ἡμερῶν ἐν τῇ ἐρήμῳ περὶ ὧν τῷ πνεύματι τῷ ἁγίῳ διὰ Ἰωάννου οὐ πεφρόντισται σημᾶναι· ἤδη γὰρ ἦν τοῦτο διὰ τῶν τριῶν εὐαγγελιστῶν σημανθέν.
dēloutai gar hoti apo baptismatos hē archē tēs loipēs pragmateias gegonen; houtō gar deiknytai hōs ho kyrios meta tēn hēmeran tou baptismatos en tǭ peirasmǭ gegone tōn tessarakonta hēmerōn en tę̄ erēmǭ peri hōn tǭ pneumati tǭ hagiǭ dia Iōannou ou pephrontistai sēmanai; ēdē gar ēn touto dia tōn triōn euangelistōn sēmanthen.
For it is made clear that the beginning of the rest of the narrative came from the baptism. For so it is shown that the Lord, after the day of his baptism, was in the temptation of forty days in the desert; the Holy Spirit did not trouble to indicate this through John, for it had already been indicated through the three evangelists.
Mark 1:13 (allusion, high confidence)
Notes and citation
Summary: John omits the temptation because the other three had recorded it.
Notes on the original text
- Digital text corrected (Repeated syllables.): εὐαγγελιστῶν λιστῶν → εὐαγγελιστῶν.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.17.2 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.3Holl GCS 25/31:273
καὶ πάλιν τοῖς ἄλλοις εὐαγγελισταῖς περὶ τῶν ἄλλων οὐ πεφρόντισται, διὰ τὸ ἕκαστον ἀφʼ ἑκάστου βοηθείσθαι. καὶ γὰρ παρὰ πάντων συλλεγομένη ἡ ἀλήθεια δείκνυται μία τις οὖσα καὶ πρὸς ἑαυτὴν μὴ στασιάζουσα.
kai palin tois allois euangelistais peri tōn allōn ou pephrontistai, dia to hekaston aphʼ hekastou boētheisthai. kai gar para pantōn syllegomenē hē alētheia deiknytai mia tis ousa kai pros heautēn mē stasiazousa.
And again the other evangelists did not trouble themselves about the other things, because each is helped by the others. For the truth, gathered from them all, is shown to be one, and not at odds with itself.
Notes and citation
Summary: The Gospels complement one another and together show one truth.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.17.3 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.4Holl GCS 25/31:273
ἐκεῖθεν γὰρ εὐθὺς ἀπὸ τοῦ πειρασμοῦ, ὡς ἔφην, εἰς τὴν Ναξαρὲτ ἔρχεται καὶ μένει ἐκεῖ, οὔπω τινὸς μαθητοῦ μετʼ αὐτοῦ ὄντος. κἀκεῖθεν κατέρχεται πρὸς τὸν Ἰωάννην, ὅτε εὐθὺς διὰ τοῦ Ἀνδρέου καλεῖται ὁ Πέτρος, εἶτα Φίλιππος καὶ διὰ Φιλίππου Ναθαναήλ.
ekeithen gar euthys apo tou peirasmou, hōs ephēn, eis tēn Naxaret erchetai kai menei ekei, oupō tinos mathētou metʼ autou ontos. kakeithen katerchetai pros ton Iōannēn, hote euthys dia tou Andreou kaleitai ho Petros, eita Philippos kai dia Philippou Nathanaēl.
For from there, immediately after the temptation, as I said, he comes to Nazareth and stays there, with no disciple yet with him. And from there he goes down to John, when Peter is at once called through Andrew, then Philip, and through Philip Nathanael.
Notes and citation
Summary: After the temptation Jesus went to Nazareth, then to John, where the first disciples were called.
Cite (SBL): Epiphanius, Pan. 51.17.4 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.5Holl GCS 25/31:273
μηδεὶς δὲ καὶ τοῦτο ἀμφιβάλλων περιεργαζέσθω, ὁρῶν ὅτι Ἀνδρέας πρῶτος ὑπήντησε τῷ Ἰησοῦ, ἔπειτα Πέτρος καὶ διʼ αὐτοῦ ἐκλήθη, ἵνα ἄρξηται καὶ περὶ τούτου ἀσχάλλειν.
mēdeis de kai touto amphiballōn periergazesthō, horōn hoti Andreas prōtos hypēntēse tǭ Iēsou, epeita Petros kai diʼ autou eklēthē, hina arxētai kai peri toutou aschallein.
And let no one, doubting this too, fuss over it when he sees that Andrew met Jesus first and then Peter, and that Peter was called through him, and so begin to be vexed about this as well.
Notes and citation
Summary: Andrew's meeting Jesus first should trouble no one.
Cite (SBL): Epiphanius, Pan. 51.17.5 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.6Holl GCS 25/31:273
ἡ μὲν γὰρ συνάντησις τῷ Ἀνδρέᾳ πρώτῳ γεγένηται, μικροτέρῳ ὄντι τοῦ Πέτρου τῷ χρόνῳ τῆς ἡλικίας· ὕστερον δὲ πάλιν, ὅτε ἡ τελεία αὐτοῖς ἀπόταξις γεγένηται, ἀπὸ τοῦ Πέτρου γέγονεν. ἀφηγεῖτο γὰρ τοῦ ἰδίου ἀδελφοῦ καὶ ᾔδει ὁ κύριος τοῦτο, ὅτι θεός ἐστιν εἰδὼς τὰς κλίσεις τῶν καρδιῶν καὶ γινώσκων τίς ἐν πρώτοις ἔξιος τάττεσθαι, καὶ ἐξελέξατο τὸν Πέτρον ἀρχηγὸν εἶναι τῶν αὐτοῦ μαθητῶν, ὡς πανταχοῦ σαφῶς ἀποδέδεικται.
hē men gar synantēsis tǭ Andreą prōtǭ gegenētai, mikroterǭ onti tou Petrou tǭ chronǭ tēs hēlikias; hysteron de palin, hote hē teleia autois apotaxis gegenētai, apo tou Petrou gegonen. aphēgeito gar tou idiou adelphou kai ę̄dei ho kyrios touto, hoti theos estin eidōs tas kliseis tōn kardiōn kai ginōskōn tis en prōtois exios tattesthai, kai exelexato ton Petron archēgon einai tōn autou mathētōn, hōs pantachou saphōs apodedeiktai.
For the meeting happened to Andrew first, who was younger than Peter in age; but later, when their complete renunciation took place, it began with Peter. For he led his own brother; and the Lord knew this, since he is God, knowing the inclinations of hearts and knowing who is worthy to be ranked among the first; and he chose Peter to be the leader of his disciples, as has been clearly shown everywhere.
Notes and citation
Summary: Andrew met Jesus first, but Christ chose Peter as leader of the disciples.
Cite (SBL): Epiphanius, Pan. 51.17.6 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.7Holl GCS 25/31:273–274
μετέπειτα γὰρ ἐλθόντων αὐτῶν καὶ μεινάντων παρʼ αὐτῷ τὴν πρώτην ἡμέραν ὡς ἔφην, τῇ δευτέρᾳ ὁδευσάντων, τῇ τρίτῃ δὲ ἡμέρᾳ τοῦ θεοσημείου τοῦ πρώτου γενομένου, [καὶ] τινῶν συνόντων αὐτῷ (οὐ τοῦ Ἀνδρέου οὐδὲ τοῦ Πέτρου οὐδὲ τοῦ Ἰωάννου οὐδὲ τοῦ Ἰακώβου, ἀλλὰ τῶν περὶ Ναθαναὴλ καὶ Φίλιππον καὶ ἄλλων τινῶν, ὡς ἔστι συνιέναι),
metepeita gar elthontōn autōn kai meinantōn parʼ autǭ tēn prōtēn hēmeran hōs ephēn, tę̄ deuterą hodeusantōn, tę̄ tritę̄ de hēmerą tou theosēmeiou tou prōtou genomenou, [kai] tinōn synontōn autǭ (ou tou Andreou oude tou Petrou oude tou Iōannou oude tou Iakōbou, alla tōn peri Nathanaēl kai Philippon kai allōn tinōn, hōs esti synienai),
For afterwards, when they had come and stayed with him the first day, as I said, and journeyed on the second, and on the third day the first divine sign was done, some were with him—not Andrew or Peter or John or James, but Nathanael and Philip and some others, as can be understood—
Textual problem in this passage: see the notes.
Notes and citation
Summary: Nathanael, Philip, and others, not the fishermen, were with Jesus at Cana.
- The editor deletes “and” (καὶ).
Cite (SBL): Epiphanius, Pan. 51.17.7 (Holl GCS 25/31:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.8Holl GCS 25/31:274
ἑξῆς λοιπὸν μετὰ τὸ ἐλθεῖν αὐτὸν εἰς Καφαρναοὺμ καὶ ἀνελθεῖν λάλιν εἰς Ναζαρὲτ κἀκεῖθεν πάλιν εἰς Καφαρναοὺμ καὶ ποιῆσαι μέρος τι τῶν σημείων, ἀνῆλθεν πάλιν εἰς Ναζαρὲτ καὶ ἀνέγνω τὸ βιβλίον Ἠσαΐου τοῦ προφήτου, ὅπου λέγει »πνεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχριςέν με εὐαγγελίσασθαι πτωχοῖς« καὶ τὰ ἑξῆς. ἦν δὲ μετὰ τὴν ἡμέραν τῶν Ἐπιφανείων τοῦτο γινόμενον μετὰ ἡμέρας τινάς.
hexēs loipon meta to elthein auton eis Kapharnaoum kai anelthein lalin eis Nazaret kakeithen palin eis Kapharnaoum kai poiēsai meros ti tōn sēmeiōn, anēlthen palin eis Nazaret kai anegnō to biblion Ēsaïou tou prophētou, hopou legei »pneuma kyriou epʼ eme, hou heineken echrisen me euangelisasthai ptōchois« kai ta hexēs. ēn de meta tēn hēmeran tōn Epiphaneiōn touto ginomenon meta hēmeras tinas.
then next, after he came to Capernaum and went up again to Nazareth, and from there again to Capernaum, and did some of the signs, he went up again to Nazareth and read the book of Isaiah the prophet, where it says, “The Spirit of the Lord is upon me, because he anointed me to preach good news to the poor,” and so on. This happened some days after the day of the Epiphany.
Luke 4:16 (allusion, high confidence) · Luke 4:18 (quotation, high confidence) · Isa 61:1 (quotation, high confidence)
Notes and citation
Summary: Jesus read Isaiah at Nazareth some days after the Epiphany.
- λάλιν is read as πάλιν (“again”).
Cite (SBL): Epiphanius, Pan. 51.17.8 (Holl GCS 25/31:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.9Holl GCS 25/31:274
καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην κατελθὼν πάλιν εἰς Καφαρναοὺμ λοιπὸν κατῴκησεν, ὅτε ἡ τελεία κλῆσις τῶν περὶ Πέτρον καὶ Ἰωάννην γεγένηται, ἐλθόντος αὐτοῦ παρὰ τὴν λίμνην Γεννησαρέθ. καὶ οὕτως ἡ πᾶσα ἀκολουθία ἀναλογῖται, οὐδενὸς ἀντιθέτου ὑπάρχοντος, ἀλλὰ πάσης τῆς τῶν εὐαγγελίων πραγματείας τηλαυγεστάτης οὔσης καὶ ἐν ἀληθείᾳ κεκηρυγμένης.
kai meta to paradothēnai ton Iōannēn katelthōn palin eis Kapharnaoum loipon katǭkēsen, hote hē teleia klēsis tōn peri Petron kai Iōannēn gegenētai, elthontos autou para tēn limnēn Gennēsareth. kai houtōs hē pasa akolouthia analogitai, oudenos antithetou hyparchontos, alla pasēs tēs tōn euangeliōn pragmateias tēlaugestatēs ousēs kai en alētheią kekērygmenēs.
And after John was handed over, he went down again to Capernaum and then settled there, when the definitive call of Peter and John and their companions took place, as he came beside the lake of Gennesaret. And so the whole sequence fits together, with nothing contradictory; the whole account of the Gospels is perfectly clear and proclaimed in truth.
Matt 4:12 (allusion, high confidence) · Matt 4:13 (allusion, high confidence) · Luke 5:1 (allusion, high confidence)
Notes and citation
Summary: The full call of the disciples came after John's arrest.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.17.9 (Holl GCS 25/31:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.10Holl GCS 25/31:274
Τί οὖν ἔδοξε τούτοις <τοῖς> τὸν ἴδιον νοῦν ἀπατήσασι καὶ τὴν αἵρεσιν δικαίως γὰρ ἄλογον τὴν αὐτῶν αἵρεσιν κακλήκαμεν διὰ τὸ μὴ δέχεσθαι αὐτοὺ τὸν ἄνωθεν ἐλθόντα θεὸν Λόγον τὸν διὰ Ἰωάννουκεκηρυγμένον.
Ti oun edoxe toutois <tois> ton idion noun apatēsasi kai tēn hairesin dikaiōs gar alogon tēn autōn hairesin kaklēkamen dia to mē dechesthai autou ton anōthen elthonta theon Logon ton dia Iōannoukekērygmenon.
What then did these people think, who have deceived their own minds, and the heresy? For we have justly called their heresy “without the Word” (alogos), because they do not accept God the Word who came from above, as proclaimed through John.
Notes and citation
Summary: The heresy is rightly called 'without the Word'.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 51.17.10 (Holl GCS 25/31:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.17.11Holl GCS 25/31:274–275
μὴ νοοῦντες γὰρ τὴν δύναμιν τῶν εὐαγγελίων φαςί· πῶς οἱ ἄλλοι εὐαγγελισταὶ εἰρήκασιν ὅτι φυγὰς ᾤχετο ἀπὸ προσώπου Ἡρῴδου ὁ Ἰησοῦς εἰς Αἴγυπτον καὶ μετὰ τὴν φυγὴν ἐλθὼν κατέμεινεν εἰς Ναζαρέτ, εἶτα λαβὼν τὸ βάπτισμα ἀπῆλθεν εἰς τὴν ἔρημον καὶ μετὰ τοῦτα ἀνέκαμψε καὶ μετὰ τὸ ἀνακάμψαι ἤρξατο κηρύττειν.
mē noountes gar tēn dynamin tōn euangeliōn phasi; pōs hoi alloi euangelistai eirēkasin hoti phygas ǭcheto apo prosōpou Hērǭdou ho Iēsous eis Aigypton kai meta tēn phygēn elthōn katemeinen eis Nazaret, eita labōn to baptisma apēlthen eis tēn erēmon kai meta touta anekampse kai meta to anakampsai ērxato kēryttein.
For, not understanding the force of the Gospels, they say: How is it that the other evangelists said that Jesus fled from Herod's presence into Egypt, and after the flight came and stayed in Nazareth, then, having received baptism, went away into the desert, and after this returned, and after returning began to preach?
Matt 2:14 (allusion, high confidence) · Matt 2:23 (allusion, high confidence) · Matt 4:1 (allusion, high confidence) · Matt 4:17 (allusion, high confidence)
Notes and citation
Summary: The Alogi cite the Synoptic sequence against John.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.17.11 (Holl GCS 25/31:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-17-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-17-11) · Report an error
Translation: Translated by Claude from Holl's Greek 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 18
51.18.1Holl GCS 25/31:275
18. τὸ δὲ εὐαγγέλιον τὸ εἰς ὄνομα Ἰωάννου, φαςί, ψεύδεται· μετὰ γὰρ τὸ εἰπεῖν ὅτι ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ὀλίγα τινά, εὐθὺς λέγει ὅτι γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας.
18. to de euangelion to eis onoma Iōannou, phasi, pseudetai; meta gar to eipein hoti ho Logos sarx egeneto kai eskēnōsen en hēmin kai oliga tina, euthys legei hoti gamos egeneto en Kaną tēs Galilaias.
18. But the gospel under John's name, they say, lies. For after saying that the Word became flesh and dwelt among us, and a few other things, it immediately says that there was a wedding in Cana of Galilee.
John 1:14 (allusion, high confidence) · John 2:1 (allusion, high confidence)
Notes and citation
Summary: The Alogi claim John's Gospel lies about the chronology.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.18.1 (Holl GCS 25/31:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-18-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-18-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.18.2Holl GCS 25/31:275
καὶ οὐ μέμνηνται οἱ ἀφροσύνην ἑαυτοῖς ἐπισπώμενοι ὡς Ἰωάννης μετὰ τὸ εἰπεῖν τὸν Λόγον σάρκα γεγενῆσθαι καὶ ἐσκηνωκέναι ἐν ἡμῖν τουτέστιν ἄνθρωπον γεγονέναι, καὶ <αὐτὸς> λέγει, ὅτι ἦλθε πρὸς τὸν Ἰωάννην τὸν βαπτιστὴν ἐν τῷ Ἰορδάνῃ καὶ ἐβαπτίσθη ὑπʼ αὐτοῦ·
kai ou memnēntai hoi aphrosynēn heautois epispōmenoi hōs Iōannēs meta to eipein ton Logon sarka gegenēsthai kai eskēnōkenai en hēmin toutestin anthrōpon gegonenai, kai <autos> legei, hoti ēlthe pros ton Iōannēn ton baptistēn en tǭ Iordanę̄ kai ebaptisthē hypʼ autou;
And those who draw folly upon themselves do not remember that John, after saying that the Word had become flesh and dwelt among us—that is, had become man—also says himself that he came to John the Baptist at the Jordan and was baptized by him;
Notes and citation
Summary: John does record Christ's coming to the Baptist.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.18.2 (Holl GCS 25/31:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-18-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-18-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.18.3Holl GCS 25/31:275
αὐτὸς <γὰρ> Ἰωάννης μαρτυρεῖ λέγων τὸν βαπτιστὴν Ἰωάννην εἰρηκέναι »οὗτός ἐστι περὶ οὗ εἶπον ὑμῖν«, καὶ πάλιν ὅτι »τεθέαμαι τὸ πνεῦμα τὸ ἅγιον καταβαῖνον ἐν εἴδει περιστερᾶς καὶ μένον ἐπʼ αὐτόν«, καί »οὗτός ἐστιν ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«.
autos <gar> Iōannēs martyrei legōn ton baptistēn Iōannēn eirēkenai »houtos esti peri hou eipon hymin«, kai palin hoti »tetheamai to pneuma to hagion katabainon en eidei peristeras kai menon epʼ auton«, kai »houtos estin ho airōn tēn hamartian tou kosmou«.
for John himself bears witness, saying that John the Baptist had said, “This is he of whom I spoke to you,” and again, “I have seen the Holy Spirit descending in the form of a dove and remaining on him,” and “This is he who takes away the sin of the world.”
John 1:30 (quotation, high confidence) · John 1:32 (quotation, high confidence) · John 1:29 (quotation, high confidence)
Notes and citation
Summary: John records the Baptist's testimony to the baptism.
Cite (SBL): Epiphanius, Pan. 51.18.3 (Holl GCS 25/31:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-18-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-18-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.18.4Holl GCS 25/31:275
ὁρᾷς ὅτι οὐδὲν κατὰ ἐπιλησμονὴν ὑφηγεῖται, παρέλειψε δὲ ὁ Ἰωάννης τὰ τῶ Ματθαίῳ πραγματευθέντα. οὐ γὰρ ἦν χρεία ἐκείνων οὐκέτι, ἀλλὰ τῆς τελείας φράσεως πρὸς ἀντίρρησιν τῶν νομιζόντων ἀπὸ Μαρίας καὶ δεῦρο Χριστὸν αὐτὸν καλεῖσθαι καὶ υἱὸν θεοῦ, καὶ εἶναι μὲν πρότερον ψιλὸν ἄνθρωπον, κατὰ προκοπὴν δὲ εἰληφέναι τὴν τοῦ υἱοῦ τοῦ θεοῦ προσηγορίαν.
horąs hoti ouden kata epilēsmonēn hyphēgeitai, pareleipse de ho Iōannēs ta tō Matthaiǭ pragmateuthenta. ou gar ēn chreia ekeinōn ouketi, alla tēs teleias phraseōs pros antirrēsin tōn nomizontōn apo Marias kai deuro Christon auton kaleisthai kai huion theou, kai einai men proteron psilon anthrōpon, kata prokopēn de eilēphenai tēn tou huiou tou theou prosēgorian.
You see that he narrates nothing out of forgetfulness; John left out the things treated by Matthew. For there was no longer need of them, but of the complete statement, to refute those who thought that Christ was called Christ and Son of God only from Mary onward, and was at first a mere man, but received the title “Son of God” by advancement.
Notes and citation
Summary: John omitted what Matthew had told, to refute those who called Christ a mere man promoted to Sonship.
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.18.4 (Holl GCS 25/31:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-18-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-18-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.18.5Holl GCS 25/31:275
διὸ τῶν ἀναγκαίων ἐπιμέλεται, (πάντων μὲν μεγάλων ὄντων καὶ ἀναγκαίων, περιττότερον δὲ τῶν ἐπουρανίων), ποιούμενος τὴν διήγησιν τῆς ἄνωθεν οἰκονομίας.
dio tōn anankaiōn epimeletai, (pantōn men megalōn ontōn kai anankaiōn, perittoteron de tōn epouraniōn), poioumenos tēn diēgēsin tēs anōthen oikonomias.
That is why he takes care of the necessary things—all are great and necessary, but the heavenly ones more so—and gives the account of the dispensation from above.
Notes and citation
Summary: John focuses on the heavenly origin of Christ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.18.5 (Holl GCS 25/31:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-18-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-18-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.18.6Holl GCS 25/31:275–276
λέγουσι δὲ τὸ κατὰ Ἰωάννην εὐαγγέλιον ἀδιάθετον εἶναι, ἐπεὶ μὴ ταῦτα ἔφη, λέγω δὲ τὰ κατὰ τὸν πειρασμὸν τῶν τεσσαράκοντα ἡμερῶν, καὶ οὐκ ἀξιοῦσιν αὐτὸ δέχεσθαι, κατὰ πάντα πεπλανημένοι καὶ τυφλώττοντες τὴν διάνοιαν.
legousi de to kata Iōannēn euangelion adiatheton einai, epei mē tauta ephē, legō de ta kata ton peirasmon tōn tessarakonta hēmerōn, kai ouk axiousin auto dechesthai, kata panta peplanēmenoi kai typhlōttontes tēn dianoian.
But they say that the Gospel according to John is not properly ordered, since it did not say these things—I mean the things about the forty-day temptation—and they do not deign to accept it, having gone astray in every way and being blind in mind.
Notes and citation
Summary: The Alogi reject John because it omits the temptation.
- ἀδιάθετον may also mean “not canonical”.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.18.6 (Holl GCS 25/31:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-18-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-18-6) · Report an error
Translation: Translated by Claude from Holl's Greek 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 19
51.19.1Holl GCS 25/31:276
19. Τέταρτος γὰρ τῶν εὐαγγελιστῶν κατὰ διαδοχὴν ἐλθὼν ὁ μακάριος Ἰωάννης, πρῶτος μὲν ὢν ἐν τῇ κλήσει μετὰ Πέτρον καὶ Ἀνδρένα σὺν Ἰακώβῳ τῷ ἀδελφῷ αὐτοῦ, τελευταῖος δὲ τοῖς χρόνοις εὐγγελιςάμενος, τὰ πρὸ αὐτοῦ καλῶς τεταγμένα οὐκ ἐμερίμνησεν ἐκθέσθαι, ἀλλὰ προλαμβάνει τῶν ῥηθέντων τὰ μὴ ῥηθέντα καὶ <οὕτως> διαλέγεται.
19. Tetartos gar tōn euangelistōn kata diadochēn elthōn ho makarios Iōannēs, prōtos men ōn en tę̄ klēsei meta Petron kai Andrena syn Iakōbǭ tǭ adelphǭ autou, teleutaios de tois chronois eungelisamenos, ta pro autou kalōs tetagmena ouk emerimnēsen ekthesthai, alla prolambanei tōn rhēthentōn ta mē rhēthenta kai <houtōs> dialegetai.
19. For blessed John came fourth of the evangelists in succession. He was first in the calling, after Peter and Andrew, with James his brother, but last in time to write the gospel; he did not trouble to set out what had been well arranged before him, but takes up first what had not been said among the things spoken, and so discusses them.
Notes and citation
Summary: John, called early but writing last, supplied what the others omitted.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.19.1 (Holl GCS 25/31:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-19-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-19-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.19.2Holl GCS 25/31:276
ὁ Ματθαῖος γὰρ ἄρχεται ἀπὸ Ἀβραάμ, μετὰ δὲ τὴν ἀρχὴν καὶ μετὰ δύο ἔτη τῆς γεννήσεως πάλιν ποιεῖται τὴν ὑφήγησιν. Μάρκος δὲ ἄρχεται ἀπὸ πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος, <τὴν> μεςότητα τῶν μετὰ τὴν ἀρχὴν <οὐ> διηγούμενος. Λουκᾶς δὲ ἀρχὴν πρὸ τῆς ἀρχῆς ἐπήγαγε, τὴν περὶ τῆς Ἐλιςάβετ καὶ Μαρίας πρὸ τοῦ ἐγκύμονα<ς αὐτὰς> εἶναι γεγενημένην πραγματείαν.
ho Matthaios gar archetai apo Abraam, meta de tēn archēn kai meta dyo etē tēs gennēseōs palin poieitai tēn hyphēgēsin. Markos de archetai apo pentekaidekatou etous Tiberiou Kaisaros, <tēn> mesotēta tōn meta tēn archēn <ou> diēgoumenos. Loukas de archēn pro tēs archēs epēgage, tēn peri tēs Elisabet kai Marias pro tou enkymona<s autas> einai gegenēmenēn pragmateian.
For Matthew begins from Abraham, and after the beginning he gives his narrative again from two years after the birth. Mark begins from the fifteenth year of Tiberius Caesar, not narrating what lies between after the beginning. Luke added a beginning before the beginning, the account of Elizabeth and Mary before they became pregnant.
Luke 3:1 (allusion, low confidence)
Notes and citation
Summary: Each Synoptic Gospel begins at a different point.
- The fifteenth year of Tiberius is from Luke 3:1 (see 51.6.12).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.19.2 (Holl GCS 25/31:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-19-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-19-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.19.3Holl GCS 25/31:276–277
Ἰωάννης δέ, ἔτι πρότερος μὲν ὢν τῇ κλήσει, ὕστερος δὲ τούτων κηρύξας, ἐπασφαλίζεται τὴν πρὸ τῆς ἐνςάρκου παρουςίας πραγματείαν. πνευματικὰ γὰρ ἦν τὰ πλεῖστα τὰ ὑπʼ αὐτοῦ λεγόμενα, τῶν σαρκικῶν ἤδη ἐπασφαλισθέντων.
Iōannēs de, eti proteros men ōn tę̄ klēsei, hysteros de toutōn kēryxas, epasphalizetai tēn pro tēs ensarkou parousias pragmateian. pneumatika gar ēn ta pleista ta hypʼ autou legomena, tōn sarkikōn ēdē epasphalisthentōn.
But John, who was earlier in the calling but preached after them, makes secure the account of what came before the coming in the flesh. For most of what he said was spiritual, since the fleshly things had already been made secure.
Notes and citation
Summary: John's Gospel is spiritual, since the others had covered the fleshly things.
Notes on the original text
- Digital text corrected (Stray letters.): πλεπῖστα → πλεῖστα.
Topics: Scripture and canon, Christology
Cite (SBL): Epiphanius, Pan. 51.19.3 (Holl GCS 25/31:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-19-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-19-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.19.4Holl GCS 25/31:277
διὸ πνευματικῶς τὴν ὑφήγησιν ποιεῖται τῆς ἄνωθεν ἀπὸ πατρὸς ἀνάρχου δωρεᾶς ἡμῖν ἐλθούσης, κατὰ εὐδοκίαν <δὲ> πατρὸς ἐν τῇ μήτρᾳ τῆς ἁγίας παρθένου οἰκονομηθείσης.
dio pneumatikōs tēn hyphēgēsin poieitai tēs anōthen apo patros anarchou dōreas hēmin elthousēs, kata eudokian <de> patros en tę̄ mētrą tēs hagias parthenou oikonomētheisēs.
Therefore he gives the account spiritually of the gift that came to us from above, from the Father who has no beginning, and was carried out, by the Father's good pleasure, in the womb of the holy Virgin.
Notes and citation
Summary: John tells of the gift from the Father given through the Virgin.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.19.4 (Holl GCS 25/31:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-19-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-19-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.19.5Holl GCS 25/31:277
καὶ τὸ ἀναγκαίως δὲ ζητούμενον οὐκ ἀπεσιώπησεν, ἀλλὰ πνεύματι ἁγίῳ κινούμενος τὸν πρὸ τῶν αἰώνων <εἰσ>άγει ὄντα θεὸν Λόγον, ἀνάρχως καὶ ἀχρόνως ἐκ πατρὸς γεγεννημένον, ἐν σαρκὶ δὲ ἐληλυθότα διʼ ἡμᾶς ἐδήλωσεν, ἵνα ἀπὸ τεσςάρων εὐαγγελιστῶν τὴν πᾶσαν γνῶσιν κατά τε τὴν σάρκα καὶ κατὰ τὴν θεότητα ἀκριβῶς κατάσχωμεν.
kai to anankaiōs de zētoumenon ouk apesiōpēsen, alla pneumati hagiǭ kinoumenos ton pro tōn aiōnōn <eis>agei onta theon Logon, anarchōs kai achronōs ek patros gegennēmenon, en sarki de elēlythota diʼ hēmas edēlōsen, hina apo tessarōn euangelistōn tēn pasan gnōsin kata te tēn sarka kai kata tēn theotēta akribōs kataschōmen.
And he did not keep silent about what was necessarily in question, but, moved by the Holy Spirit, he introduces God the Word, who is before the ages, begotten of the Father without beginning and timelessly, and showed that he came in the flesh for our sake, so that from the four evangelists we might hold precisely the whole knowledge, both of the flesh and of the Godhead.
Notes and citation
Summary: The four Gospels together teach both Christ's flesh and his Godhead.
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.19.5 (Holl GCS 25/31:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-19-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-19-5) · Report an error
Translation: Translated by Claude from Holl's Greek 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 20
51.20.1Holl GCS 25/31:277
20. Τελειωθέντων γὰρ πάντων τῶν κατὰ τὸ βάπτισμα καὶ κατὰ τὸν πειρασμόν, ἐλθόντος τοῦ Ἰησοῦ λοιπον καὶ ὀλίγων ἡμερῶν <χρόνον>, καθὼς πολλάκις εἶπον, διατρίψαντος ἔν τε τῇ Ναζαρὲτ καὶ ἐν τοῖς ὁρίοις αὐτῆς καὶ περὶ τὴν Καφαρναούμ, μετά <τε> τὸ συναντῆσαι τῷ Ἰωάννῃ ἐπὶ τοῦ Ἰορδάνου * καὶ τῇ ἐπαύριον τινὰς τῶν μαθητῶν συμπαρειληφότος, πρῶτον τοῦτο σημεῖον ἐν Κανᾷ πεποίηκε τῇ τρίτῃ ἡμέρᾳ ἀπὸ Ἰωάννου, εἰκοστῇ δὲ τῆς ἀπὸ τοῦ πειρασμοῦ ἐπανόδου, καὶ <ἄρχεται> τοῦ κηρύγματος.
20. Teleiōthentōn gar pantōn tōn kata to baptisma kai kata ton peirasmon, elthontos tou Iēsou loipon kai oligōn hēmerōn <chronon>, kathōs pollakis eipon, diatripsantos en te tę̄ Nazaret kai en tois horiois autēs kai peri tēn Kapharnaoum, meta <te> to synantēsai tǭ Iōannę̄ epi tou Iordanou * kai tę̄ epaurion tinas tōn mathētōn sympareilēphotos, prōton touto sēmeion en Kaną pepoiēke tę̄ tritę̄ hēmerą apo Iōannou, eikostę̄ de tēs apo tou peirasmou epanodou, kai <archetai> tou kērygmatos.
20. For when everything to do with the baptism and the temptation had been completed, and Jesus had come and spent, as I have often said, a few days in Nazareth and its region and around Capernaum, and after he met John at the Jordan … and took some of the disciples with him on the next day, he did this first sign at Cana on the third day from John, the twentieth from his return from the temptation, and began the preaching.
Textual problem in this passage: see the notes.
John 2:11 (allusion, high confidence)
Notes and citation
Summary: The Cana sign came twenty days after the temptation.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.20.1 (Holl GCS 25/31:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-20-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-20-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.20.2Holl GCS 25/31:277–278
οὔτε γὰρ πρὸ τοῦ πειρασμοῦ ἐν γάμῳ φάσκει τὸν Χριστὸν ἡκέναι οὔθʼ ὅλως τι τῶν θεοσημείων εἰργάσατο <πρὶν> ἢ τοῦ κηρύγματος ἤρξατο, εἰ μή τι ἃ λέγεται περὶ αὐτοῦ ἐν παιγνίῳ ὅτε παιδίον ἦν πεποιηκέναι.
oute gar pro tou peirasmou en gamǭ phaskei ton Christon hēkenai outhʼ holōs ti tōn theosēmeiōn eirgasato <prin> ē tou kērygmatos ērxato, ei mē ti ha legetai peri autou en paigniǭ hote paidion ēn pepoiēkenai.
For the gospel does not say that Christ came to a wedding before the temptation, nor did he work any divine sign at all before he began the preaching—unless it be the things he is said to have done in play when he was a child.
Notes and citation
Summary: Christ worked no sign before his preaching, apart from reported childhood deeds.
- The childhood deeds are those told in the infancy gospels (e.g. the Infancy Gospel of Thomas).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.20.2 (Holl GCS 25/31:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-20-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-20-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.20.3Holl GCS 25/31:278
ἔδει γὰρ καὶ παιδικὰ ἔχειν αὐτὸν σημεῖα, ἵνα μὴ πρόφασις γένηται ταῖς ἄλλαις αἱρέσεσι λέγειν ὅτι ἀπὸ τοῦ Ἰορδάνου ἦλθεν<ν ὁ> Χριστὸς εἰς αὐτόν, ὅπερ ἐστὶν ἡ περιστερά· τοῦτο γάρ φασι διὰ τὴν ψῆφον τοῦ ωݲ καὶ ἄλφα, ὅ ἐστι περιστεερά, ἐπείπερ ἔφη ὁ σωτήρ »ἐγώ εἰμι τὸ ᾱ καὶ ἐγώ εἰμι τὸ ωݲ«.
edei gar kai paidika echein auton sēmeia, hina mē prophasis genētai tais allais hairesesi legein hoti apo tou Iordanou ēlthen<n ho> Christos eis auton, hoper estin hē peristera; touto gar phasi dia tēn psēphon tou ōݲ kai alpha, ho esti peristeera, epeiper ephē ho sōtēr »egō eimi to a kai egō eimi to ōݲ«.
For he needed to have childhood signs too, so that there might be no pretext for the other heresies to say that Christ came upon him from the Jordan—that is, the dove. They say this because of the numerical value of omega and alpha, which is “dove” (peristera), since the Savior said, “I am the Alpha and I am the Omega.”
Rev 1:8 (quotation, medium confidence) · Rev 22:13 (allusion, medium confidence)
Notes and citation
Summary: Childhood signs refute the claim that 'Christ' was the dove descending at the Jordan.
- The letters of περιστερά (“dove”) add up to 801, the value of ω (800) plus α (1); compare the Marcosians in Irenaeus, Haer. 1.14.6.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.14.6 (Irenaeus, Against Heresies; echo)
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.20.3 (Holl GCS 25/31:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-20-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-20-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.20.4Holl GCS 25/31:278
διὸ καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς γεννήσεως αὐτοῦ εἰσάγει τὸν Ἰησοῦν ὁ Λουκᾶς εἰρηκότα πρὸς τὴν Μαριὰμ ζητοῦσαν αὐτόν, ἡνίκα τοῖς διδασκάλοις προσδιελέγετο ἐν Ἱεροσολύμοις·
dio kai en tǭ dōdekatǭ etei tēs gennēseōs autou eisagei ton Iēsoun ho Loukas eirēkota pros tēn Mariam zētousan auton, hēnika tois didaskalois prosdielegeto en Hierosolymois;
That is why Luke also presents Jesus in the twelfth year from his birth, saying to Mary when she was looking for him, while he was conversing with the teachers in Jerusalem,
Luke 2:42 (allusion, high confidence) · Luke 2:46 (allusion, high confidence)
Notes and citation
Summary: Luke tells of Jesus at twelve in the temple.
Cite (SBL): Epiphanius, Pan. 51.20.4 (Holl GCS 25/31:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-20-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-20-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.20.5Holl GCS 25/31:278
»οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ με εἶναι;«, ἵνα πέσῃ ὁ λόγος τῶν λεγόντων ὅτι ἀπὸ τοῦ χρόνου τοῦ βαπτίσματος υἱὸς γέγονεν θεοῦ, ἐλθούσης εἰς αὐτὸν τῆς περιστερᾶς, ἥν φασιν εἶναι τὸν Χριστόν, καὶ ἵνα σαφῶς γνωσθῇ ὅτι ἄνωθεν ἐπεδήμησεν ὁ θεὸς Λόγος καὶ ἐλθὼν ἐσαρκώθη ἀπὸ Μαρίας καὶ ἐν τῷ Ἰορδάνῃ κατῆλθεν ἐπʼ αὐτὸν τὸ πνεῦμα,
»ouk ę̄deite hoti en tois tou patros mou dei me einai?«, hina pesę̄ ho logos tōn legontōn hoti apo tou chronou tou baptismatos huios gegonen theou, elthousēs eis auton tēs peristeras, hēn phasin einai ton Christon, kai hina saphōs gnōsthę̄ hoti anōthen epedēmēsen ho theos Logos kai elthōn esarkōthē apo Marias kai en tǭ Iordanę̄ katēlthen epʼ auton to pneuma,
“Did you not know that I must be in my Father's house?”—so that the argument of those who say that he became Son of God from the time of the baptism, when the dove came upon him, which they say is the Christ, might collapse; and so that it might be clearly known that God the Word came to dwell from above, and having come was made flesh from Mary, and at the Jordan the Spirit came down upon him,
Luke 2:49 (quotation, high confidence)
Notes and citation
Summary: Jesus' words at twelve show he was Son of God before his baptism.
- “In my Father's house” may also be rendered “about my Father's affairs”.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.20.5 (Holl GCS 25/31:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-20-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-20-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.20.6Holl GCS 25/31:278
ἵνα σημάνῃ τίς ἐστιν ὁ μαρτυρούμενος ἀπὸ τοῦ πατρὸς ὅτι »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, αὐτοῦ ἀκούετε«, καὶ ἵνα γένηται τοῦτο ὑπόδειγμα τοῖς μέλλουσιν ἐν αὐτῷ φωτίζεσθαι, ὅτι καταξιωθήσονται <τῆς> πνεύματος ἁγίου ἐν τῷ λουτρῷ [τῆς] δωρεᾶς καὶ ἀφέσεως ἁμαρτιῶν διὰ τῆς χάριτος τῆς ὑπʼ αὐτοῦ δοθείσης.
hina sēmanę̄ tis estin ho martyroumenos apo tou patros hoti »houtos estin ho huios mou ho agapētos, autou akouete«, kai hina genētai touto hypodeigma tois mellousin en autǭ phōtizesthai, hoti kataxiōthēsontai <tēs> pneumatos hagiou en tǭ loutrǭ [tēs] dōreas kai apheseōs hamartiōn dia tēs charitos tēs hypʼ autou dotheisēs.
to indicate who it is to whom the Father bears witness, “This is my beloved Son; listen to him”; and so that this might be an example for those who were to be enlightened in him, that they will be counted worthy of the gift of the Holy Spirit in the washing, and of the forgiveness of sins, through the grace given by him.
Textual problem in this passage: see the notes.
Matt 17:5 (quotation, medium confidence) · Matt 3:17 (allusion, medium confidence)
Notes and citation
Summary: The Spirit's descent identified the Son and foreshadowed Christian baptism.
- The words of the voice follow the Transfiguration (Matt 17:5), not the baptism. The editor deletes an article (τῆς).
Notes on the original text
- Digital text corrected (Repeated syllables.): μαρτυρούμενος μενος → μαρτυρούμενος.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 51.20.6 (Holl GCS 25/31:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-20-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-20-6) · Report an error
Translation: Translated by Claude from Holl's Greek 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 21
51.21.1Holl GCS 25/31:278–279
21. Ἀπὸ τότε δὲ τὰ τέλεια ἤρξατο ποιεῖν θεοςήμεια ἐν τῷ καιρῷ τοῦ κηρύγματος (»τοῦτο <γὰρ> πρῶτον σημεῖον ἐποίησεν ὁ Ἰησοῦς, φησίν, ἐν Κανᾷ τῆς Γαλιλαίας), οὐχὶ πρὸ βαπτίσματος,
21. Apo tote de ta teleia ērxato poiein theosēmeia en tǭ kairǭ tou kērygmatos (»touto <gar> prōton sēmeion epoiēsen ho Iēsous, phēsin, en Kaną tēs Galilaias), ouchi pro baptismatos,
21. From then on he began to perform the complete divine signs in the time of his preaching (“for this first sign,” it says, “Jesus did in Cana of Galilee”), not before the baptism,
John 2:11 (quotation, high confidence)
Notes and citation
Summary: Jesus' signs began only after his baptism.
Cite (SBL): Epiphanius, Pan. 51.21.1 (Holl GCS 25/31:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.2Holl GCS 25/31:279
ὡς πολλάκις ἔφην, ἀλλʼ ὅτε ἀνέκαμψεν ἀπὸ πειρασμοῦ, τῇ τρίτῃ ἡμέρᾳ μετὰ τὰς δύο ἃς παρʼ αὐτῷ ἔμειναν οἱ δύο μαθηταὶ τοῦ Ἰωάννου, οἱ ἀκούσαντες καὶ ἀκολουθήσαντες αὐτῷ·
hōs pollakis ephēn, allʼ hote anekampsen apo peirasmou, tę̄ tritę̄ hēmerą meta tas dyo has parʼ autǭ emeinan hoi dyo mathētai tou Iōannou, hoi akousantes kai akolouthēsantes autǭ;
as I have often said, but when he returned from the temptation, on the third day after the two days that the two disciples of John, who heard and followed him, stayed with him;
Notes and citation
Summary: Cana followed the two days spent with John's disciples.
Cite (SBL): Epiphanius, Pan. 51.21.2 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.3Holl GCS 25/31:279
ὡς εὐθὺς μετὰ τὰς δύο ἡμέρας, ἃς ἐποίησαν παρʼ αὐτῷ, ἐπιφέρει λέγων »καὶ ἐξῆλθεν εἰς τὴν Γαλιλαίαν καὶ εὑρὼν Φίλιππον εἶπεν· ἀκολούθει μοι«.
hōs euthys meta tas dyo hēmeras, has epoiēsan parʼ autǭ, epipherei legōn »kai exēlthen eis tēn Galilaian kai heurōn Philippon eipen; akolouthei moi«.
for immediately after the two days which they spent with him, it adds, saying, “And he went out into Galilee and, finding Philip, said, Follow me.”
John 1:43 (quotation, medium confidence)
Notes and citation
Summary: Jesus called Philip on leaving for Galilee.
Cite (SBL): Epiphanius, Pan. 51.21.3 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.4Holl GCS 25/31:279
εἶτα εὐθὺς τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας. ἔδει γὰρ αὐτὸν ἀπελθόντα εὐθὺς γάμων τελουμένων εἰς τὴν τιμὴν αὐτῶν κληθῆναι, ἐπʼ εὐλογίᾳ τοῦ γάμου.
eita euthys tę̄ tritę̄ hēmerą gamos egeneto en Kaną tēs Galilaias. edei gar auton apelthonta euthys gamōn teloumenōn eis tēn timēn autōn klēthēnai, epʼ eulogią tou gamou.
Then at once, on the third day, there was a wedding in Cana of Galilee. For it was fitting that, as he went out, he should at once be invited to a wedding that was being celebrated, to honor it, for the blessing of marriage.
John 2:1 (allusion, high confidence)
Notes and citation
Summary: Jesus attended the Cana wedding to honor and bless marriage.
Topics: Marriage
Cite (SBL): Epiphanius, Pan. 51.21.4 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.5Holl GCS 25/31:279
καί φησι »γάμος ἐγένετο τῇ τρίτῃ ἡμέρᾳ ἐν Κανᾷ τῆς Γαλιλαίας καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ, ἐκλήθη δὲ καὶ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ οἱ μετʼ αὐτοῦ εἰς τὸν γάμον«·
kai phēsi »gamos egeneto tę̄ tritę̄ hēmerą en Kaną tēs Galilaias kai ēn hē mētēr tou Iēsou ekei, eklēthē de kai Iēsous kai hoi mathētai autou hoi metʼ autou eis ton gamon«;
And it says, “There was a wedding on the third day in Cana of Galilee, and the mother of Jesus was there; and Jesus too was invited, and his disciples who were with him, to the wedding”;
John 2:1 (quotation, high confidence) · John 2:2 (quotation, high confidence)
Notes and citation
Summary: The Cana wedding.
Topics: Marriage
Cite (SBL): Epiphanius, Pan. 51.21.5 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.6Holl GCS 25/31:279
»καὶ ὑστερήσαντος, φησίν, οἴνου, λέγει ἡ μήτηρ τοῦ Ἰησοῦ· οἶνον οὐκ ἔχουσι. καὶ λέγει αὐτῇ ὁ Ἰησοῦς· τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου«.
»kai hysterēsantos, phēsin, oinou, legei hē mētēr tou Iēsou; oinon ouk echousi. kai legei autę̄ ho Iēsous; ti emoi kai soi, gynai? oupō hēkei hē hōra mou«.
“and when the wine,” it says, “ran short, the mother of Jesus says, They have no wine. And Jesus says to her, Woman, what is that to me and to you? My hour has not yet come.”
John 2:3 (quotation, high confidence) · John 2:4 (quotation, high confidence)
Notes and citation
Summary: Mary tells Jesus the wine has run out.
Cite (SBL): Epiphanius, Pan. 51.21.6 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.7Holl GCS 25/31:279
* μετὰ τὸ ἐλθεῖν αὐτὸν ἀπὸ τῆς ἐρήμου κατὰ τὴν ἀκολουθίαν τοῦ πειρασμοῦ καὶ παραληφθῆναι εἰς Ἱερουσαλὴμ καὶ στῆναι ἐπὶ τῷ πτερυγίῳ τοῦ ἱεροῦ καὶ ἀπὸ Ἱεροσολύμων ἀνενεχθῆναι εἰς ὄρος ὑψηλὸν λίαν, ὅπερ παρὰ πολλοῖς λέγεται εἶναι τὸ Θαβὼρ ὄρος, ὃ ἑρμηνεύεται Ἰταβύριον· τοῦτο δέ ἐστιν ἐν τῇ Γαλιλαίᾳ.
* meta to elthein auton apo tēs erēmou kata tēn akolouthian tou peirasmou kai paralēphthēnai eis Hierousalēm kai stēnai epi tǭ pterygiǭ tou hierou kai apo Hierosolymōn anenechthēnai eis oros hypsēlon lian, hoper para pollois legetai einai to Thabōr oros, ho hermēneuetai Itabyrion; touto de estin en tę̄ Galilaią.
… after he came from the desert, following the course of the temptation, and was taken to Jerusalem and stood on the pinnacle of the temple, and from Jerusalem was carried up to a very high mountain, which many say is Mount Tabor, which is rendered Itabyrium; this is in Galilee.
Textual problem in this passage: see the notes.
Matt 4:5 (allusion, high confidence) · Matt 4:8 (allusion, high confidence)
Notes and citation
Summary: The temptation ended on a high mountain, said to be Tabor.
- Holl marks a gap (*) at the start of this section.
Cite (SBL): Epiphanius, Pan. 51.21.7 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.8Holl GCS 25/31:279
ταύτην γὰρ τὴν ἀκολουθίαν ὁ Ματθαῖος ὑπέθετο, ὅς φησιν »ἀκούσας δὲ ὁ Ἰησοῦς ὅτι Ἰωάννης παρεδόθη, ἦλθεν εἰς τὴν Γαλιλαίαν«.
tautēn gar tēn akolouthian ho Matthaios hypetheto, hos phēsin »akousas de ho Iēsous hoti Iōannēs paredothē, ēlthen eis tēn Galilaian«.
For Matthew gave this sequence, saying, “When Jesus heard that John had been handed over, he came into Galilee.”
Matt 4:12 (quotation, high confidence)
Notes and citation
Summary: Matthew places the move to Galilee after John's arrest.
Cite (SBL): Epiphanius, Pan. 51.21.8 (Holl GCS 25/31:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.9Holl GCS 25/31:279–280
ὁ δὲ Λουκᾶς καὶ τὴν ἀπὸ τοῦ ὄρους ὁρμὴν ἀκριβῶς δηλώσας πρῶτον μὲν περὶ τοῦ ὄρους εἰπὼν καὶ τῶν βασιλειῶν ὧν ἔδειξε τῷ κυρίῳ ὁ διάβολος, ὕστερον λέγει περὶ τοῦ πτερυγίου καὶ Ἱερουσαλήμ, καὶ ὡς ἀνέκαμψεν εἰς τὴν Γαλιλαίαν καὶ Ναζαρέτ. συνῳδὰ δὲ καὶ ὁ Ματθαῖος λέγει »καταλιπὼν τὴν Ναζαρὲτ ἦλθεν εἰς τὴν Καφαρναούμ«.
ho de Loukas kai tēn apo tou orous hormēn akribōs dēlōsas prōton men peri tou orous eipōn kai tōn basileiōn hōn edeixe tǭ kyriǭ ho diabolos, hysteron legei peri tou pterygiou kai Hierousalēm, kai hōs anekampsen eis tēn Galilaian kai Nazaret. synǭda de kai ho Matthaios legei »katalipōn tēn Nazaret ēlthen eis tēn Kapharnaoum«.
Luke, making clear exactly the departure from the mountain, speaks first about the mountain and the kingdoms which the devil showed the Lord, and afterwards about the pinnacle and Jerusalem, and how he returned to Galilee and Nazareth. And Matthew says in harmony, “Leaving Nazareth he came to Capernaum.”
Luke 4:5 (allusion, high confidence) · Luke 4:9 (allusion, high confidence) · Luke 4:14 (allusion, high confidence) · Matt 4:13 (quotation, high confidence)
Notes and citation
Summary: Luke and Matthew agree on the return to Galilee.
Cite (SBL): Epiphanius, Pan. 51.21.9 (Holl GCS 25/31:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.10Holl GCS 25/31:280
ἦλθε γὰρ εἰς Ναζαρὲτ κἀκεῖθεν εἰς τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, καὶ μετὰ τὸ διελθεῖν διὰ τοῦ Ἰορδάνου πάλιν τὴν ὁρμὴν ἔσχεν ἐπὶ τὰ οἰκεῖα ἔνθα ἀνετέθραπτο, πρὸς τὴν μητέρα ἐν Ναζαρέτ, ἐκεῖ τε παραμείνας δύο ἡμέρας, ὅτε καὶ οἱ περὶ Ἀνδρέαν παρʼ αὐτῷ ἔμειναν, λοιπὸν ἠπείγετο τῆς σωτηρίας τῶν ἀνθρώπων ἕνεκεν τοῦ κηρύγματος ἄρξασθαι·
ēlthe gar eis Nazaret kakeithen eis ton Iordanēn pros ton Iōannēn, kai meta to dielthein dia tou Iordanou palin tēn hormēn eschen epi ta oikeia entha anetethrapto, pros tēn mētera en Nazaret, ekei te parameinas dyo hēmeras, hote kai hoi peri Andrean parʼ autǭ emeinan, loipon ēpeigeto tēs sōtērias tōn anthrōpōn heneken tou kērygmatos arxasthai;
For he came to Nazareth, and from there to the Jordan to John; and after passing through the Jordan he set out again for home, where he had been brought up, to his mother in Nazareth. Having stayed there two days—when Andrew and his companions also stayed with him—he then hastened to begin the preaching for the salvation of mankind;
Notes and citation
Summary: Epiphanius reconstructs Jesus' movements before his preaching.
Cite (SBL): Epiphanius, Pan. 51.21.10 (Holl GCS 25/31:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.11Holl GCS 25/31:280
καὶ ἔμεινε μὲν δύο ἡμέρας διὰ τὸ διὰ χρόνου ἡκέναι, ἔχων μεθʼἑαυτοῦ οὓς ἤδη παρείληφε μαθητάς, καὶ ἀπολύσας τοὺς δύο τοὺς ἀκολουθήσαντας αὐτῷ εὐθὺς ἐξῆλθεν ἐπὶ τὴν Γαλιλαίαν διὰ τὸ κήρυγμα καὶ διὰ τὸ ἔργον τοῦ θεοσημείου τοῦ ἐν τῷ γάμῳ ἐπιτελεσθέντος.
kai emeine men dyo hēmeras dia to dia chronou hēkenai, echōn methʼheautou hous ēdē pareilēphe mathētas, kai apolysas tous dyo tous akolouthēsantas autǭ euthys exēlthen epi tēn Galilaian dia to kērygma kai dia to ergon tou theosēmeiou tou en tǭ gamǭ epitelesthentos.
and he stayed two days because he had come after some time away, having with him the disciples he had already taken; and dismissing the two who had followed him, he went out at once to Galilee for the preaching and for the work of the divine sign performed at the wedding.
Notes and citation
Summary: After two days Jesus went to Galilee and Cana.
Cite (SBL): Epiphanius, Pan. 51.21.11 (Holl GCS 25/31:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-11) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.12Holl GCS 25/31:280
βλέπε γὰρ πῶς ἐπασφαλίζεται <ἡμᾶς> ὁ λόγος, ὡς Ἰωάννης ὁ βαπτιστὴς μαρτυρεῖ λέγων ὡς παρῳχηκότος ἤδη τοῦ ἔργου ὅτι »κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν εἶπέ μοι· ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον ἐν εἴδει περιστερᾶς, οὗτός ἐστιν«.
blepe gar pōs epasphalizetai <hēmas> ho logos, hōs Iōannēs ho baptistēs martyrei legōn hōs parǭchēkotos ēdē tou ergou hoti »kagō ouk ę̄dein auton, allʼ ho pempsas me baptizein eipe moi; ephʼ hon an idę̄s to pneuma katabainon en eidei peristeras, houtos estin«.
For see how the word makes us secure, as John the Baptist bears witness, speaking as of a deed already past: “And I did not know him, but he who sent me to baptize said to me, He on whom you see the Spirit descending in the form of a dove, this is he.”
John 1:33 (quotation, high confidence)
Notes and citation
Summary: The Baptist speaks of the baptism as already past.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 51.21.12 (Holl GCS 25/31:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-12) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.13Holl GCS 25/31:280
ἀποστέλλων γὰρ ὁ πατὴρ τὸν Ἰωάννην βαπτίζειν τοῦτο αὐτῷ τὸ σημεῖον ἐδωρήσατο, ἵνʼ ὅταν ἴδῃ, ἐπιγνῷ τὸν ἄνωθεν τῷ κόσμῳ ἀποσταλέντα σωτῆρα καὶ εὐεργέτην τῶν ἡμετέρων ψυχῶν.
apostellōn gar ho patēr ton Iōannēn baptizein touto autǭ to sēmeion edōrēsato, hinʼ hotan idę̄, epignǭ ton anōthen tǭ kosmǭ apostalenta sōtēra kai euergetēn tōn hēmeterōn psychōn.
For when the Father sent John to baptize, he gave him this sign, so that when he saw it he would recognize the Savior sent from above to the world, the benefactor of our souls.
Notes and citation
Summary: The dove was the Father's sign to John.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 51.21.13 (Holl GCS 25/31:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-13) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.14Holl GCS 25/31:280–281
Ἀνατρέπονται τοίνυν οἱ τοιοῦτοι αἱρεσιῶται ἀπὸ τῆς ἀληθείας τῶν θείων γραφῶν καὶ τῆς ἀκριβείας, μάλιστα ἀπὸ τῆς συμφωνίας τῶν τεσσάρων εὐαγγελίων. οὐ γάρ τις τῶν εἶ φρονούντων ἀποβάλοιτο τὰ τῷ ἁγίῳ πνεύματι διὰ τῶν θείων εὐαγγελίων ἀκριβῶς πάντῃ πεπραγματεθμένα.
Anatrepontai toinyn hoi toioutoi hairesiōtai apo tēs alētheias tōn theiōn graphōn kai tēs akribeias, malista apo tēs symphōnias tōn tessarōn euangeliōn. ou gar tis tōn ei phronountōn apobaloito ta tǭ hagiǭ pneumati dia tōn theiōn euangeliōn akribōs pantę̄ pepragmatethmena.
Such heretics are overthrown, then, by the truth and exactness of the divine Scriptures, and above all by the agreement of the four Gospels. For no one in his right mind would reject what was set out by the Holy Spirit with complete exactness through the divine Gospels.
Notes and citation
Summary: The agreement of the four Gospels refutes the Alogi.
Topics: Scripture and canon, Heresy
Cite (SBL): Epiphanius, Pan. 51.21.14 (Holl GCS 25/31:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-14) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.15Holl GCS 25/31:281
κἂν τε γὰρ λέγωσιν, ὅτι ὁ μὲν Ματθαῖος καὶ Μάρκος καὶ Λουκᾶς οἱ εὐαγγελισταὶ διηγίσαντο περὶ τοῦσωτῆρος ὅτι μετὰ τὸ βάπτισμα ἀνήχθη εἰς τὴν ἔρημον καὶ ἐποίησεν ἡμέρας τεσσαράκοντα πειραζόμενος καὶ μετὰ τὸν πειρασμὸν ἀκούσας ὅτι Ἰωάννης παρεδόθη ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον, ὁ δὲ Ἰωάννης ψεύδεται μὴ εἰπὼν περὶ τούτων,
kan te gar legōsin, hoti ho men Matthaios kai Markos kai Loukas hoi euangelistai diēgisanto peri tousōtēros hoti meta to baptisma anēchthē eis tēn erēmon kai epoiēsen hēmeras tessarakonta peirazomenos kai meta ton peirasmon akousas hoti Iōannēs paredothē elthōn katǭkēsen eis Kapharnaoum tēn parathalassion, ho de Iōannēs pseudetai mē eipōn peri toutōn,
For even if they say that the evangelists Matthew, Mark, and Luke narrated about the Savior that after the baptism he was led up into the desert and spent forty days being tempted, and after the temptation, hearing that John had been handed over, came and settled in Capernaum by the sea, while John lies by not speaking of these things,
Matt 4:1 (allusion, high confidence) · Matt 4:12 (allusion, high confidence) · Matt 4:13 (allusion, high confidence)
Notes and citation
Summary: The Alogi say John lies by omitting the temptation.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.21.15 (Holl GCS 25/31:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-15) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.16Holl GCS 25/31:281
ἀλλʼ εὐθὺς ἀπὸ πρώτης, ὅτε ἦλθεν ὁ σωτὴρ πρὸς τὸν Ἰωάννην, καὶ τὰ ἄλλα ὅσα † λέγει αὐτὸν πεποιηκέναι, φανήσονται κατὰ πάντα [κατὰ] τὴν ἀκρίβειαν τῶν εὐαγγελίων ἠγνοηκότες.
allʼ euthys apo prōtēs, hote ēlthen ho sōtēr pros ton Iōannēn, kai ta alla hosa † legei auton pepoiēkenai, phanēsontai kata panta [kata] tēn akribeian tōn euangeliōn ēgnoēkotes.
but tells right from the start of the Savior's coming to John, and the other things … he says he did—they will be shown in every way to have been ignorant of the exactness of the Gospels.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The objectors misunderstand the Gospels' exactness.
- Holl marks the text as corrupt (†) before “he says”. The editor deletes a repeated “according to” (κατὰ).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.21.16 (Holl GCS 25/31:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-16) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.17Holl GCS 25/31:281
Ἰωάννης γὰρ ὁ εὐαγγελιστὴς πρὸ τοῦ παραδοθῆναι τὸν βαπτιστὴν Ἰωάννην σημαίνει τὸν κύριον μετὰ τὰς ἡμέρας τοῦ πειρασμοῦ * πρὸς αὐτὸν ἐληλυθέναι. πῶς γὰρ Ἰωάννου παραδοθέντος ἐνεδέχετο ἔτι τὸν σωτῆρα πρὸς αὐτὸν πάλιν ἐλθεῖν ἐπὶ τὸν Ἰορδάνην;
Iōannēs gar ho euangelistēs pro tou paradothēnai ton baptistēn Iōannēn sēmainei ton kyrion meta tas hēmeras tou peirasmou * pros auton elēlythenai. pōs gar Iōannou paradothentos enedecheto eti ton sōtēra pros auton palin elthein epi ton Iordanēn?
For John the evangelist indicates that the Lord came to the Baptist after the days of the temptation … before John the Baptist was handed over. For how, once John had been handed over, could the Savior come to him again at the Jordan?
Textual problem in this passage: see the notes.
Notes and citation
Summary: John's account falls before the Baptist's arrest.
- Holl marks a gap (*) in the text.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.21.17 (Holl GCS 25/31:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-17) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.18Holl GCS 25/31:281
οὐκ ἔγνωσαν δὲ ὅτι οἱ ἄλλοι τρεῖς εὐαγγελισταὶ τὸν χρόνον τὸν μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην διηγοῦνται ἀκριβῶς λέγοντες· »ἀκούσας δὲ ὁ Ἰησοῦς ὅτι παρεδόθη ὁ Ἰωάννης, καταλιπὼν τὴν Ναζαρὲτ κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον«. καὶ ὁρᾷς ὅτι κατὰ ἀλήθειαν τὰ πάντα τοῖς τέτρασιν εὐαγγελισταῖς συμφώνως εἴρηται.
ouk egnōsan de hoti hoi alloi treis euangelistai ton chronon ton meta to paradothēnai ton Iōannēn diēgountai akribōs legontes; »akousas de ho Iēsous hoti paredothē ho Iōannēs, katalipōn tēn Nazaret katǭkēsen eis Kapharnaoum tēn parathalassion«. kai horąs hoti kata alētheian ta panta tois tetrasin euangelistais symphōnōs eirētai.
They did not know that the other three evangelists narrate precisely the time after John was handed over, saying, “When Jesus heard that John had been handed over, he left Nazareth and settled in Capernaum by the sea.” And you see that everything has truly been said in agreement by the four evangelists.
Matt 4:12 (quotation, high confidence) · Matt 4:13 (quotation, high confidence)
Notes and citation
Summary: The Synoptics narrate the period after John's arrest; all four agree.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.21.18 (Holl GCS 25/31:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-18) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.19Holl GCS 25/31:281
καὶ γὰρ καὶ φαίνεται <κατὰ> τὴν ἀκολουθίαν πάλιν διηγούμενος ὁ Ἰωάννης, ὅτι μετὰ τὸ ποιῆσαι τὸ πρῶτον σημεῖον τὸν σωτῆρα καὶ ἐλθεῖν εἰς Καφαρναούμ, ποιῆσαί τε ἐκεῖ τινα σημεῖα ἀναβῆναί τε εἰς Ναζαρὲτ καὶ ἀναγνῶναι τὸ βιβλίον, παραδοθέντος λοιπὸν τοῦ βαπτιστοῦ ἦλθεν καὶ κατῴκησεν εἰς Καφαρναοὺμ <οὐ> πολλὰς ἡμέρας.
kai gar kai phainetai <kata> tēn akolouthian palin diēgoumenos ho Iōannēs, hoti meta to poiēsai to prōton sēmeion ton sōtēra kai elthein eis Kapharnaoum, poiēsai te ekei tina sēmeia anabēnai te eis Nazaret kai anagnōnai to biblion, paradothentos loipon tou baptistou ēlthen kai katǭkēsen eis Kapharnaoum <ou> pollas hēmeras.
And indeed John is seen to narrate in sequence again that after the Savior did the first sign and came to Capernaum, and did some signs there, and went up to Nazareth and read the book, then, when the Baptist had been handed over, he came and settled in Capernaum, not many days.
Notes and citation
Summary: John's sequence fits the Synoptic one.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.21.19 (Holl GCS 25/31:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-19) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.20Holl GCS 25/31:281
οὗται δέ εἰσιν αἱ μετὰ τὴν ἡμέραν τῶν Ἐπιφανείων καὶ τὴν ἐπὶ Καφαρναοὺμ καὶ ἐπὶ Ναζαρὲτ ἔλευσιν αὐτοῦ καὶ τὴν εἰς Ἱεροσόλυμα διὰ τὸ Πάσχα ἄνοδον καὶ <πάλιν> πάλιν ἐλθεῖν πρὸς τὸν Ἰωάννην ὅπου ἐβάπτιζεν εἰς Αἰνὼν <ἐγγὺς> τοῦ Σαλήμ.
houtai de eisin hai meta tēn hēmeran tōn Epiphaneiōn kai tēn epi Kapharnaoum kai epi Nazaret eleusin autou kai tēn eis Hierosolyma dia to Pascha anodon kai <palin> palin elthein pros ton Iōannēn hopou ebaptizen eis Ainōn <engys> tou Salēm.
These are the days after the day of the Epiphany, and his coming to Capernaum and to Nazareth, and his going up to Jerusalem for the Pascha, and his coming once more to John where he was baptizing at Aenon near Salim.
John 3:23 (allusion, high confidence)
Notes and citation
Summary: Epiphanius lists the events after the Epiphany.
Cite (SBL): Epiphanius, Pan. 51.21.20 (Holl GCS 25/31:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-20). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-20) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.21Holl GCS 25/31:281–282
οὅτω γὰρ λέγει »μετὰ τοῦτο κατῆλθεν εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας«· (οὔπω γὰρ ἐδήλου τὴν τελείαν καταμονὴν περὶ ἧς ὕστερον εἶπεν <ὅτι> μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον.)
hootō gar legei »meta touto katēlthen eis Kapharnaoum autos kai hē mētēr autou kai hoi adelphoi autou, kai ekei emeinan ou pollas hēmeras«; (oupō gar edēlou tēn teleian katamonēn peri hēs hysteron eipen <hoti> meta to paradothēnai ton Iōannēn elthōn katǭkēsen eis Kapharnaoum tēn parathalassion.)
For he says thus: “After this he went down to Capernaum, he and his mother and his brothers, and they stayed there not many days” (for he was not yet indicating the permanent stay, of which it was said later that after John was handed over he came and settled in Capernaum by the sea).
John 2:12 (quotation, high confidence) · Matt 4:13 (allusion, high confidence)
Notes and citation
Summary: Jesus' first stay at Capernaum was brief.
Cite (SBL): Epiphanius, Pan. 51.21.21 (Holl GCS 25/31:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-21). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-21) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.22Holl GCS 25/31:282
»καὶ ἐγγὺς ἦν τὸ Πάσχα τῶν Ἰουδαίων (ὡς λέγει) καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς καὶ εὗρεν τοὺς πωλοῦντας ἐν τῷ ἱερῷ τοὺς βόας καὶ τὰ πρόβατα καὶ <τὰς> περιστερὰς καὶ τοὺς κερματιστὰς καθημένους«.
»kai engys ēn to Pascha tōn Ioudaiōn (hōs legei) kai anebē eis Hierosolyma ho Iēsous kai heuren tous pōlountas en tǭ hierǭ tous boas kai ta probata kai <tas> peristeras kai tous kermatistas kathēmenous«.
“And the Pascha of the Jews was near,” as it says, “and Jesus went up to Jerusalem and found in the temple those who were selling oxen and sheep and doves, and the money-changers sitting there.”
John 2:13 (quotation, high confidence) · John 2:14 (quotation, high confidence)
Notes and citation
Summary: Jesus goes up to Jerusalem for the Passover.
Cite (SBL): Epiphanius, Pan. 51.21.22 (Holl GCS 25/31:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-22). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-22) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.23Holl GCS 25/31:282
καὶ μετὰ τὸ ἐκβαλεῖν τοὺς αὐτοὺς κερματιστὰς καὶ τοὺς πωλοῦντας τὰς περιστερὰς καὶ τὰ ἄλλα, καὶ εἰρηκέναι· ἄρατε ταῦτα ἔνθεν καὶ μὴ ποιῆτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου, καὶ ἀκηκοέναι παρʼ αὐτῶν »τί σημεῖον δεικνύεις ἡμῖν ὅτι ταῦτα ποιεῖς;« καὶ εἰπεῖν, αὐτοῖς »λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγείρω αὐτόν«, ὅτι Νικόδημος ἦλθε πρὸς αὐτόν,
kai meta to ekbalein tous autous kermatistas kai tous pōlountas tas peristeras kai ta alla, kai eirēkenai; arate tauta enthen kai mē poiēte ton oikon tou patros mou oikon emporiou, kai akēkoenai parʼ autōn »ti sēmeion deiknyeis hēmin hoti tauta poieis?« kai eipein, autois »lysate ton naon touton kai en trisin hēmerais egeirō auton«, hoti Nikodēmos ēlthe pros auton,
And after he drove out these money-changers and those who sold the doves and the rest, and said, Take these things away from here and do not make my Father's house a house of trade, and heard from them, “What sign do you show us, that you do these things?”, and said to them, “Destroy this temple, and in three days I raise it”—it says that Nicodemus came to him;
John 2:15 (allusion, high confidence) · John 2:16 (quotation, high confidence) · John 2:18 (quotation, high confidence) · John 2:19 (quotation, high confidence) · John 3:1 (allusion, high confidence)
Notes and citation
Summary: The cleansing of the temple and Nicodemus's visit.
Cite (SBL): Epiphanius, Pan. 51.21.23 (Holl GCS 25/31:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-23). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-23) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.24Holl GCS 25/31:282
καὶ μετὰ τὸ εἰπεῖν πολλὰ φησίν »ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν. ἦν δὲ καὶ Ἰωάννης <βαπτίζων> ἐν Αἰνὼν ἐγγὺς τοῦ Σαλήμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ· οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης«.
kai meta to eipein polla phēsin »ēlthen ho Iēsous kai hoi mathētai autou eis tēn Ioudaian gēn kai ekei dietriben metʼ autōn kai ebaptizen. ēn de kai Iōannēs <baptizōn> en Ainōn engys tou Salēm, hoti hydata polla ēn ekei; oupō gar ēn beblēmenos eis tēn phylakēn ho Iōannēs«.
and after saying much it says, “Jesus and his disciples came into the land of Judea, and he stayed there with them and baptized. And John too was baptizing at Aenon near Salim, because there was much water there; for John had not yet been thrown into prison.”
John 3:22 (quotation, high confidence) · John 3:23 (quotation, high confidence) · John 3:24 (quotation, high confidence)
Notes and citation
Summary: John notes that the Baptist was not yet in prison.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 51.21.24 (Holl GCS 25/31:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-24). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-24) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.25Holl GCS 25/31:282
τοῦ δὲ Ἰωάννου πολλὰ εἰπόντος, ὅτι »ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν«, εἶτα λέγει τὸ εὐαγγέλιον »ὡς οὖν ἔγνω ὁ Ἰησοῦς ὅτι ἢκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει <ἢ> Ἰωάννης (καίτοι γε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλʼ οἱ μαθηταὶ αὐτοῦ), ἀφῆκεν τὴν Ἰουδαίαν γῆν καὶ ἀπῆλθε πάλιν εἰς τὴν Γαλιλαίαν.
tou de Iōannou polla eipontos, hoti »ho echōn tēn nymphēn nymphios estin«, eita legei to euangelion »hōs oun egnō ho Iēsous hoti ēkousan hoi Pharisaioi hoti Iēsous pleionas mathētas poiei kai baptizei <ē> Iōannēs (kaitoi ge Iēsous autos ouk ebaptizen, allʼ hoi mathētai autou), aphēken tēn Ioudaian gēn kai apēlthe palin eis tēn Galilaian.
And when John had said much, including that “He who has the bride is the bridegroom,” the gospel then says, “When, then, Jesus knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but his disciples did), he left the land of Judea and went away again into Galilee.
John 3:29 (quotation, high confidence) · John 4:1 (quotation, high confidence) · John 4:2 (quotation, high confidence) · John 4:3 (quotation, high confidence)
Notes and citation
Summary: Jesus left Judea for Galilee after the Baptist's testimony.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 51.21.25 (Holl GCS 25/31:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-25). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-25) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.26Holl GCS 25/31:282
ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας«· ὅτε ἐπὶ τῷ φρέατι ἐκαθέσθη καὶ τῇ Σαμαρείτιδι διελέχθη καὶ ἀνήγγειλεν ἡ Σαμαρεῖτις περὶ αὐτοῦ τοῖς ἐν τῇ πόλει καὶ ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται καὶ παρεκάλουν αὐτὸν μεῖναι παρʼ αὐτοῖς »καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ.«
edei de auton dierchesthai dia tēs Samareias«; hote epi tǭ phreati ekathesthē kai tę̄ Samareitidi dielechthē kai anēngeilen hē Samareitis peri autou tois en tę̄ polei kai ēlthon pros auton hoi Samareitai kai parekaloun auton meinai parʼ autois »kai emeinen ekei dyo hēmeras kai pollǭ pleious episteusan dia ton logon autou.«
And he had to pass through Samaria”—when he sat at the well and talked with the Samaritan woman, and the Samaritan woman told those in the city about him, and the Samaritans came to him and begged him to stay with them, “and he stayed there two days, and many more believed because of his word.”
John 4:4 (quotation, high confidence) · John 4:6 (allusion, high confidence) · John 4:28 (allusion, high confidence) · John 4:40 (quotation, high confidence) · John 4:41 (quotation, high confidence)
Notes and citation
Summary: Jesus in Samaria.
Cite (SBL): Epiphanius, Pan. 51.21.26 (Holl GCS 25/31:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-26). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-26) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.27Holl GCS 25/31:282
»μετὰ δὲ τὰς δύο ἡμέρας ἦλθεν εἰς τὴν Γαλιλαίνα« »καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ«, ὅτε εἶπεν αὐτῷ ὁ Ἰησοῦς »πορεύου· ὁ υἱός σου ζῇ« καὶ ἐπίστευσεν καὶ ἰάθη ὁ παῖς. καὶ λέγει τὸ εὐαγγέλιον » <τοῦτο> δεύτερον πάλιν σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν«.
»meta de tas dyo hēmeras ēlthen eis tēn Galilaina« »kai ēn tis basilikos hou ho huios ēsthenei en Kapharnaoum«, hote eipen autǭ ho Iēsous »poreuou; ho huios sou zę̄« kai episteusen kai iathē ho pais. kai legei to euangelion » <touto> deuteron palin sēmeion epoiēsen ho Iēsous elthōn ek tēs Ioudaias eis tēn Galilaian«.
“After the two days he came into Galilee,” “and there was a certain royal official whose son was ill at Capernaum,” when Jesus said to him, “Go; your son lives,” and he believed, and the boy was healed. And the gospel says, “This again was the second sign that Jesus did, having come from Judea into Galilee.”
John 4:43 (quotation, high confidence) · John 4:46 (quotation, high confidence) · John 4:50 (quotation, high confidence) · John 4:54 (quotation, high confidence)
Notes and citation
Summary: The healing of the official's son is John's second sign.
Cite (SBL): Epiphanius, Pan. 51.21.27 (Holl GCS 25/31:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-27). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-27) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.28Holl GCS 25/31:282–283
»μετὰ τοῦτο ἦν ἑορτὴ τῶν Ἰουδαίων (οἶμαι δὲ ὅτι περὶ ἄλλης ἑορτῆς Ἰουδαίων λέγει, ἢ Πεντηκοστῆς ἢ σκηνοπηγιῶν) καὶ ἀνέβη Ἰησοῦς εἰς Ἱεροσό- λυμα«, ὅτε ἐπὶ τῆς προβατικῆς κολυμβήθρας ἐλθὼν ἐν σαββάτῳ ἰάσατο τὸν τριάκοντα ὀκτὼ ἔτεσιν ἐν ἀσθενείᾳ παραλελυμένον.
»meta touto ēn heortē tōn Ioudaiōn (oimai de hoti peri allēs heortēs Ioudaiōn legei, ē Pentēkostēs ē skēnopēgiōn) kai anebē Iēsous eis Hieroso- lyma«, hote epi tēs probatikēs kolymbēthras elthōn en sabbatǭ iasato ton triakonta oktō etesin en astheneią paralelymenon.
“After this there was a feast of the Jews (I think he is speaking of another feast of the Jews, either Pentecost or Tabernacles) and Jesus went up to Jerusalem,” when, coming to the sheep pool on a sabbath, he healed the man who had been paralyzed with illness for thirty-eight years.
John 5:1 (quotation, high confidence) · John 5:2 (allusion, high confidence) · John 5:5 (allusion, high confidence) · John 5:9 (allusion, high confidence)
Notes and citation
Summary: Jesus heals the paralytic at the pool in Jerusalem.
- The words in parentheses are Epiphanius's.
Cite (SBL): Epiphanius, Pan. 51.21.28 (Holl GCS 25/31:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-28). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-28) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.29Holl GCS 25/31:283
ἀπʼ ἐντεῦθεν λοιπὸν πληρωθέντος τοῦ δεκτοῦ ἐνιαυτοῦ ἤρξαντο αὐτὸν διώκειν ἐξότε τὸν ἐπὶ τῆς κολυμβήθρας παραλυτικὸν ἰάσατο ἐν σαββάτῳ· εἶτα πάλιν λέγει »ἐπὶ πλεῖον ἐδίωκον οἱ Ἰουδαῖοι τὸν Ἰησοῦν, ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ«.
apʼ enteuthen loipon plērōthentos tou dektou eniautou ērxanto auton diōkein exote ton epi tēs kolymbēthras paralytikon iasato en sabbatǭ; eita palin legei »epi pleion ediōkon hoi Ioudaioi ton Iēsoun, hoti ou monon elye to sabbaton, alla kai patera idion elegen ton theon, ison heauton poiōn tǭ theǭ«.
From then on, once the acceptable year was completed, they began to persecute him, from the time he healed the paralytic at the pool on a sabbath. Then again it says, “The Jews persecuted Jesus all the more, because he not only broke the sabbath, but also called God his own Father, making himself equal to God.”
Isa 61:2 (echo, low confidence) · John 5:16 (allusion, high confidence) · John 5:18 (quotation, medium confidence)
Notes and citation
Summary: Opposition to Jesus began after the sabbath healing.
- John 5:18 has “sought to kill”; Epiphanius writes “persecuted”.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.21.29 (Holl GCS 25/31:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-29). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-29) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.30Holl GCS 25/31:283
πῶς οὖν οὐ καταγνωστέαι αἱ αἱρέσεις ἐλλιπῆ ποιοῦσαι τὸν υἱὸς τὸν πατέρα; »ἴσον« γὰρ [φασίν] »ἑαυτὸν ποιῶν τῷ θεῷ«, λέγει τὸ εὐαγγέλιον.
pōs oun ou katagnōsteai hai haireseis ellipē poiousai ton huios ton patera? »ison« gar [phasin] »heauton poiōn tǭ theǭ«, legei to euangelion.
How then are the heresies not to be condemned, which make the Son less than the Father? For “making himself equal to God,” the gospel says.
Textual problem in this passage: see the notes.
John 5:18 (quotation, high confidence)
Notes and citation
Summary: John 5:18 refutes those who make the Son inferior to the Father.
- The editor deletes “they say” (φασίν). Epiphanius has the Arians in view.
Topics: Christology, Trinity, Heresy
Cite (SBL): Epiphanius, Pan. 51.21.30 (Holl GCS 25/31:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-30). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-30) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.31Holl GCS 25/31:283
»μετὰ δὲ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος, ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὁρῶντες τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. ἀνῆλθεν οὖν ὁ Ἰησοῦς εἰς τὸ ὄρος καὶ ἐκεῖ ἐκαθέζετο μετὰ τῶν μαθητῶν αὐτοῦ. ἦν δὲ <ἐγγὺς> τὸ Πάσχα ἡ ἑορτὴ τῶν Ἰουδαίων.«
»meta de tauta apēlthen ho Iēsous peran tēs thalassēs tēs Galilaias tēs Tiberiados, ēkolouthei de autǭ ochlos polys, horōntes ta sēmeia ha epoiei epi tōn asthenountōn. anēlthen oun ho Iēsous eis to oros kai ekei ekathezeto meta tōn mathētōn autou. ēn de <engys> to Pascha hē heortē tōn Ioudaiōn.«
“After these things Jesus went away across the sea of Galilee, of Tiberias; and a great crowd followed him, because they saw the signs he was doing on the sick. So Jesus went up on the mountain and sat there with his disciples. Now the Pascha, the feast of the Jews, was near.”
John 6:1 (quotation, high confidence) · John 6:2 (quotation, high confidence) · John 6:3 (quotation, high confidence) · John 6:4 (quotation, high confidence)
Notes and citation
Summary: Jesus crosses the Sea of Galilee before the Passover.
Cite (SBL): Epiphanius, Pan. 51.21.31 (Holl GCS 25/31:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-31). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-31) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.21.32Holl GCS 25/31:283
λοιπὸν ὡς λέγει τὰ ἄλλα εὐαγγέλια, παραδοθέντος τοῦ Ἰωάννου ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλάσσιον· ὡς καὶ αὐτὸς Ἰωάννης συνῳδὰ τοῖς ἄλλοις εὑρίσκεται λέγων. τοῦ γὰρ Πάσχα ἐν μηνὶ Μαρτίῳ ἢ Ἀπριλλίῳ γινομένου ἐξ ἅπαντος δείκνυνται ἄλλοι ὄντες καιροὶ ἐν οἷς ὁ σωτὴρ μετὰ τὸν πειρασμὸν πρὸς τὸν Ἰωάννην ἀφικνεῖται.
loipon hōs legei ta alla euangelia, paradothentos tou Iōannou elthōn katǭkēsen eis Kapharnaoum tēn parathalassion; hōs kai autos Iōannēs synǭda tois allois heurisketai legōn. tou gar Pascha en mēni Martiǭ ē Aprilliǭ ginomenou ex hapantos deiknyntai alloi ontes kairoi en hois ho sōtēr meta ton peirasmon pros ton Iōannēn aphikneitai.
Then, as the other Gospels say, after John was handed over he came and settled in Capernaum by the sea; and John himself is also found saying this in agreement with the others. For since the Pascha falls in March or April, it is shown in every way that the times at which the Savior came to John after the temptation were different.
Matt 4:12 (allusion, high confidence) · Matt 4:13 (allusion, high confidence)
Notes and citation
Summary: John agrees with the other Gospels about the move to Capernaum.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.21.32 (Holl GCS 25/31:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-21-32). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-21-32) · Report an error
Translation: Translated by Claude from Holl's Greek 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 22
51.22.1Holl GCS 25/31:283
22. Κατηγοροῦσι δὲ οἱ αὐτοὶ πάλιν τοῦ ἁγίου εὐαγγελιστοῦ, μᾶλλον δὲ αὐτοῦ τοῦ εὐαγγελίου, ὅτι, φησίν, ὁ Ἰωάννης ἔφη δύο Πάσχα τὸν σωτῆρα πεποιηκέναι ἐν περιόδῳ ἐνιαυτῶν δύο, οἱ δὲ ἄλλοι εὐαγγελισταὶ περὶ ἑνὸς Πάσχα διηγοῦνται.
22. Katēgorousi de hoi autoi palin tou hagiou euangelistou, mallon de autou tou euangeliou, hoti, phēsin, ho Iōannēs ephē dyo Pascha ton sōtēra pepoiēkenai en periodǭ eniautōn dyo, hoi de alloi euangelistai peri henos Pascha diēgountai.
22. The same people again accuse the holy evangelist, or rather the gospel itself, because, they say, John said that the Savior kept two Paschas in a period of two years, while the other evangelists speak of one Pascha.
Notes and citation
Summary: The Alogi object that John has two Passovers, the others one.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.22.1 (Holl GCS 25/31:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.2Holl GCS 25/31:283–284
καὶ οὐκ ἴσασιν οἱ ἰδιῶται ὅτι οὐ μόνον δύο Πάσχα ὁμολογεῖ τὰ εὐαγγέλια, ὡς πανταχόθεν ἐδείξαμεν, ἀλλὰ δύο μὲν πρῶτα λέγει καὶ αὐτὸ δὲ ἐν ᾧ πέπονθεν ὁ σωτὴρ ἄλλο Πάσχα, ὡς εἶναι τρία Πάσχα ἀπὸ τοῦ χρόνου τοῦ βαπτίσματος καὶ τῆς ἀρχῆς τοῦ χηρύγματος ἐπὶ τρισὶν ἔτεσιν ἕως τοῦ σταυροῦ.
kai ouk isasin hoi idiōtai hoti ou monon dyo Pascha homologei ta euangelia, hōs pantachothen edeixamen, alla dyo men prōta legei kai auto de en hǭ peponthen ho sōtēr allo Pascha, hōs einai tria Pascha apo tou chronou tou baptismatos kai tēs archēs tou chērygmatos epi trisin etesin heōs tou staurou.
And the ignorant do not know that the Gospels acknowledge not only two Paschas, as we have shown on every side, but speak of two earlier ones and then another Pascha, the one at which the Savior suffered, so that there are three Paschas from the time of the baptism and the beginning of the preaching, over three years until the cross.
Notes and citation
Summary: The Gospels attest three Passovers in Jesus' ministry.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.22.2 (Holl GCS 25/31:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.3Holl GCS 25/31:284
Γεννᾶται μὲν γὰρ ὁ σωτὴρ τεσσαρακοστῷ δευτέρῳ ἔτει Αὐγούστου βασιλέως τῶν ῾Ρωμαίων ἐν ὑπατείᾳ τοῦ αὐτοῦ Ὀκταυίου Αὐγούστου τὸ τρισκαιδέκατον καὶ Σιλανοῦ, ὡς ἔχει τὰ παρὰ ῾Ρωμαίοις ὑπατάρια.
Gennatai men gar ho sōtēr tessarakostǭ deuterǭ etei Augoustou basileōs tōn ῾Rōmaiōn en hypateią tou autou Oktauiou Augoustou to triskaidekaton kai Silanou, hōs echei ta para ῾Rōmaiois hypataria.
For the Savior is born in the forty-second year of Augustus, emperor of the Romans, in the consulship of the same Octavius Augustus for the thirteenth time and Silanus, as the Roman consular lists have it.
Notes and citation
Summary: Christ was born in Augustus's forty-second year.
- The consulship of Augustus (13th time) and Silanus is 2 BC.
Cite (SBL): Epiphanius, Pan. 51.22.3 (Holl GCS 25/31:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.4Holl GCS 25/31:284
κεῖται γὰρ ἐν αὐτοῖς οὕτως· »τούτων ὑπατευόντων, φημὶ πρὸ ὀκτὼ εἰδῶν Ἰανουαρίων μετὰ δεκατρεῖς ἡμέρας τῆς χειμερινῆς τροπῆς καὶ τῆς τοῦ φωτὸς καὶ ἡμέρας προσθήκης.«
keitai gar en autois houtōs; »toutōn hypateuontōn, phēmi pro oktō eidōn Ianouariōn meta dekatreis hēmeras tēs cheimerinēs tropēs kai tēs tou phōtos kai hēmeras prosthēkēs.«
For it stands thus in them: “In the consulship of these—I mean on the eighth day before the Ides of January, thirteen days after the winter solstice and the increase of light and day.”
Notes and citation
Summary: The birth fell on 6 January, thirteen days after the solstice.
- The eighth day before the Ides of January is 6 January.
Cite (SBL): Epiphanius, Pan. 51.22.4 (Holl GCS 25/31:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.5Holl GCS 25/31:284
ταύτην δὲ τὴν ἡμέραν ἑορτάζουσιν Ἕλληνες, φημὶ δὲ οἱ εἰδωλολάτραι, τῇ πρὸ ὀκτὼ καλανδῶν Ἰανουαρίων, τῇ παρὰ ῾Ρωμαίοις καλουμένῃ Σατουρνάλια, παρʼ Αἰγυπτίοις δὲ Κρόνια, παρὰ Ἀλεξανδρεῦσι δὲ Κικέλλια.
tautēn de tēn hēmeran heortazousin Hellēnes, phēmi de hoi eidōlolatrai, tę̄ pro oktō kalandōn Ianouariōn, tę̄ para ῾Rōmaiois kaloumenę̄ Satournalia, parʼ Aigyptiois de Kronia, para Alexandreusi de Kikellia.
This day the Greeks—I mean the idolaters—celebrate on the eighth day before the Kalends of January, which the Romans call Saturnalia, the Egyptians Kronia, and the Alexandrians Kikellia.
Notes and citation
Summary: Pagans celebrate the solstice on 25 December.
- “This day” is the solstice; the eighth day before the Kalends of January is 25 December.
Cite (SBL): Epiphanius, Pan. 51.22.5 (Holl GCS 25/31:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.6Holl GCS 25/31:284
τῇ γὰρ πρὸ ὀκτὼ καλανδῶν Ἰανουαρίων τοῦτο τὸ τμῆμα γίνεται, ὅ ἐστι τροπή, καὶ ἄρχεται αὔξειν ἡ ἡμέρα τοῦ φωτὸς λαμβάνοντος τὴν προσθήκην, πληροῖ δὲ δεκατριῶν ἡμερῶν ἀριθμὸν εἰς τὴν πρὸ ὀκτὼ εἰδὼν Ἰανουαρίων, ἕως ἡμέρας τῆς τοῦ Χριστοῦ γεννήσεως προστιθεμένου τριακοστοῦ ὥρας ἑκάστῃ ἡμέρᾳ·
tę̄ gar pro oktō kalandōn Ianouariōn touto to tmēma ginetai, ho esti tropē, kai archetai auxein hē hēmera tou phōtos lambanontos tēn prosthēkēn, plēroi de dekatriōn hēmerōn arithmon eis tēn pro oktō eidōn Ianouariōn, heōs hēmeras tēs tou Christou gennēseōs prostithemenou triakostou hōras hekastę̄ hēmerą;
For on the eighth day before the Kalends of January this turning point occurs, which is the solstice, and the day begins to grow as the light receives its increase; and it completes the number of thirteen days up to the eighth day before the Ides of January, the day of Christ's birth, a thirtieth of an hour being added each day;
Notes and citation
Summary: From solstice to Christ's birthday are thirteen days of growing light.
Cite (SBL): Epiphanius, Pan. 51.22.6 (Holl GCS 25/31:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.7Holl GCS 25/31:284–285
ὡς καὶ ὁ παρὰ τοῖς Σύροις σοφὸς Ἐφραΐμ ἐμαρτύρησε τούτῳ τῷ λόγῳ ἐν ταῖς αὐτῦ ἐξηγήσεσι λέγων ὅτι »οὕτως γὰρ ᾠκονομήθη ἡ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ παρουσία, ἡ κατὰ σάρκα γέννησις εἴτʼ οὖν τελεία ἐνανθρώπησις, ὃ καλεῖται Ἐπιφάνεια, ἀπὸ τῆς ἀρχῆς τῆς τοῦ φωτὸς αὐξήσεως ἐπὶ δέκα τριῶν ἡμερῶν διαστήματι· ἐχρὴν γὰρ καὶ τοῦτο τύπον γενέσθαι ἀριθμοῦ τοῦ αὐτοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν αὐτοῦ δώδεκα μεθητῶν, ὃς <τὸν> τῶν δεκατριῶν ἡμερῶν τῆς τοῦ φωτὸς αὐηήσεως ἐπλήρου ἀριθμόν«.
hōs kai ho para tois Syrois sophos Ephraïm emartyrēse toutǭ tǭ logǭ en tais auty exēgēsesi legōn hoti »houtōs gar ǭkonomēthē hē tou kyriou hēmōn Iēsou Christou parousia, hē kata sarka gennēsis eitʼ oun teleia enanthrōpēsis, ho kaleitai Epiphaneia, apo tēs archēs tēs tou phōtos auxēseōs epi deka triōn hēmerōn diastēmati; echrēn gar kai touto typon genesthai arithmou tou autou kyriou hēmōn Iēsou Christou kai tōn autou dōdeka methētōn, hos <ton> tōn dekatriōn hēmerōn tēs tou phōtos auēēseōs eplērou arithmon«.
as the wise Ephrem among the Syrians also bore witness to this reckoning in his commentaries, saying, “For thus was the coming of our Lord Jesus Christ arranged—his birth according to the flesh, or perfect incarnation, which is called the Epiphany—at an interval of thirteen days from the beginning of the increase of light; for this too had to be a type of the number of our Lord Jesus Christ himself and his twelve disciples, since he completed the number of the thirteen days of the increase of light.”
Notes and citation
Summary: Ephrem saw the thirteen days as a type of Christ and the Twelve.
- Ephrem the Syrian (d. 373); the passage quoted has not been identified in his surviving works.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.22.7 (Holl GCS 25/31:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.8Holl GCS 25/31:285
πόσα τε ἄλλα εἰς τῆν τούτου τοῦ λόγου ὑπόθεσίν τε καὶ μαρτυρίαν, φημὶ δὲ τῆς τοῦ Χριστοῦ γεννήσεως. Γέγονέν τε καὶ γίνεται. Καὶ γὰρ καὶ μέρος τι τῆς ἀληθείας ἀναγκαζόμενοι ὁμολοεῖν οἱ τῆς τῶν εἰδώλων θρῃσκείας ἀρχηγέται καὶ ἀπατηλποὶ εἰς τὸ ἐξαπατῆσαι τοὺς πεισθέντας αὐτοῖς εἰδωλολάτρας ἐν πολλοῖς τόποις ἑορτὴν μεγίστην ἄγουσιν ἐν αὐτῇ τῇ νυκτὶ τῶν Ἐπιφανείων, εἰς τὸ ἐπὶ τῇ πλάνῃ ἐλπίσαντας μὴ ζητεῖν τὴν ἀλήθειαν.
posa te alla eis tēn toutou tou logou hypothesin te kai martyrian, phēmi de tēs tou Christou gennēseōs. Gegonen te kai ginetai. Kai gar kai meros ti tēs alētheias anankazomenoi homoloein hoi tēs tōn eidōlōn thrę̄skeias archēgetai kai apatēlpoi eis to exapatēsai tous peisthentas autois eidōlolatras en pollois topois heortēn megistēn agousin en autę̄ tę̄ nykti tōn Epiphaneiōn, eis to epi tę̄ planę̄ elpisantas mē zētein tēn alētheian.
And how many other things there have been, and still are, that support and bear witness to this account—I mean, of Christ's birth! For the leaders of idol worship too, forced to acknowledge part of the truth, and deceivers seeking to deceive the idolaters who trust them, in many places keep a very great festival on the very night of the Epiphany, so that those who have put their hope in error may not seek the truth.
Notes and citation
Summary: Pagans hold a great festival on the night of the Epiphany.
Cite (SBL): Epiphanius, Pan. 51.22.8 (Holl GCS 25/31:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.9Holl GCS 25/31:285
πρῶτον μὲν ἐν Ἀλεξανδρείᾳ ἐν τῷ Κορείῳ <οὕ>τω καλουμένῳ· ναὸς δέ ἐστι μέγιστος τουτέστιν τὸ τέμενος τῆς Κόρης.
prōton men en Alexandreią en tǭ Koreiǭ <hou>tō kaloumenǭ; naos de esti megistos toutestin to temenos tēs Korēs.
First, in Alexandria, in the so-called Koreion; it is a very large temple, that is, the precinct of Kore.
Notes and citation
Summary: At Alexandria the festival is held in the temple of Kore.
Cite (SBL): Epiphanius, Pan. 51.22.9 (Holl GCS 25/31:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.10Holl GCS 25/31:285–286
ὅλην γὰρ τὴν νύκτα ἀγρυπνήσαντες ἐν ᾄσμασί τισι καὶ αὐλοῖς τῷ εἰδώλῳ ᾄδοντες καὶ παννυχίδα διατελέσαντες μετὰ τὴν τῶν ἀλεκτρυόνων κλαγγὴν κατέρχονται λαμπαδηφόροι εἰς σηκόν τινα ὑπόγαιον καὶ ἀναφέρουσι ξόανόν τι ξύλινον <ἐν> φορείῳ καθεζόμενον γυμνόν, ἔχον σφραγῖδά τινα σταυροῦ ἐπὶ τοῦ μετώπου διάχρυσον καὶ ἐπὶ ταῖς ἑκατέραις χερσὶν ἄλλας δύο τοιαύτας σφραγῖδας καὶ ἐπʼ αὐτοῖς τοῖς δυσὶ γονάτοις ἄλλας δύο, ὁμοῦ δὲ [τὰς] πέντε σφραγῖδας ἀπὸ χρυσοῦ τετυπωμένας καὶ περιφέρουσιν αὐτὸ τὸ ξόανον ἑπτάκις κυκλώσαντες τὸν μεσαίτατον ναὸν μετὰ αὐλῶν καὶ τυμπάνων καὶ ὕμνων καὶ κωμάσαντες καταφέρουσιν αὐτὸ αὖθις εἰς τὸν ὑπόγαιον τόπον. ἐρωτώμενοι δὲ ὅτι τί ἐστι τοῦτο τὸ μυστήριον ἀποκρίνονται καὶ λέγουσιν ὅτι ταύτῃ τῇ ὥρᾳ σήμερον ἡ Κόρη (τουτέστιν ἡ παρθένος) ἐγέννησε τὸν Αἰῶνα.
holēn gar tēn nykta agrypnēsantes en ąsmasi tisi kai aulois tǭ eidōlǭ ądontes kai pannychida diatelesantes meta tēn tōn alektryonōn klangēn katerchontai lampadēphoroi eis sēkon tina hypogaion kai anapherousi xoanon ti xylinon <en> phoreiǭ kathezomenon gymnon, echon sphragida tina staurou epi tou metōpou diachryson kai epi tais hekaterais chersin allas dyo toiautas sphragidas kai epʼ autois tois dysi gonatois allas dyo, homou de [tas] pente sphragidas apo chrysou tetypōmenas kai peripherousin auto to xoanon heptakis kyklōsantes ton mesaitaton naon meta aulōn kai tympanōn kai hymnōn kai kōmasantes katapherousin auto authis eis ton hypogaion topon. erōtōmenoi de hoti ti esti touto to mystērion apokrinontai kai legousin hoti tautę̄ tę̄ hōrą sēmeron hē Korē (toutestin hē parthenos) egennēse ton Aiōna.
For they stay awake the whole night, singing to the idol with songs and flutes, and after completing an all-night vigil, after cockcrow they go down with torches into an underground shrine and bring up a wooden image seated naked on a litter. It has a gilded seal of a cross on its forehead, two other such seals on its two hands, and two others on its two knees—five seals in all, stamped in gold. And they carry the image around, circling the innermost temple seven times with flutes and drums and hymns, and after their revel they carry it back down to the underground place. And when asked what this mystery is, they answer and say, “Today at this hour Kore—that is, the Virgin—gave birth to the Aeon.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Alexandrian rite celebrating Kore's birth of the Aeon.
- The editor deletes an article (τὰς).
Notes on the original text
- Digital text corrected (OCR letter slips (φ for ξ; stray ο).): φόανόν τι ξύλιονον → ξόανόν τι ξύλινον.
Cite (SBL): Epiphanius, Pan. 51.22.10 (Holl GCS 25/31:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.11Holl GCS 25/31:286–287
τοῦτο δὲ καὶ ἐν Πέτρᾳ τῇ πόλει (μητρόπολις δὲ ἐστι τῆς Ἀραβίας, ἥτις ἐστὶν Ἐδὼμ ἡ ἐν ταῖς γραφαῖς γεγραμμένη) ἐν τῷ ἐκεῖσε εἰδωλείῳ οὕτως γίνεται, καὶ Ἀραβικῇ διαλέκτῳ ἐξυμνοῦσι τὴν παρθένον, καλοῦντες αὐτὴν Ἀραβιστὶ Χααμοῦ τουτέστιν Κόρην εἴτʼ οὖν παρθένον καὶ τὸν ἐξ αὐτῆς γεγεννημένον Δουσάρην τουτέστιν μονογενῆ τοῦ δεσπότου. τοῦτο δὲ καὶ ἐν Ἐλούσῃ γίνεται τῇ πόλει κατʼ ἐκείνην τὴν νύκτα, ὡς ἑκεῖ ἐν τῇ Πέτρᾳ καὶ ἐν Ἀλεξανδρείᾶ.
touto de kai en Petrą tę̄ polei (mētropolis de esti tēs Arabias, hētis estin Edōm hē en tais graphais gegrammenē) en tǭ ekeise eidōleiǭ houtōs ginetai, kai Arabikę̄ dialektǭ exymnousi tēn parthenon, kalountes autēn Arabisti Chaamou toutestin Korēn eitʼ oun parthenon kai ton ex autēs gegennēmenon Dousarēn toutestin monogenē tou despotou. touto de kai en Elousę̄ ginetai tę̄ polei katʼ ekeinēn tēn nykta, hōs hekei en tę̄ Petrą kai en Alexandreia.
This is done in the same way in the city of Petra too (it is the metropolis of Arabia, which is the Edom written of in the Scriptures), in the idol temple there; and they sing hymns to the virgin in the Arabic language, calling her in Arabic Chaamou, that is, Kore or virgin, and the one born of her Dusares, that is, the only-begotten of the Lord. This is also done in the city of Elusa on that night, as there in Petra and in Alexandria.
Notes and citation
Summary: Similar rites are held at Petra and Elusa.
Cite (SBL): Epiphanius, Pan. 51.22.11 (Holl GCS 25/31:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-11) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.12Holl GCS 25/31:287
ἐκ πολλῶν δὲ ἠναγκάσθημεν παραστῆσαι διὰ τοὺς ἀπειθοῦντας ὅτι τὰ Ἐπιφάνεια καλῶς εἴρηται ἡ ἔνσαρκος γέννησις τοῦ σωτῆρος ἡ ἐν Βηθλεὲμ γενομένη, ὀγδόῃ ὥρᾳ γεννηθέντος αὐτοῦ καὶ ἐπιφανέντος τοῖς ποιμέσι καὶ τῷ κόσμῳ διὰ τῆς τῶν ἀγέλων μαρτυρίας·
ek pollōn de ēnankasthēmen parastēsai dia tous apeithountas hoti ta Epiphaneia kalōs eirētai hē ensarkos gennēsis tou sōtēros hē en Bēthleem genomenē, ogdoę̄ hōrą gennēthentos autou kai epiphanentos tois poimesi kai tǭ kosmǭ dia tēs tōn agelōn martyrias;
We have been forced to show from many things, because of those who are unpersuaded, that the Epiphany is rightly the name of the Savior's birth in the flesh which took place in Bethlehem, since he was born at the eighth hour and manifested to the shepherds and to the world through the angels' testimony;
Luke 2:9 (allusion, high confidence)
Notes and citation
Summary: The Epiphany is the feast of Christ's birth.
Cite (SBL): Epiphanius, Pan. 51.22.12 (Holl GCS 25/31:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-12) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.13Holl GCS 25/31:287
ἐπεφάνη δὲ καὶ τῇ Μαρίᾳ καὶ τῷ Ἰωσήφ. ἐν ἐκείνῃ δὲ τῇ ὥρᾳ καὶ ὁ ἀστὴρ ἐφάνη ἐν τῇ ἀντολῇ τοῖς μάγοις πρὸς δύο ἐτῶν τῆς αὐτῶν εἰς Ἱερουσαλὴμ καὶ Βηθλεὲμ ἀφίξεως, ὅτε καὶ ἀκριβῶς ὁ Ἡρῴδης ἐπυνθάνετο <παρ᾿> αὐτῶν τῶν μάγων τὸν χρόνον τοῦ φανέντος ἀστέρος καὶ ἤκουσε παρʼ αὐτῶν ὅτι ἀπὸ διετοῦς καὶ κατωτέρω, ἃ καὶ αὐτὸ τὸ ῥῆμα ῶν Ἐπιφανείων ἐποιεῖτο τὴν ἐπωνυμίαν ἐκ τοῦ τὸν Ἡρῴδην λέγειν »τοῦ φανέντος ἀστέρος«.
epephanē de kai tę̄ Marią kai tǭ Iōsēph. en ekeinę̄ de tę̄ hōrą kai ho astēr ephanē en tę̄ antolę̄ tois magois pros dyo etōn tēs autōn eis Hierousalēm kai Bēthleem aphixeōs, hote kai akribōs ho Hērǭdēs epynthaneto <par᾿> autōn tōn magōn ton chronon tou phanentos asteros kai ēkouse parʼ autōn hoti apo dietous kai katōterō, ha kai auto to rhēma ōn Epiphaneiōn epoieito tēn epōnymian ek tou ton Hērǭdēn legein »tou phanentos asteros«.
and he was also manifested to Mary and Joseph. And at that hour the star too appeared in the east to the magi, two years before their arrival in Jerusalem and Bethlehem—when Herod inquired exactly from the magi themselves the time of the star's appearing and heard from them that it was from two years old and under. From this the word “Epiphany” itself took its name, since Herod said, “the star that appeared.”
Matt 2:2 (allusion, high confidence) · Matt 2:7 (quotation, high confidence) · Matt 2:16 (allusion, high confidence)
Notes and citation
Summary: The star appeared to the magi on the night of the birth.
- Epiphany (“appearing”) is connected with “the star that appeared” (Matt 2:7).
Cite (SBL): Epiphanius, Pan. 51.22.13 (Holl GCS 25/31:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-13) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.14Holl GCS 25/31:287
διὰ τῶν μὲν λεγόντων ὅτι »ποῦ ἐστιν ὁ βασιλεὺς ὁ τεχθεὶς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ«, ὁ Ἡρῴδης οὐ περὶ ψιλοῦ ὀνόματος ἀνθρώπου βασιλέως τὸ πρᾶγμα ἐσκόπησε.
dia tōn men legontōn hoti »pou estin ho basileus ho techtheis tōn Ioudaiōn? eidomen gar autou ton astera en tę̄ anatolę̄ kai ēlthomen proskynēsai autǭ«, ho Hērǭdēs ou peri psilou onomatos anthrōpou basileōs to pragma eskopēse.
From those who said, “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,” Herod considered that the matter was not about the bare name of a human king.
Matt 2:2 (quotation, high confidence)
Notes and citation
Summary: Herod understood the magi's question concerned more than an earthly king.
Cite (SBL): Epiphanius, Pan. 51.22.14 (Holl GCS 25/31:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-14) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.15Holl GCS 25/31:287–288
διανοηθεις γὰρ τὸ πρᾶγμα καὶ θαυμάσας ὅτι πολλοὶ βασιλεῖς ἐγεννήθησαν ἐν Ἱερουσαλήμ, πρῶτος Σαοὺλ ἐκ φυλῆς Βενιαμίν, δεύτερος Δαυὶδ ἐκ φυλῆς Ἰούδα καὶ τούτου υἱὸς Σολομῶν, υἱὸς δὲ τοῦ Σολομῶντος ῾Ροβοὰμ καὶ τούτου υἱοὶ κατὰ διαδοχήν, καὶ οὐδέποτε ἐπὶ ἑνὶ τούτων γεννηθέντι ἀστὴρ ἐφάνη οὐδὲ ἔλευσις μάγων ἐγένετο ἐπὶ τὸ ἐλθεῖν καὶ προσκυνῆσαι τὸν γεννηθέντα βασιλέα ἀλλʼ ἢ τότε μόνον, — ὅθεν τοῦτο σκεψάμενος [τις] καὶ τὴν διά- νοιαν αὐτοῦ ἐπὶ τὴν γνῶσιν τῆς ἀληθείας ἠκόντισε, μαθὼν ὅτι τὸ σημεῖον τοῦτο οὐκ ἀνθρώπου ἐστίν, ἀλλὰ κυρίου μόνου,
dianoētheis gar to pragma kai thaumasas hoti polloi basileis egennēthēsan en Hierousalēm, prōtos Saoul ek phylēs Beniamin, deuteros Dauid ek phylēs Iouda kai toutou huios Solomōn, huios de tou Solomōntos ῾Roboam kai toutou huioi kata diadochēn, kai oudepote epi heni toutōn gennēthenti astēr ephanē oude eleusis magōn egeneto epi to elthein kai proskynēsai ton gennēthenta basilea allʼ ē tote monon, — hothen touto skepsamenos [tis] kai tēn dia- noian autou epi tēn gnōsin tēs alētheias ēkontise, mathōn hoti to sēmeion touto ouk anthrōpou estin, alla kyriou monou,
For having reflected on the matter, and marveling that many kings had been born in Jerusalem—first Saul of the tribe of Benjamin, second David of the tribe of Judah, and his son Solomon, and Solomon's son Rehoboam, and his sons in succession—and that never at the birth of any of them had a star appeared or magi come to worship the newborn king, except then only—having considered this, he turned his mind toward the knowledge of the truth, learning that this sign is not a man's but the Lord's alone.
Textual problem in this passage: see the notes.
Notes and citation
Summary: No previous king's birth was marked by a star, so Herod recognized a divine sign.
- The editor deletes “someone” (τις).
Cite (SBL): Epiphanius, Pan. 51.22.15 (Holl GCS 25/31:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-15) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.16Holl GCS 25/31:288
διὸ οὐκέτι περὶ βασιλέως ἠρώτα ἐπιγείου ἢ ἀνθρώπου, ἀλλὰ περὶ Χριστοῦ, λέγων τοῖς γραμματεῦσι καὶ ἱερεῦσι »ποῦ ὁ Χριστὸς γεννᾶται;« καὶ ἤκουσε παρʼ αὐτῶν »ἐν Βηθλεὲμ τῆς Ἰουδαίας«· καὶ παρὰ μὲν τούτων ἐρωτήσας τὸν τόπον ἔγων, παρὰ δὲ τῶν μάγων τὸν χρόνον.
dio ouketi peri basileōs ērōta epigeiou ē anthrōpou, alla peri Christou, legōn tois grammateusi kai hiereusi »pou ho Christos gennatai?« kai ēkouse parʼ autōn »en Bēthleem tēs Ioudaias«; kai para men toutōn erōtēsas ton topon egōn, para de tōn magōn ton chronon.
That is why he no longer asked about an earthly or human king, but about Christ, saying to the scribes and priests, “Where is the Christ born?”, and heard from them, “In Bethlehem of Judea”; and by asking he learned the place from them, and the time from the magi.
Matt 2:4 (quotation, medium confidence) · Matt 2:5 (quotation, high confidence)
Notes and citation
Summary: Herod learned the place from the scribes and the time from the magi.
Cite (SBL): Epiphanius, Pan. 51.22.16 (Holl GCS 25/31:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-16) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.17Holl GCS 25/31:288
καὶ γὰρ καὶ αὐτοὶ οἱ μάγοι μετὰ διετίαν ἐν αὐτῇ τῇ ἡμέρᾳ τῶν Ἐπιφανείων εἰς Βηθλεὲμ ἐγένοντο καὶ τὰ δῶρα προσήνεγκαν, [καὶ] τὴν σμύρναν καὶ τὸν χρυσὸ καὶ τὸν λίβανον. ἐν αὐτῇ γὰρ τῇ ἡμέρᾳ τῶν Ἐπιφανείων αἱ ἀρχαὶ γεγόνασι πολλῶν [πραγμάτων] σημείων τῆς ἐπιφανείας.
kai gar kai autoi hoi magoi meta dietian en autę̄ tę̄ hēmerą tōn Epiphaneiōn eis Bēthleem egenonto kai ta dōra prosēnenkan, [kai] tēn smyrnan kai ton chryso kai ton libanon. en autę̄ gar tę̄ hēmerą tōn Epiphaneiōn hai archai gegonasi pollōn [pragmatōn] sēmeiōn tēs epiphaneias.
For the magi themselves came to Bethlehem two years later on the very day of the Epiphany and offered their gifts, the myrrh and the gold and the frankincense. For on the very day of the Epiphany the beginnings of many signs of his manifestation took place.
Textual problem in this passage: see the notes.
Matt 2:11 (allusion, high confidence)
Notes and citation
Summary: The magi arrived on the Epiphany two years later.
- The editor deletes “and” (καὶ) and “events” (πραγμάτων).
Cite (SBL): Epiphanius, Pan. 51.22.17 (Holl GCS 25/31:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-17) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.18Holl GCS 25/31:288
αὕτη δὲ ἦν ἡ ἡμέρα, ὡς ἄνω προεῖπον καὶ πολλάκις ἀναγκάζομαι λέγειν, ἐν ὑπατείᾳ Ὀκταυίου Αὐγούστου τὸ τρισκαιδέκατον καὶ Σιλανοῦ τῇ πρὸ ἀκτὼ εἰδῶν Ἰανουαρίων, μετὰ δεκατρεῖς ἡμέρας τῆς τοῦ φωτὸς καὶ ἡμέρας αὐξήσεως, ἥτις ἐστὶν ἀπὸ τῆς τροπῆς τῆς χειμερινῆς τουτέστιν ἀπὸ τῆς πρὸ ὀκτὼ καλανδῶν Ἰανουαρίων ἕως αὐτῆς τῆς γενεθλίου καῖ Ἐπιφανείων ἡμέρας διὰ τὸν προδηλωθέντα τύπον, αὐτοῦ τοῦ σωτῆρος καὶ τῶν δώδεκα αὐτοῦ μαθητῶν τὸν τρισκαιδέκατον ἀριθμὸν πληρούντων. Γεννᾶται οὖν ὁ σωτὴρ τῷ τεσσαρακοστῷ δευτέρῳ ἔτει Αὐγούστου βασιλέως τῶν ῾Ρωμαίων, ὑπατείᾳ τῇ
hautē de ēn hē hēmera, hōs anō proeipon kai pollakis anankazomai legein, en hypateią Oktauiou Augoustou to triskaidekaton kai Silanou tę̄ pro aktō eidōn Ianouariōn, meta dekatreis hēmeras tēs tou phōtos kai hēmeras auxēseōs, hētis estin apo tēs tropēs tēs cheimerinēs toutestin apo tēs pro oktō kalandōn Ianouariōn heōs autēs tēs genethliou kai Epiphaneiōn hēmeras dia ton prodēlōthenta typon, autou tou sōtēros kai tōn dōdeka autou mathētōn ton triskaidekaton arithmon plērountōn. Gennatai oun ho sōtēr tǭ tessarakostǭ deuterǭ etei Augoustou basileōs tōn ῾Rōmaiōn, hypateią tę̄
This was the day, as I said above and am often forced to say, in the consulship of Octavius Augustus for the thirteenth time and Silanus, the eighth before the Ides of January, thirteen days after the increase of light and day, that is, from the winter solstice—the eighth before the Kalends of January—to the very day of his birth and of the Epiphany, because of the type already explained, the Savior himself and his twelve disciples completing the number thirteen. The Savior is born, then, in the forty-second year of Augustus, emperor of the Romans, in the consulship
Notes and citation
Summary: Epiphanius repeats the date of the nativity.
Notes on the original text
- Digital text corrected (Stray digit in the digital text.): τρισκαι8δέκατον → τρισκαιδέκατον.
Cite (SBL): Epiphanius, Pan. 51.22.18 (Holl GCS 25/31:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-18) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.19Holl GCS 25/31:288
προγεγραμμένῃ, μετὰ εἰκοσιεννέα ἔτη τῆς Αὐγούστου πρὸς Ἰουδαίους συναφείας· βασιλεύει δὲ Αὔγουστος δεκατρία ἔτη πρὶν ἢ τὴν Ἰουδαίαν τελείως συναφθῆναι ῾Ρωμαίοις.
progegrammenę̄, meta eikosiennea etē tēs Augoustou pros Ioudaious synapheias; basileuei de Augoustos dekatria etē prin ē tēn Ioudaian teleiōs synaphthēnai ῾Rōmaiois.
described above, twenty-nine years after Augustus's alliance with the Jews; for Augustus reigns thirteen years before Judea was completely joined to the Romans.
Notes and citation
Summary: The birth fell twenty-nine years after Augustus's pact with the Jews.
Notes on the original text
- Digital text corrected (Stray page-break marker in the digital text.): Αὐγούστου | πρὸς → Αὐγούστου πρὸς.
Cite (SBL): Epiphanius, Pan. 51.22.19 (Holl GCS 25/31:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-19) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.20Holl GCS 25/31:288–289
ἦν δὲ καὶ ἐξότε ἐβασίλευσεν Αὔγουστος ἐπὶ τέσσαρσιν ἔτεσιν τῆς αὐτοῦ βασιλείας πλείω ἐλάσσω φιλία μὲν ῾Ρωμαίων πρὸς Ἰουδαίους καὶ συμμαχία πεμπομένη καὶ ἐπίτροπος καθιστάμενος καὶ μέρη φόρων Ῥωμαίοις τελούμενα * ἐπὶ πέντε ἔτεσι πλείω ἐλάσσω, ἕως ὅτου τέλεον παρεδόθη ἡ Ἰουδαία καὶ ὑπόφορος αὐτοῖς γεγένηται, ληξάντων τῶν ἀπὸ Ἰούδα ἀρχόντων καὶ Ἡρῴδου ἐξ ἐθνῶν κατασταθέντος,
ēn de kai exote ebasileusen Augoustos epi tessarsin etesin tēs autou basileias pleiō elassō philia men ῾Rōmaiōn pros Ioudaious kai symmachia pempomenē kai epitropos kathistamenos kai merē phorōn Rhōmaiois teloumena * epi pente etesi pleiō elassō, heōs hotou teleon paredothē hē Ioudaia kai hypophoros autois gegenētai, lēxantōn tōn apo Iouda archontōn kai Hērǭdou ex ethnōn katastathentos,
And from the time Augustus began to reign, for about four years of his reign, more or less, there was friendship of the Romans with the Jews; an alliance was sent, a procurator appointed, and parts of the tribute paid to the Romans … for about five years, more or less, until Judea was wholly handed over and became tributary to them, the rulers from Judah having ceased and Herod, from the Gentiles, having been appointed—
Textual problem in this passage: see the notes.
Notes and citation
Summary: Judea gradually became subject to Rome under Herod.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.22.20 (Holl GCS 25/31:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-20). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-20) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.21Holl GCS 25/31:289
προσηλύτου μέντοι γε, εἶτα Χριστοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐλθόντος τε ἐπὶ τὸ κήρυγμα, ληξάντων τῶν ἀπὸ Ἰούδα καὶ Ἀαρὼν χριστῶν ἡγουμένων, διαρκεσάντων ἕως Ἀλεξάνδρου Κριστοῦ ἡγουμένου καῚ Σριστῶν τῆς καῚ Ἀλεξάνδρας· ἐφʼ οἷς ἐπληρώθη ἡ προφητεία τοῦ Ἰακώβ, τό » οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν«, ὅ ἐστιν ὁ γεννηθεὶς κύριος.
prosēlytou mentoi ge, eita Christou gennēthentos en Bēthleem tēs Ioudaias elthontos te epi to kērygma, lēxantōn tōn apo Iouda kai Aarōn christōn hēgoumenōn, diarkesantōn heōs Alexandrou Kristou hēgoumenou kaI Sristōn tēs kaI Alexandras; ephʼ hois eplērōthē hē prophēteia tou Iakōb, to » ouk ekleipsei archōn ex Iouda kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn«, ho estin ho gennētheis kyrios.
though a proselyte. Then Christ was born in Bethlehem of Judea and came to his preaching, when the anointed leaders from Judah and Aaron had ceased, who had lasted until Alexander, the anointed leader, and Alexandra. In their time the prophecy of Jacob was fulfilled: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up, and he is the expectation of the nations”—which is the Lord who was born.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Christ came when rule from Judah had ceased, fulfilling Jacob's prophecy.
- The words about Alexander and Alexandra are garbled in the digital text and are translated by sense. Gen 49:10 is quoted in its Septuagint form.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.22.21 (Holl GCS 25/31:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-21). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-21) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.22Holl GCS 25/31:289
Ταῦτα πάντα ἐτελειοῦτο ἀρξάμενα ἀπὸ τῆς γεννήσεως τῆς ἐν Βηθλεέμ, ἣ ἐγένετο ἐν τεσσαρακοστῷ δευτέρῳ ἔτει τῆς πάσης βασιλείας Αὐγούστου, ὃ ἦν μετὰ πέμπτον ἔτος τῆς ἐπιτροπῆς Ἀντιπάτρου τοῦ πατρὸς Ἡρῴδου, ὅτε φιλία ἦν Ῥωμαίων πρὸς Ἰουδαίους καὶ μέρη δομάτων, καὶ μετὰ τὴν ἐπιτροπὴν Ἀντιπάτρου τὴν ἀπὸ ἕκτου Αὐγούστου ἕως ἐνάτου αὐτοῦ, Ἡρῴδου [τε] κατασταθέντος ἀπὸ τοῦ δεκάτου ἔτους καἲ μέρους φόρων διδομένου ἕως τρισκαιδεκάτου ἔτους, ὃ ἦν τέταρτον ἔτος τῆς βασιλείας Ἡρῴδους κατασταθέντος ὑπὸ Αὐγούστου·
Tauta panta eteleiouto arxamena apo tēs gennēseōs tēs en Bēthleem, hē egeneto en tessarakostǭ deuterǭ etei tēs pasēs basileias Augoustou, ho ēn meta pempton etos tēs epitropēs Antipatrou tou patros Hērǭdou, hote philia ēn Rhōmaiōn pros Ioudaious kai merē domatōn, kai meta tēn epitropēn Antipatrou tēn apo hektou Augoustou heōs enatou autou, Hērǭdou [te] katastathentos apo tou dekatou etous kai merous phorōn didomenou heōs triskaidekatou etous, ho ēn tetarton etos tēs basileias Hērǭdous katastathentos hypo Augoustou;
All these things were being completed, beginning from the birth in Bethlehem, which took place in the forty-second year of the whole reign of Augustus. This was after the fifth year of the procuratorship of Antipater, Herod's father, when there was friendship of the Romans with the Jews and partial payments; and after Antipater's procuratorship from the sixth year of Augustus to his ninth, Herod was appointed from the tenth year, a part of the tribute being paid until the thirteenth year, which was the fourth year of the reign of Herod, appointed by Augustus;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius sets out the chronology of Antipater and Herod.
- The editor deletes “and” (τε). Epiphanius's chronology is translated as written.
Cite (SBL): Epiphanius, Pan. 51.22.22 (Holl GCS 25/31:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-22). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-22) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.23Holl GCS 25/31:289–290
μετὰ δὲ τὸ τέταρτον ἔτος Ἡρῴδου λοιπὸν τελείως παραδοθείσης τῆς Ἰουσαίας ἕως τριακοστοῦ τρίτου ἔτους Ἡρῴδου, Αὐγούστου δὲ τεσσαράκοντα δύο ἔτη πληρώσαντος, κρατηθίσης < τε > Τῆς πάσης Ἰουδαίας, ὡς ἔφην, μετὰ τὸ ποιῆσαι αὐτὴν εἰκοσιεννέα ἔτη ὑπόφορον Ῥωμαίοις, καὶ μετὰ τὸ κατασταθῆναι ἐπίτροπον τὸν Ἀντίπατρον Ἡρῴδου πατέρα, μετά τε τὸ Ἡρῴδην βασιλέα κατασταθῆναι ὑπὸ Αὐγούστου ἐν τῷ δεκάτῳ ἔτει τοῦ αὐτοῦ Αὐγούστου ἐπὶ τῆς Ἰουδαίας.
meta de to tetarton etos Hērǭdou loipon teleiōs paradotheisēs tēs Iousaias heōs triakostou tritou etous Hērǭdou, Augoustou de tessarakonta dyo etē plērōsantos, kratēthisēs < te > Tēs pasēs Ioudaias, hōs ephēn, meta to poiēsai autēn eikosiennea etē hypophoron Rhōmaiois, kai meta to katastathēnai epitropon ton Antipatron Hērǭdou patera, meta te to Hērǭdēn basilea katastathēnai hypo Augoustou en tǭ dekatǭ etei tou autou Augoustou epi tēs Ioudaias.
and after Herod's fourth year, Judea having then been completely handed over, until Herod's thirty-third year, when Augustus had completed forty-two years, the whole of Judea having been subdued, as I said, after it had been tributary to the Romans for twenty-nine years, and after Antipater, Herod's father, had been appointed procurator, and after Herod had been appointed king over Judea by Augustus in the tenth year of the same Augustus.
Notes and citation
Summary: The chronology leading to the birth in Herod's thirty-third year.
Cite (SBL): Epiphanius, Pan. 51.22.23 (Holl GCS 25/31:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-23). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-23) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.22.24Holl GCS 25/31:290–291
α ݲ. Ταῦτα δὲ ἐπραγματεύθη ἐν ὑπατεία Ὀκταυίου Αὐγούστου τὸ τρισκαιδέκατον καὶ Σιλανοῦ ὑπάτου, ὡς πολλάκις ἔφην, ἥντινα ὑπατείαν διεδέξαντο αἱ ὑποτεταγμέναι ὑπατεῖαι ἀκολούθως οὕτως· β ݲ. Λεντούλου καὶ Πίσωνος. γ ݲ. Λουκίου Καίσαρος καὶ Παύλου. δ ݲ Οὐινδικίου καὶ Οὐάρου. ε. ݲ. Λαμίου καὶ Σερουιλίου Νοννίου. ς. ݲ Μάγνου Πομπηίου καὶ Οὐαλερίου. ς ݲ. Λεπίδου καὶ Ἀρουγκίου. η ݲ. Καίσαρος καὶ Καπίτωνος. θ ݲ. Κρητικοῦ καὶ Νερούα. ι ݲ. Καμίλλου καὶ Κυϊντιλλιανοῦ. ια ݲ. Καμήρου καὶ Σαβίνου. ιβ ݲ. Δολαβέλλα καὶ Σιλανοῦ. ιγ ݲ. Λεπίδου καὶ Ταύρου. ι ݲ δ ݲ. Φλάγκου καὶ Σιλανοῦ. ι ݲ ε ݲ. τῶν δύο Σέξτων. ι ݲ ς ݲ. Πομπηΐο Μάγνου καὶ Ἀπουληίου. ι ݲ ζ ݲ. Βρούττου καὶ Φλάγκου. ι ݲ η ݲ. Ταύρου καὶ Λίβωνος. ι ݲ θ ݲ. Κράσσου καὶ Ῥούφου. κ ݲ Τιβερίου Καίσαρος τὸ δεύτερον καὶ Δρούσου Γερμανοῦ τὸ δεύτερον. κ ݲ α ݲ. Σιλανοῦ καὶ Βάλβου. κ ݲ β ݲ. Μεσσάλα καὶ Γράτου. κ ݲ γ ݲ. Τιβερίου Καίσαρος τὸ τρίτον καὶ Δρούσου Γερμανοῦ τὸ τρίτον κ ݲ δ ݲ. Ἀγρίππου καὶ Γάλβου. κ ݲ ε ݲ. Πολλίωνος καὶ Οὐέτερος. κ ݲ ς ݲ. Κεθήγου καὶ Οὐάρου. κ ݲ ζ ݲ. Ἀγρίππου τὸ δεύτερον καὶ Λεντούλου Γάλβου. κ ݲ η ݲ. Γετουλικοῦ καὶ Σαβίνου. κ ݲ θ ݲ. Κράσσου καὶ Πίσωνος. λ ݲ. Σιλανοῦ καὶ Νερούα.
a ݲ. Tauta de epragmateuthē en hypateia Oktauiou Augoustou to triskaidekaton kai Silanou hypatou, hōs pollakis ephēn, hēntina hypateian diedexanto hai hypotetagmenai hypateiai akolouthōs houtōs; b ݲ. Lentoulou kai Pisōnos. g ݲ. Loukiou Kaisaros kai Paulou. d ݲ Ouindikiou kai Ouarou. e. ݲ. Lamiou kai Serouiliou Nonniou. s. ݲ Magnou Pompēiou kai Oualeriou. s ݲ. Lepidou kai Arounkiou. ē ݲ. Kaisaros kai Kapitōnos. th ݲ. Krētikou kai Neroua. i ݲ. Kamillou kai Kyïntillianou. ia ݲ. Kamērou kai Sabinou. ib ݲ. Dolabella kai Silanou. ig ݲ. Lepidou kai Taurou. i ݲ d ݲ. Phlankou kai Silanou. i ݲ e ݲ. tōn dyo Sextōn. i ݲ s ݲ. Pompēïo Magnou kai Apoulēiou. i ݲ z ݲ. Brouttou kai Phlankou. i ݲ ē ݲ. Taurou kai Libōnos. i ݲ th ݲ. Krassou kai Rhouphou. k ݲ Tiberiou Kaisaros to deuteron kai Drousou Germanou to deuteron. k ݲ a ݲ. Silanou kai Balbou. k ݲ b ݲ. Messala kai Gratou. k ݲ g ݲ. Tiberiou Kaisaros to triton kai Drousou Germanou to triton k ݲ d ݲ. Agrippou kai Galbou. k ݲ e ݲ. Polliōnos kai Oueteros. k ݲ s ݲ. Kethēgou kai Ouarou. k ݲ z ݲ. Agrippou to deuteron kai Lentoulou Galbou. k ݲ ē ݲ. Getoulikou kai Sabinou. k ݲ th ݲ. Krassou kai Pisōnos. l ݲ. Silanou kai Neroua.
1. These things took place in the consulship of Octavius Augustus for the thirteenth time and Silanus as consul, as I have often said; and this consulship was followed by the consulships listed below, in order, thus: 2. Lentulus and Piso. 3. Lucius Caesar and Paulus. 4. Vindicius and Varus. 5. Lamia and Servilius Nonius. 6. Magnus Pompeius and Valerius. 7. Lepidus and Arruntius. 8. Caesar and Capito. 9. Creticus and Nerva. 10. Camillus and Quintilianus. 11. Camerinus and Sabinus. 12. Dolabella and Silanus. 13. Lepidus and Taurus. 14. Plancus and Silanus. 15. The two Sextuses. 16. Pompeius Magnus and Apuleius. 17. Brutus and Plancus. 18. Taurus and Libo. 19. Crassus and Rufus. 20. Tiberius Caesar for the second time and Drusus Germanicus for the second time. 21. Silanus and Balbus. 22. Messala and Gratus. 23. Tiberius Caesar for the third time and Drusus Germanicus for the third time. 24. Agrippa and Galba. 25. Pollio and Veter. 26. Cethegus and Varus. 27. Agrippa for the second time and Lentulus Galba. 28. Gaetulicus and Sabinus. 29. Crassus and Piso. 30. Silanus and Nerva.
Notes and citation
Summary: Epiphanius lists thirty consulships from Christ's birth.
- The list is translated as Epiphanius gives it; several names and pairings differ from the Roman Fasti (for example “Camerinus” for Καμήρου, “Plancus” for Φλάγκου). The numeral for 7 is printed as 6 in the digital text.
Cite (SBL): Epiphanius, Pan. 51.22.24 (Holl GCS 25/31:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-17-1/#p-51-22-24). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-51-22-24) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.