Panarion (Medicine Chest Against Heresies), Haer. 1-64 64.4.1–64.16.7

Epiphanius of Salamis · Panarion (Medicine Chest Against Heresies), Haer. 1-64 · 374-377 · Salamis · 97 passages

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. 64, chapter 4

64.4.1Holl GCS 25/31:409–410

4. Ἡ δὲ ἐξ αὐτοῦ φῦσα αἵρεσις πρῶτον μὲν ἐν τῇ τῶν Αὐγυπτίων χώρᾳ ὑπάρχουσα, τὸ νῦν δὲ παρʼ αὐτοῖς τοῖς ἐξοχωτάτοις καὶ δοκοῦσι τὸν μονήρη βίον ἀναδεδέχθαι <εὑρτίσκεται>, παρὰ τοῖς φύσει κατὰ τὰς ἐρημίας ἀναχωροῦσί τε καὶ τὴν ἀκτημοςύνηγ ἑλομένοις· δεινὴ δὲ καὶ αὕτη καὶ παςῶν τῶν παλαιῶν μοχθηροτέρα, ἡ καὶ σὺν ἐκείνοις τὰ ὅμοια φρονοῦσα.

4. Hē de ex autou physa hairesis prōton men en tę̄ tōn Augyptiōn chōrą hyparchousa, to nyn de parʼ autois tois exochōtatois kai dokousi ton monērē bion anadedechthai <heurtisketai>, para tois physei kata tas erēmias anachōrousi te kai tēn aktēmosynēg helomenois; deinē de kai hautē kai pasōn tōn palaiōn mochthērotera, hē kai syn ekeinois ta homoia phronousa.

The heresy that sprang from him was first in the land of the Egyptians, but is now found among the most eminent and those who seem to have taken up the solitary life, among those who in fact withdraw into the deserts and have chosen poverty; this too is a terrible heresy, worse than all the old ones, and it holds views like theirs.

Notes and citation

Summary: Origenism is now found among monks.

A stretch of the editor’s apparatus leaked into the digital text and is removed.

Notes on the original text

Digital text corrected (leaked critical apparatus in the digital text): 10 ff vgl. Eusebius h. e. VI 8, 1 ff; S. 534, 14 ff Schwartz, auch Hieronymus ep. 84. 8. 1· S. 130. 21 Hilberg voluptates in tantum fugiit, ut zelo dei, sed non secundum scientiam ferro truncaret genitalia – 19 ff vgl. Panarion haer. 67, 1, 6 u. 2, 8 → .

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.1 (Holl GCS 25/31:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.2Holl GCS 25/31:410

κἄν τε γὰρ αἰσχρότητα ἐπιτελεῖν οὐ παρασκευάζῃ τοὺς αὐτῇ μαθητευομένους, ἀλλʼ οὖν γε δεινοτέραν αἰσχρότητος † δεινὴν ὑπόνοιαν εἰς αὐτὸ τὸ θεῖον ἐνσκήπτει. ἐκ τούτου γὰρ καὶ Ἄρειος τὰς προφάσεις εἴληφε καὶ οἱ καθεξῆς Ἀνόμοιοί τε καὶ οἱ ἄλλοι.

kan te gar aischrotēta epitelein ou paraskeuazę̄ tous autę̄ mathēteuomenous, allʼ oun ge deinoteran aischrotētos † deinēn hyponoian eis auto to theion enskēptei. ek toutou gar kai Areios tas prophaseis eilēphe kai hoi kathexēs Anomoioi te kai hoi alloi.

For even if it does not lead its disciples to commit obscenity, still it strikes at the Godhead itself with a terrible suspicion, more terrible than obscenity. From it Arius took his pretexts, and after him the Anomoeans and the others.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen’s teaching gave pretexts to Arius.

The edition marks δεινήν as corrupt (†).

Topics: Heresy, Trinity

Cite (SBL): Epiphanius, Pan. 64.4.2 (Holl GCS 25/31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.3Holl GCS 25/31:410

Φάσκει γὰρ οὗτος, τολμήσας δῆθεν περὶ τῶν ἀρχῶν λέγειν, πρῶτον μὲν ὅτι ὁ υἱὸς ὁ μονογενὴς ὁρᾶν τὸν πατέρα οὐ δύναται, ἀλλʼ οὔτε τὸ πενεῦμα τὸν υἱὸν δύναται θεάσασθαι, οὔτε μὴν ἄγγελοι τὸ πενῦμα οὐτε οἱ ἄνθρωποι τοὺς ἀγγέλους.

Phaskei gar houtos, tolmēsas dēthen peri tōn archōn legein, prōton men hoti ho huios ho monogenēs horan ton patera ou dynatai, allʼ oute to peneuma ton huion dynatai theasasthai, oute mēn angeloi to penyma oute hoi anthrōpoi tous angelous.

For this man, daring to speak supposedly about first principles, says first that the only-begotten Son cannot see the Father, nor can the Spirit behold the Son, nor angels the Spirit, nor men the angels.

Notes and citation

Summary: Origen allegedly said the Son cannot see the Father.

Cf. Origen, On First Principles 1.1.8; On First Principles is not a work on the site.

Topics: Heresy, Trinity

Cite (SBL): Epiphanius, Pan. 64.4.3 (Holl GCS 25/31:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.4Holl GCS 25/31:410–411

καὶ αὕτη πρώτη αὐτοῦ πτῶσις. ἐκ γὰρ τῆς οὐσίας τοῦ πατρὸς οὐ θέλει εἶναι τὸν υἱόν, ἀλλὰ παντάπασιν ἀλλότριον πατρὸς τοῦτον εἰσηγεῖται, κτιστόν τε ἅμα. βούλεται δὲ ὡς κατὰ χάριν τὸ υἱὸν αὐτὸν καλεῖσθαι λέγειν.

kai hautē prōtē autou ptōsis. ek gar tēs ousias tou patros ou thelei einai ton huion, alla pantapasin allotrion patros touton eisēgeitai, ktiston te hama. bouletai de hōs kata charin to huion auton kaleisthai legein.

And this is his first fall. For he will not have the Son be from the essence of the Father, but introduces him as entirely alien to the Father, and created as well. He wants to say that he is called Son by grace.

Notes and citation

Summary: Origen is charged with making the Son a creature.

Epiphanius’s charge is given as he states it. A stretch of the editor’s apparatus leaked into the digital text and is removed.

Notes on the original text

Digital text corrected (leaked critical apparatus in the digital text): 5 vgl. haer. 76, 3, 5 u. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 3, 3 S. 400, 9 Hilberg Arrii patrem et aliarum hereseon radicem et parentem laudare non debetis — 8ff vgl. Origenes περὶ ἀρχῶν I 1, 8; S. 25, 16 ff Koetschau; dazu Epiphanius Ancoratus, 63, 2 ff; I 75, 23ff u. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 4, 2; S. 401, 5ff sicut enim incongruum est dicere, quod possit filius vider patrem, sic inconsequens est opinari, quod spiritus sanctus possit videre filium; wiederholt von Hieronymus c. Joh. Hieros. 7; Migne 23, 360 B Justinian ep. ad. Mennam; Mansi IX 489 C προστέθειται δὲ καὶ τοῦτο τῇ ἑαυτοῦ ἀσεβείᾶ εἰπῶν μηδὲ τὸν υἱὸν δύνασθαι τὸν πατέρα ἰδεῖν μηδὲ τὸ ἅγιον πενῦμα τὸν υἱόν; aus Epiph. schöpft Georgius Presb. Byz. Zeitschr. IX 16, 18 ff – 12 ff vgl. Justinian ep. ad Mennam; Mansi IX 489 C ὅτι ὁ υἱὸς καὶ τὸ ἄγιον πνεῦμα κτίσματά εἰσιν ebenda 528A ὅτι μετὰ τοῦ υἱοῦ καὶ τὸ ἅγιον πνεῦμα κτίσμα εἰπὼν συνηρίθμησε τοῖς ἄλλοις κτίσμασιν → .

Topics: Heresy, Trinity

Cite (SBL): Epiphanius, Pan. 64.4.4 (Holl GCS 25/31:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-4). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.5Holl GCS 25/31:411

εἰσὶ δὲ καὶ ἄλλαι αὐτοῦ πτώσεις μείζους. τὴν ψυχὴν γὰρ τὴν ἐνθρωπείαν λέγει προὕπάρχειν, ἀγγέλους δὲ ταύτας εἶναι καὶ δυνάμεις ἄνω, ἐν ἁμαρτίαις δὲ ἀμπλακηςάσας καὶ τούτου ἕνεκεν εἰς τιμωρίαν εἰς τοῦτο τὸ σῶμα κατακεκλεισμένας.

eisi de kai allai autou ptōseis meizous. tēn psychēn gar tēn enthrōpeian legei prouparchein, angelous de tautas einai kai dynameis anō, en hamartiais de amplakēsasas kai toutou heneken eis timōrian eis touto to sōma katakekleismenas.

He has other, greater falls. For he says the human soul pre-exists, and that souls are angels and powers above, which went astray in sins and for this reason were shut up in this body as a punishment.

Notes and citation

Summary: Origen taught the pre-existence of souls.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.5 (Holl GCS 25/31:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-5). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.6Holl GCS 25/31:411–412

πέμπεσθαι δὲ ἀπὸ θεοῦ <κάτω> πρὸς τιμωρίαν, ὅπως ἐνταῦθα πρώτην κρίσιν ὑποδέξωνται. διόπερ, φηςί, καὶ δέμας κέκληται τὸ σῶμα, διὰ τὸ δεδέσθαι τὴν ψυχὴν ἐν τῷ σώματι· τὴν πάλαι Ἐλλήνων μυθώδη ὐπόνοιαν φανταζόμενος. εἰς ταῦτα δὲ καὶ <ἄλλους> μύθους ἐκτίθεται. ψυχὴν γάρ φησι διὰ τοῦτο καλοῦμεν, διὰ τὸ ἄνωθεν ἐψύχθαι.

pempesthai de apo theou <katō> pros timōrian, hopōs entautha prōtēn krisin hypodexōntai. dioper, phēsi, kai demas keklētai to sōma, dia to dedesthai tēn psychēn en tǭ sōmati; tēn palai Ellēnōn mythōdē yponoian phantazomenos. eis tauta de kai <allous> mythous ektithetai. psychēn gar phēsi dia touto kaloumen, dia to anōthen epsychthai.

They are sent down by God for punishment, so that they may undergo a first judgment here. Therefore, he says, the body is also called demas, because the soul is bound (dedesthai) in the body — imagining the ancient mythical notion of the Greeks. And to this he adds other myths too. For he says that we call it psyche (soul) because it has grown cold (epsychthai) from above.

Notes and citation

Summary: He derived “body” and “soul” from binding and cooling.

A long stretch of the editor’s apparatus (Jerome, Justinian, Origen, Theophilus) leaked into the digital text and is removed.

Notes on the original text

Digital text corrected (leaked critical apparatus in the digital text): 4 ff vgl. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 4, 3ff; S. 401, 7ff Hilberg illud quoque quis Origene dicente patiatur, quod animae angeli fuerint in caelis et postquam peccaverint in supernis deiectas esse in istum mundum et quasi in tumulοs et sepulchral sic in corpora ista relegates poenas antiquorum luere peccatorumt et corpora credentium non temple Christi esse, sed careeres damnatorum? exin veritatem historiae allegoriae depravans mendacio infinita verba multiplicat et simplices quosque varia persuasion subplantans nunc adserit animas iuxta Graecam ἐτυμολογίαν idcirco vocutas, quia de caelestibus ad inferior venientes calorem pristinum amiserint, nunc corpus hoc od id iuxta Graecos δέμας i. e. vinculum sive iuxta aliam proprietatem cadaver dici quia animae de caelo ruerint; a plerisque autem secundum variam Graeci sermonis supellectilem corpus σῆμα, hoc est memoriam interpretari, eo quod ita animam in se clausam habeat, quomodo sepulchral et tumuli cadavera mortuorum (darnach Hieronymus c. Joh. Hieros. 7; Migne 23, 360Β); dazu Justinian ep. ad Mennam; Mansi IX 492 D 512 BC 513 BC 530 E 536 DE ὅθεν ὁ Πλάτων δέμας τὸ σῶμα καὶ σῆμα ἐκάλεσεν, ὡς οἱονεὶ τῆς ψυχῆς ἐν τούτῳ δεδεμένης καὶ τεθαμμένης Origenes de princ. II 8, 3; S. 157, 14ff Koetschau requirendum est, ne forte et nomen animae, quod graece dicitur ψυχή, α refrigiscendo de statu diviniore ac meliore dictum sit et translatum inde, quod ex calore illo naturali et divino refrixisse videatur et ideo in hoc quo nunc est et statu et vocabulo sita sit; auch Theophilus ep. pasch. von 401 = Hieronymus ep. 96, 15, 1; S. 174, 9 f Hilberg de caelorum mansionibus animae ad inferior delapsae ebenda 18, 1; S. 178, 1 negans subsistere corpora, nisi prius animae in caelo peccarerint et inde praecipitatae quasi quibusdam ergastulis corporum vinctae fuerint ep. pasch. von 402 = Hieronymus ep. 98, 10, 1; S. 194, 6 Hilberg ebenda 15, 1; S. 199, 15 animam hominis... sic vocatam... ex eo quod quae prius mens et sensus erat frigus neglegentiae et infidelitatis adsumpserit ep. pasch. von 404 = Hieronymus ep. 100, 12, 1 ff; S. 225, 6 ff → .

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.6 (Holl GCS 25/31:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-6). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.7Holl GCS 25/31:412

μαρτυρίας δὲ κατὰ τὸν ἴδιον νοῦν ἐπιπλάσσεται ἀπὸ τῶν θείων γραφῶν, οὐχ οὕτως ἐχούσας οὐδὲ οὕτως ἐκδεδομένας. τὸ γὰρ εἰπεῖν, φησί, τὸν προφήτην »πρὶν ἢ ταπεινωθῆναί με ἐγὼ ἐπλημμέλησα«, [ἐξ] αὐτῆς, φησί, τῆς ψυχῆς ὁ λόγος, ὡς ἄνω ἐν οὐρανῷ πλημμεληςάσης, πρὶν ἢ ἐν τῷ σώματι τεταπεινῶσθαι·

martyrias de kata ton idion noun epiplassetai apo tōn theiōn graphōn, ouch houtōs echousas oude houtōs ekdedomenas. to gar eipein, phēsi, ton prophētēn »prin ē tapeinōthēnai me egō eplēmmelēsa«, [ex] autēs, phēsi, tēs psychēs ho logos, hōs anō en ouranǭ plēmmelēsasēs, prin ē en tǭ sōmati tetapeinōsthai;

He fabricates testimonies from the divine Scriptures according to his own mind, though they are not so and not so transmitted. For the prophet’s saying, he says, “Before I was humbled I went astray,” is spoken by the soul itself, as having gone astray above in heaven before being humbled in the body;

Textual problem in this passage: see the notes.

Ps 119:67 (118:67 LXX) (quotation, high confidence)

Notes and citation

Summary: He read Ps 119:67 of the soul’s fall.

The editor deletes ἐξ.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.7 (Holl GCS 25/31:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-7). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.8Holl GCS 25/31:412

καὶ τὸ εἰπεῖν »ἐπίστρεψον ἡ ψυχή μου εἰς τὴν ἀνάπαυςίν σου«, ὡς τοῦ ἀνδραγαθήσαντος ἐνταῦθα ἐν ἀγαθοεργίᾳ, ἐπιστρέφοντος εἰς τὴν ἄνω ἀνάπαυσιν διὰ τὴν αὐτοῦ τῆς ἐργαςίας δικαιοπραγίαν.

kai to eipein »epistrepson hē psychē mou eis tēn anapausin sou«, hōs tou andragathēsantos entautha en agathoergią, epistrephontos eis tēn anō anapausin dia tēn autou tēs ergasias dikaiopragian.

and the saying, “Return, my soul, to your rest,” as of one who has done bravely here in good works returning to the rest above because of the righteousness of his work.

Ps 116:7 (114:7 LXX) (quotation, high confidence)

Notes and citation

Summary: He read Ps 116:7 of the soul’s return.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.8 (Holl GCS 25/31:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-8). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.9Holl GCS 25/31:412

καὶ πολλὰ ἔστιν ἄλλα τοιαῦτα λέγειν. τὸ κατʼ εἰκόνα δέ φησιν ἀπολωλεκέναι τὸν Ἀδάμ. ἐντεῦθεν φησὶ καὶ τοὺς χιτῶνας τοὺς δερματίνους ἐπισημάνασθαι τὴν γραφήν· ὅτι, φησίν, <τό> »ἐποίησεν αὐτοῖς χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς« τὸ σῶμα, φηςίν, ἐστί. καὶ πολλή τίς ἐστι παρʼ αὐτῷ ῇ ᾀδομένη χλεύη.

kai polla estin alla toiauta legein. to katʼ eikona de phēsin apolōlekenai ton Adam. enteuthen phēsi kai tous chitōnas tous dermatinous episēmanasthai tēn graphēn; hoti, phēsin, <to> »epoiēsen autois chitōnas dermatinous kai enedysen autous« to sōma, phēsin, esti. kai pollē tis esti parʼ autǭ ę̄ ądomenē chleuē.

And many other such things could be said. He says that Adam lost the image. From this, he says, Scripture also indicated the coats of skin: “He made them coats of skin and clothed them,” this, he says, is the body. And much is the mockery sung by him.

Gen 3:21 (quotation, high confidence)

Notes and citation

Summary: He said Adam lost the image and the coats of skin are bodies.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.9 (Holl GCS 25/31:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-9). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.10Holl GCS 25/31:412–413

τὴν δὲ τῶν νεκρῶν ἀνάστασιν ἐλλιπῆ ποιεῖται, πῆ μὲν λόγῳ συνιστῶν ταύτην, πῆ δὲ ἐξαρνούμενος τελειότατα, ἄλλοτε δὲ καὶ μέρος ἐξ αὐτῆς ἀνίστασθαι <λέγων>.

tēn de tōn nekrōn anastasin ellipē poieitai, pē men logǭ synistōn tautēn, pē de exarnoumenos teleiotata, allote de kai meros ex autēs anistasthai <legōn>.

He makes the resurrection of the dead defective, at times establishing it in word, at times denying it completely, and at other times saying that a part of it rises.

Notes and citation

Summary: Origen is charged with wavering on the resurrection.

A long stretch of the editor’s apparatus leaked into the digital text and is removed.

Notes on the original text

Digital text corrected (leaked critical apparatus in the digital text): 3 ff vgl. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 4, 7; S. 402, 16 ff Hilberg quamquam istiusmodi nugas et deliramenta soleat ille scripturarum interpretatiane perversa et aliud significante quam verum est adfirmare dicens· »priusquam a militia humiliarer, ego deliquis«et illud »revertere anima men in requiem tuam« nec non et illud »educ de carcere animam meam « et in alio loco » confitebor domino in regione vivorum«; darnach Hieronymus c. Joh. Hieros. 7; Migne 23, 360 B vgl. Justinian ep. ad Mennam Mansi IX 529 Ε — 5 Psal. 118, 67 — 8 Psal. 114, 7 — 11 vgl. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 6, 5; S. 407, 1 ff Hilberg inter multa enim mala etiam illud ausus est dicere perdidisse imaginem dei Adam, cum hoc in nullo penitus loco scriptura significet; auch Panarion h. 70, 3, 4 — 12 vgl. unten c. 63, 5ff; dazu Ancoratus c. 62, 1f; I 74, 5ff u. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 5, 2; S. 403, 11ff Hilberg praetereo frivolam eius expositionem super tunicis pelliciis, quanto conatu quantisque egerit argumentis, ut tunicas pellicias humana esse corpore crederemus. qui inter multa ait· »numquid coriarius aut scortiarius erat deus ut conficeret pelles animalium et consueret ex eis tunicas pellicias Adam et Evae? manifestum est ergo, inquit, quod de corporibus nostris loquatur«. (darnach Hieronymus c. Joh. Hieros. 7; Migne 23, 360 BC) – 13 Gen. 3, 21 –15 vgl. Ancoratus c. 87, 2; I 107, 19 ff u. ep. ad Joh. episc. Hieros. = Hieronymus ep. 51, 5, 4; S. 404, 2 ff Hilberg quis autem patienter ferat Origenem lubricis argu- → .

Topics: Heresy, Eschatology

Cite (SBL): Epiphanius, Pan. 64.4.10 (Holl GCS 25/31:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-10). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.4.11Holl GCS 25/31:413

ἀλληγορεῖ δὲ λοιπὸν ὅσαπερ δύναται, τόν τε παράδεσιον τά τε τούτου ὕδατα καὶ τὰ ἐπάνω τῶν οὐρανῶν καὶ τὸ ὕδωρ τὸ ὑποκάτω τῆς γῆς. ταῦτα δὲ καὶ τὰ τούτοις ὅμοια φλυαρῶν οὐ διαλείπει. ἤδη δὲ καὶ ἐν ἄλλοις τισὶ τόποις τὰ τοιαῦτα περὶ αὐτοῦ μηνσθέντες διεξεληλύθαμεν.

allēgorei de loipon hosaper dynatai, ton te paradesion ta te toutou hydata kai ta epanō tōn ouranōn kai to hydōr to hypokatō tēs gēs. tauta de kai ta toutois homoia phlyarōn ou dialeipei. ēdē de kai en allois tisi topois ta toiauta peri autou mēnsthentes diexelēlythamen.

And he allegorizes whatever he can: paradise and its waters, and the waters above the heavens and the water under the earth. He does not cease to talk such nonsense and the like. We have already dealt with such things about him in some other places.

Notes and citation

Summary: He allegorized paradise and the waters.

The other places are Ancoratus 54–63.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.4.11 (Holl GCS 25/31:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-4-11). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

Haer. 64, chapter 5

64.5.1Holl GCS 25/31:413

5. Οὐδὲν δὲ καὶ νῦν λυπήσει αὖθις ἐν τῇ κατʼ αὐτὸν αἱρέσει περὶ τῆς αὐτῆς αἰτίας τε καὶ ὑποθέσεως διηγήσασθαι καὶ ἐξ αὐτῶν τῶν ὑπʼ αὐτῦ ὑποβαλλομένων τὴν ἀνατροπὴν ποιήσασθαι.

5. Ouden de kai nyn lypēsei authis en tę̄ katʼ auton hairesei peri tēs autēs aitias te kai hypotheseōs diēgēsasthai kai ex autōn tōn hypʼ auty hypoballomenōn tēn anatropēn poiēsasthai.

But it will do no harm now to relate again, in the heresy concerning him, the same cause and subject, and to make the refutation from what he himself put forward.

Notes and citation

Summary: Origen will be refuted from his own words.

Cite (SBL): Epiphanius, Pan. 64.5.1 (Holl GCS 25/31:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.2Holl GCS 25/31:413

πλλὴ γὰρ ἡ τούτου εἰς ὕστερον γενομένη ἀτοπία καὶ ἐπιτήδευσις παραπεποιημενης ἐννοίας καὶ ἔξω βεβηκυίας τῆς ἀληθείας.

pllē gar hē toutou eis hysteron genomenē atopia kai epitēdeusis parapepoiēmenēs ennoias kai exō bebēkuias tēs alētheias.

For great was the absurdity that later arose from him, and the pursuit of counterfeit thinking that has gone outside the truth.

Notes and citation

Summary: His later absurdities were great.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.5.2 (Holl GCS 25/31:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.3Holl GCS 25/31:413–414

ἔδοξε γὰρ κατὰ αἱρέσεων πασῶν τῶν πρὸ αὐτοῦ λέγειν καὶ ἀνατρέπειν ἑκάστην, ὕστερον δὲ καὶ αὐτὸς αἵρεσιν οὐ τὰ ὑπ αὐτοῦ ῥηθέντα εἰς ἔλεγχον τῆς αὐτοῦ παραπεποιημένης ἐπιπλάστου ἐννοίας παραθήσομαι, ἔπειτα δὲ καὶ τὰ κατʼ αὐτοῦ ῥηθηςόμενα παρὰ τῆς ἡμῶν μετριότητος ὑποδείξω. καὶ ἔστι τάδε, ὅσαπερ ἐν τῷ πρώτῳ ψαλμῷ εἰσηγήσατο τῷ βίῳ — ἐν πάσῃ γὰρ ργαφῇ

edoxe gar kata haireseōn pasōn tōn pro autou legein kai anatrepein hekastēn, hysteron de kai autos hairesin ou ta hyp autou rhēthenta eis elenchon tēs autou parapepoiēmenēs epiplastou ennoias parathēsomai, epeita de kai ta katʼ autou rhēthēsomena para tēs hēmōn metriotētos hypodeixō. kai esti tade, hosaper en tǭ prōtǭ psalmǭ eisēgēsato tǭ biǭ — en pasę̄ gar rgaphę̄

For he seemed to speak against all the heresies before him and to overturn each, but later he himself … a heresy. … I will set out what he said, to refute his counterfeit, invented thinking, and then I will show what will be said against him by our modest self. And these are the things he introduced in the first psalm; for in all Scripture

Notes and citation

Summary: Epiphanius will quote Origen on Psalm 1.

Words are lost in the digital text after αἵρεσιν; 64.5.4 is missing. A long stretch of the editor’s apparatus leaked in and is removed.

Notes on the original text

Digital text corrected (leaked critical apparatus in the digital text): ὑπο- mentationibus resurrectionem carnis huius negantem, sicut declarat manifestissime in volumine explanationum primi psalmi et in aliis multis locis (darnach Hieronymus c. Joh. Hieros. 7; Migne 23, 360 C) Theophilus ep. pasch. von 401 = Hieronymus ep. 96, 13, 1; S. 172, 8ff Hilberg nam inter cetera etiam resurrectionem a mortuis, quae spes salutis nostrae est, ita corrumpit et violat, ut audeat dicere corpora nostra rursum corruption et morti subiacentia suscitari ebenda 15, 1; S. 174, 8 Hilberg 2 vgl. Ancoratus c. 54, 2ff; I 63, 10 ff u. ep. ad Joh. episc. Hieros. = Hieronobis ep. 51, 5, 1; S. 404, 5ff Hilberg aut quis audiat in tertio eaelo donantem nobis Origenem paradisum et illum quem scriptura commemorate, de terra ad caelestia transferentem et omnes arbores, quae scribuntur in Genesi allegorice intelligentem, scilicet quod arbores angelieae fortitudines sint? ebenda 7; S. 405, 12ff. il’as vero praestigias quis non statim abiciat atque contemnat dicente Origene de aquis, quae super firmamentum sunt, non esse aquas, sed fortitudines quasdam angelicae potestatis et rursum aquas, quae super terram sunt, hoc est sub firmamento, esse virtutes contrarias i. e. daemones (darnach Hieronymus c. Joh. Hieros. 7; Migne 23, 360 C) — 5 vgl. Ancoratus c. 54, 2ff c. 62, 1ff c. 87, 2ff; I 63, 10ff 74, 5ff 107, 19ff δείξω → ὑποδείξω.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.5.3 (Holl GCS 25/31:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.5Holl GCS 25/31:414

ἀεὶ ὀλισθαίνων κατὰ λέξιν ἐν τοῖς ἀναγκαίοις παρέπεσεν. ἐπιδὴ δὲ ὄγκος πολύς ἐστι (λέγεται γὰρ πολλὴν πεποιηκέναι σύνταξιν εἰς ἑκάστην γραφήν, ὡς ἔφην), * οὐ παρῃτήσατο εἰπεῖ ἃ αὐτῷ ἔδοξε.

aei olisthainōn kata lexin en tois anankaiois parepesen. epidē de onkos polys esti (legetai gar pollēn pepoiēkenai syntaxin eis hekastēn graphēn, hōs ephēn), * ou parę̄tēsato eipei ha autǭ edoxe.

always slipping word by word, he fell in essential matters. Since his mass of writing is great (for he is said to have written a great work on each Scripture, as I said), … he did not refrain from saying what seemed good to him.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen’s vast output contains errors.

The edition marks a gap (*).

Cite (SBL): Epiphanius, Pan. 64.5.5 (Holl GCS 25/31:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-5). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.6Holl GCS 25/31:414

καὶ ὅσα μὲν ἐν προσομιλίαις καὶ διὰ τῶν προοιμίων εἰς ἤθη τε καὶ εἰς φύσεις ζῴων τε καὶ τῶν ἄλλων παρʼ αὐτοῦ εἴρηται, μέσος φερόμενος πολλάκις χαρίεντα διηγήσατο·

kai hosa men en prosomiliais kai dia tōn prooimiōn eis ēthē te kai eis physeis zǭōn te kai tōn allōn parʼ autou eirētai, mesos pheromenos pollakis charienta diēgēsato;

And what he said in homilies and in introductions about morals and about the natures of animals and other things, often taking a middle course, he related gracefully;

Notes and citation

Summary: His moral and natural expositions are often graceful.

Cite (SBL): Epiphanius, Pan. 64.5.6 (Holl GCS 25/31:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-6). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.7Holl GCS 25/31:414

ὅσα δὲ εἰς δόγματα ἐδογμάτισε καὶ περὶ πίστεως καὶ μείζονος θεωρίας, τῶν πάντων ἀτοπώτατος τῶν πρὸ αὐτοῦ καὶ μετʼ αὐτὸν εὑρίσκται, πλὴν τῶν ἐν ταῖς αἱρέσεσιν αἰσχρουργιῶν.

hosa de eis dogmata edogmatise kai peri pisteōs kai meizonos theōrias, tōn pantōn atopōtatos tōn pro autou kai metʼ auton heurisktai, plēn tōn en tais hairesesin aischrourgiōn.

but in what he taught as doctrine, about the faith and higher contemplation, he is found the most absurd of all before and after him, except for the obscenities in the heresies.

Notes and citation

Summary: His doctrines are most absurd.

Topics: Heresy

Cite (SBL): Epiphanius, Pan. 64.5.7 (Holl GCS 25/31:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-7). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.8Holl GCS 25/31:414

ἔδοξε γὰρ αὐτὸς καὶ ἀσκητικὸν βίον ἐπανῃρῆσθαι, ὡς καὶ ἄνω μοι προδεδήλωται· διὸ καὶ τὸν θώρακα αὐτοῦ φαςί τινες ἀπὸ ὑπερβολῆς πολιτείας, ἀσιτίας τε καὶ ἀποχῆς ἐμψύχων πεπτωκέναι.

edoxe gar autos kai askētikon bion epanę̄rēsthai, hōs kai anō moi prodedēlōtai; dio kai ton thōraka autou phasi tines apo hyperbolēs politeias, asitias te kai apochēs empsychōn peptōkenai.

For he seemed himself to have taken up an ascetic life, as I have shown above; therefore some say his chest collapsed from the excess of his discipline, fasting and abstinence from animal food.

Notes and citation

Summary: Origen’s asceticism damaged his health.

Topics: Fasting

Cite (SBL): Epiphanius, Pan. 64.5.8 (Holl GCS 25/31:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-8). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.9Holl GCS 25/31:414

φέρε δὴ οὖν αὐτὰς τὰς αὐτοῦ λέξεις παραθηςόμεθα ἐκ τοῦ πρώτου ψαλμοῦ μετὰ καὶ τῶν ἐν αὐτῷ θεωριῶν, [καὶ] ὧν ἐδογμάτισεν, αὐτοῖς τοῖς λόγοις, ἵνα μή τινες εἴπωσι τὰ κατʼ αὐτοῦ ὑφʼ ἡμῶν λεγόμενα σεσυκοφαντῆσθαι.

phere dē oun autas tas autou lexeis parathēsometha ek tou prōtou psalmou meta kai tōn en autǭ theōriōn, [kai] hōn edogmatisen, autois tois logois, hina mē tines eipōsi ta katʼ autou hyphʼ hēmōn legomena sesykophantēsthai.

Come then, let us set out his very words from the first psalm with the contemplations in it, and what he taught, in his own words, so that no one may say that what we say against him is slander.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen’s own words will be quoted.

The editor deletes καί.

Cite (SBL): Epiphanius, Pan. 64.5.9 (Holl GCS 25/31:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-9). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.10Holl GCS 25/31:414–415

καὶ οὐχ ὅτι πάντως μόνον ἐν τῷ πρώτῳ ψαλμῷ ἐξέπεσε τῆς ἀληθείας, ἀλλὰ ὡς πολλάκις εἶπον, καὶ ἐν ἑκάστῃ ἐξηγήσει. διὰ δὲ τὸν ὄγκον τῆς αὐτοῦ πραγματείας ἀπὸ τοῦ προειρημένου ψαλμοῦ συλλέξαντες ἐνταυθοῖ, ἀπὸ [τῆς] μιᾶς ἢ δύο ἢ τριῶν λέξεων τὸ πᾶν τῆς περὶ τὴν πίστιν μοχθηρίας αὐτοῦ ἀποκαλύψωμεν κατʼ αὐτῶν τε εἰπεῖν ἀναγκαίως ἐπιμεληςώμεθα.

kai ouch hoti pantōs monon en tǭ prōtǭ psalmǭ exepese tēs alētheias, alla hōs pollakis eipon, kai en hekastę̄ exēgēsei. dia de ton onkon tēs autou pragmateias apo tou proeirēmenou psalmou syllexantes entauthoi, apo [tēs] mias ē dyo ē triōn lexeōn to pan tēs peri tēn pistin mochthērias autou apokalypsōmen katʼ autōn te eipein anankaiōs epimelēsōmetha.

Not that he fell from the truth only in the first psalm, but, as I have often said, in each exposition. But because of the mass of his work we have gathered here from the psalm mentioned, from one or two or three passages, and let us reveal the whole of his wickedness about the faith and take care to speak against it as necessary.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Excerpts from the Psalm 1 commentary will show his errors.

The editor deletes τῆς. A stretch of the editor’s apparatus leaked into the digital text and is removed.

Notes on the original text

Digital text corrected (leaked critical apparatus in the digital text): 3f vgl. S. 409, 3f – 11 vgl. S. 406, 3 ff – 12 f vgl. Suidas s. v. Ὠριγένης ΙΙ 1; 1278, 17 ἐν τούτοις ἐπεκτεινόμενος ἐπί τε ἀγρυπνίᾳ καὶ ἀστίᾳ καὶ γυμνότητι ἑαυτὸν ὑπωπιάζων τοσοῦτον κατεδάμασε τὴν ἀκμὴν τοῦ σώματος ὡς ὁρᾶσθαι παντελῶς αὐτὸν ἀπεσκληκέναι· οἴνου γὰρ καὶ ἐλαίυ καὶ τῶν λοιπῶν ἀπεχόμενος ἀντροπὴν τοῦ θώρακος μεγίστην ὑπέμεινεν → .

Cite (SBL): Epiphanius, Pan. 64.5.10 (Holl GCS 25/31:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-10). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.11Holl GCS 25/31:415

καὶ ἔστιν εὐθὺς ἑκάστης λέξεως τὸ ἐδάφιον οὕτως, ὅπως γνῴης, ὦ φιλόκαλε ἀκροατά, ὅτι φανερώτατα τὸν υἱὸν τοῦ θεοῦ κτίσμα ἐδογμάτισε, καὶ ἀπὸ τῆς περὶ | τοῦ υἱοῦ τόλμης γνῷς ὅτι τὸ πνεῦμα τὸ ἅγιον κτίσμα κτίσματος εἰσηγήσατο.

kai estin euthys hekastēs lexeōs to edaphion houtōs, hopōs gnǭēs, ō philokale akroata, hoti phanerōtata ton huion tou theou ktisma edogmatise, kai apo tēs peri | tou huiou tolmēs gnǭs hoti to pneuma to hagion ktisma ktismatos eisēgēsato.

And here is the passage of each text at once, so that you may know, reader who loves the good, that he most plainly taught that the Son of God is a creature, and from his audacity about the Son you may know that he introduced the Holy Spirit as a creature of a creature.

Notes and citation

Summary: Origen is said to call the Son a creature.

Epiphanius’s reading of Origen is given as he states it.

Topics: Heresy, Trinity

Cite (SBL): Epiphanius, Pan. 64.5.11 (Holl GCS 25/31:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-11). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.5.12Holl GCS 25/31:415

ἐπʼ ἀρχῆς οὖν ἀναλέξωμεν τὸν ψαλμόν, ἕως αὐτῆς τῆς λέξεως, ὡς αὐτὸς Ὠριγένης ἔφη· Τῶν Ὠριγένους εἰς τὸν α ψαλμὸν ἀρχή.

epʼ archēs oun analexōmen ton psalmon, heōs autēs tēs lexeōs, hōs autos Ōrigenēs ephē; Tōn Ōrigenous eis ton a psalmon archē.

Let us read the psalm from the beginning, up to the very passage, as Origen himself said. The beginning of Origen’s work on the first psalm:

Notes and citation

Summary: The quotation of Origen begins.

Cite (SBL): Epiphanius, Pan. 64.5.12 (Holl GCS 25/31:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-5-12). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

Haer. 64, chapter 6

64.6.1Holl GCS 25/31:415

6. Κεκλεῖσθαι καὶ ἐσφραγίσθαι τὰς θείας γραφὰς οἱ θεῖοί φασι λόγοι τῇ »κλειδὶ τοῦ Δαυίδ«, τάχα δὲ καὶ σφραγῖδι, περὶ ἦς εἴρηται τό »ἐκτύπωμα σφραγῖδος, ἁγίασμα κυρίῳ«, τουτέστι τῇδυνάμει τοῦ δεδωκότος αὐτὰς δεοῦ τῇ ἀπὸ τῆς σφργῖδος δηλουμένῃ.

6. Kekleisthai kai esphragisthai tas theias graphas hoi theioi phasi logoi tę̄ »kleidi tou Dauid«, tacha de kai sphragidi, peri ēs eirētai to »ektypōma sphragidos, hagiasma kyriǭ«, toutesti tę̄dynamei tou dedōkotos autas deou tę̄ apo tēs sphrgidos dēloumenę̄.

“The divine words say that the divine Scriptures are shut and sealed with ‘the key of David,’ and perhaps also with a seal, about which it is said, ‘the impression of a seal, holiness to the Lord,’ that is, by the power of God who gave them, signified by the seal.

Rev 3:7 (quotation, high confidence) · Exod 28:36 (quotation, high confidence)

Notes and citation

Summary: Origen: Scripture is shut and sealed.

64.6.1–64.7.4 quote the preface of Origen’s lost Commentary on Psalm 1 (also preserved in Philocalia 2); that work is not on the site.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.1 (Holl GCS 25/31:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.2Holl GCS 25/31:415

περὶ μὲν οὖν τοῦ κεκλεῖσθαι καὶ ἐσφραγίσθαι ὁ Ἰωάννης ἀναδιδάσκει ἐν τῇ Ἀποκαλύψει λέγων »καὶ τῷ ἀγγέλῶ τῆς ἐν Φιλαδελφίᾳ ἐκκληςίας γράψον· τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν τοῦ Δαυίδ, ὁ ἀνοίγων καὶ οὐδες κλείσει καὶ κλείων καὶ οὐδὲς ἀνοίξει· οἶδά σου τὰ ἔργα· ἰδού, δέδωκα θύραν ἐνώπιόν σου ἀνεῳγμένην, ἥν οὐδεῖς δύναται κλεῖσαι αὐτήν«.

peri men oun tou kekleisthai kai esphragisthai ho Iōannēs anadidaskei en tę̄ Apokalypsei legōn »kai tǭ angelō tēs en Philadelphią ekklēsias grapson; tade legei ho hagios, ho alēthinos, ho echōn tēn klein tou Dauid, ho anoigōn kai oudes kleisei kai kleiōn kai oudes anoixei; oida sou ta erga; idou, dedōka thyran enōpion sou aneǭgmenēn, hēn oudeis dynatai kleisai autēn«.

About their being shut and sealed John teaches in the Revelation, saying, ‘And to the angel of the church in Philadelphia write: Thus says the holy one, the true one, who has the key of David, who opens and no one will shut, and shuts and no one will open. I know your works; behold, I have set before you an open door, which no one can shut.’

Rev 3:7 (quotation, high confidence) · Rev 3:8 (quotation, high confidence)

Notes and citation

Summary: Origen cites Rev 3:7–8.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.2 (Holl GCS 25/31:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.3Holl GCS 25/31:415

καὶ μετʼ ὀλίγα »καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὸ τὸν θρόνον βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά. καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ· τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ;

kai metʼ oliga »kai eidon epi tēn dexian tou kathēmenou epo ton thronon biblion gegrammenon esōthen kai opisthen, katesphragismenon sphragisin hepta. kai eidon allon angelon ischyron kēryssonta en phōnę̄ megalę̄; tis axios anoixai to biblion kai lysai tas sphragidas autou?

And a little after: ‘And I saw in the right hand of him who sat on the throne a book written within and on the back, sealed with seven seals. And I saw another strong angel proclaiming with a loud voice: Who is worthy to open the book and loose its seals?

Rev 5:1 (quotation, high confidence) · Rev 5:2 (quotation, high confidence)

Notes and citation

Summary: Origen cites Rev 5:1–2.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.3 (Holl GCS 25/31:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.4Holl GCS 25/31:415

καὶ οὐδεὶς ἠδύνατο ἐν τῷ οὐρανῷ οὕτε ἐπὶ τῆς γῆς οὔτε ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό. καὶ ἔκλαιον, ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίο, οὔτε βλέπειν αὐτό.

kai oudeis ēdynato en tǭ ouranǭ houte epi tēs gēs oute hypokatō tēs gēs anoixai to biblion oute blepein auto. kai eklaion, hoti oudeis axios heurethē anoixai to biblio, oute blepein auto.

And no one in heaven or on earth or under the earth was able to open the book or to look into it. And I wept, because no one was found worthy to open the book or to look into it.

Rev 5:3 (quotation, high confidence) · Rev 5:4 (quotation, high confidence)

Notes and citation

Summary: Origen cites Rev 5:3–4.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.4 (Holl GCS 25/31:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-4). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.5Holl GCS 25/31:415–416

καὶ εἶς ἐκ τῶν πρεσβυτέρων λέγει μοι· μὴ κλαῖε, ἰδού, ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ξίζα Δαυίδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφρα- γῖδας αὐτοῦς«.

kai eis ek tōn presbyterōn legei moi; mē klaie, idou, enikēsen ho leōn ho ek tēs phylēs Iouda, hē xiza Dauid, anoixai to biblion kai tas hepta sphra- gidas autous«.

And one of the elders says to me: Do not weep; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so as to open the book and its seven seals.’

Rev 5:5 (quotation, high confidence)

Notes and citation

Summary: Origen cites Rev 5:5.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.5 (Holl GCS 25/31:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-5). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.6Holl GCS 25/31:416

περὶ δὲ τοῦ ἐσφραγίσθαι μόνον ὁ Ἠσαΐας οὕτως »καὶ ἔσται ὑμῖν τὰ ῥήματα πάντα ταῦτα ὡς οἱ λόγοι τοῦ βιβλίου τούτου τοῦ ἐσφραγισμένου, ὅ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ ργάμματα, λέγοντες· ἀνάγνωθε ταῦτα, καὶ ἐρεῖ· οῦ δύναμαι ἀναγνῶναι, ἐσφράγισται γάρ. καὶ δοθήσεται τὸ βιβλίον τοῦτο εἰς χεῖρας ἀνθρώπου μὴ ἐπισταμένου γράμματα, καὶ ἐρεῖ αὐτῷ· ἀνάγωνθι τοῦτο. καὶ ἐρεῖ· οὐκ ἐπίσταμαι γράμματα«.

peri de tou esphragisthai monon ho Ēsaïas houtōs »kai estai hymin ta rhēmata panta tauta hōs hoi logoi tou bibliou toutou tou esphragismenou, ho ean dōsin auto anthrōpǭ epistamenǭ rgammata, legontes; anagnōthe tauta, kai erei; ou dynamai anagnōnai, esphragistai gar. kai dothēsetai to biblion touto eis cheiras anthrōpou mē epistamenou grammata, kai erei autǭ; anagōnthi touto. kai erei; ouk epistamai grammata«.

About being only sealed, Isaiah speaks thus: ‘And all these words shall be to you like the words of this sealed book, which, if they give it to a man who knows letters, saying, Read this, he will say, I cannot read it, for it is sealed. And this book will be given into the hands of a man who does not know letters, and he will say to him, Read this. And he will say, I do not know letters.’

Isa 29:11 (quotation, high confidence) · Isa 29:12 (quotation, high confidence)

Notes and citation

Summary: Origen cites Isa 29:11–12.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.6 (Holl GCS 25/31:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-6). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.7Holl GCS 25/31:416

ταῦτα γὰρ οὐ μόνον περὶ τῆς Ἀποκαλύψεως Ἰωάννου καὶ τοῦ Ἠσαΐου νομιστέον λέγεσθαι, ἀλλὰ καὶ περὶ πάσης θείας γραφῆς, ὁμολογομένως κἂν παρὰ τοῖς μετρίως ἐπαΐειν λόγων θείων δυναμένοις πεπληρωμένης αἰνιγμάτων καὶ παραβολῶν, σκοτεινῶν τε λόγων καὶ ἄλλων ποικίλων εἰδῶν ἀσαφείας, δυσλήπτων τῇ ἀνθρωπίνῃ φύσει.

tauta gar ou monon peri tēs Apokalypseōs Iōannou kai tou Ēsaïou nomisteon legesthai, alla kai peri pasēs theias graphēs, homologomenōs kan para tois metriōs epaïein logōn theiōn dynamenois peplērōmenēs ainigmatōn kai parabolōn, skoteinōn te logōn kai allōn poikilōn eidōn asapheias, dyslēptōn tę̄ anthrōpinę̄ physei.

These things must be thought to be said not only of the Revelation of John and of Isaiah, but of all divine Scripture, which by agreement even among those able to understand divine words moderately is full of enigmas and parables, dark sayings and various other kinds of obscurity, hard for human nature to grasp.

Notes and citation

Summary: Origen: all Scripture is full of enigmas.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.7 (Holl GCS 25/31:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-7). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.6.8Holl GCS 25/31:416

ὅπερ διδάξαι βουλόμενος καὶ ὀ σωτήρ φρσιν, ὠς τῆς κλειδὸς οὕσης παρὰ τοῖς γραμματεῦσι καὶ Φαριςαίοις οὐκ ἀγωνιζομένοις τὴν ὀδὸν εὑρεῖν τοῦ ἀνοῖξαι, τό »οὐαὶ ὑιμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθετε, καὶ τοὺς εἰσερχομένους οὐκ ἀφίετε εἰσελθεῖν«.

hoper didaxai boulomenos kai o sōtēr phrsin, ōs tēs kleidos housēs para tois grammateusi kai Pharisaiois ouk agōnizomenois tēn odon heurein tou anoixai, to »ouai huimin tois nomikois, hoti ērate tēn kleida tēs gnōseōs; autoi ouk eisēlthete, kai tous eiserchomenous ouk aphiete eiselthein«.

Wishing to teach this, the Savior too, as though the key were with the scribes and Pharisees, who did not strive to find the way to open, says, ‘Woe to you lawyers, for you have taken away the key of knowledge; you did not enter yourselves, and you did not let those who were entering go in.’

Luke 11:52 (quotation, high confidence)

Notes and citation

Summary: Origen cites Luke 11:52.

Quotation from Origen continues.

Topics: Scripture and canon

Cite (SBL): Epiphanius, Pan. 64.6.8 (Holl GCS 25/31:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-6-8). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

Haer. 64, chapter 7

64.7.1Holl GCS 25/31:416

7. Ταῦτα δὲ ἠμῖν ἐν προοιμίῶ λέλεκται, εἰς μέγιστον ἀγῶνα καὶ ὁμολογουμένως ὑπὲρ ἠμᾶς καὶ τὴν ἔξιν ἠμῶν ἀναγκαζομένοις ὑπὸ τῆς πολλῆς σου φιλομαθείας καὶ δυσωπουμένοις ὑπὸ τῆς χρηστότητός σου καὶ τῆς μετριότητος, ἱερὶ Ἀμβρόσιε, κατελθεῖν.

7. Tauta de ēmin en prooimiō lelektai, eis megiston agōna kai homologoumenōs hyper ēmas kai tēn exin ēmōn anankazomenois hypo tēs pollēs sou philomatheias kai dysōpoumenois hypo tēs chrēstotētos sou kai tēs metriotētos, hieri Ambrosie, katelthein.

These things have been said by us in the preface, compelled by your great love of learning and put to shame by your kindness and moderation, holy Ambrose, to descend into a very great contest, admittedly beyond us and our capacity.

Notes and citation

Summary: Origen addresses Ambrose in his preface.

Quotation from Origen continues.

Cite (SBL): Epiphanius, Pan. 64.7.1 (Holl GCS 25/31:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-7-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.7.2Holl GCS 25/31:416

καὶ ὅτι γε ἐπὶ πολὺ ἀναδυόμενόν με, διὰ τὸ εἰδέναι τὸν κίνδυνον οὐ μόνον τοῦ λέγειν περὶ τῶν ἁγίων, ἀλλὰ πολλῷ πλέον τοῦ γράφειν καὶ κατὰ προτροπὴν θεότητος εἰς τοῦτο ἤγαγές [με], μάτρυς ἔσῃ μοι πρὸς θεὸν μεθʼ ὅλου τοῦ βίου καὶ περὶ τῶν ὐπηγορευμένων ἐξεταζομένῳ, ποίᾳ τε προθέσει τοῦτο γεγένηται.

kai hoti ge epi poly anadyomenon me, dia to eidenai ton kindynon ou monon tou legein peri tōn hagiōn, alla pollǭ pleon tou graphein kai kata protropēn theotētos eis touto ēgages [me], matrys esę̄ moi pros theon methʼ holou tou biou kai peri tōn ypēgoreumenōn exetazomenǭ, poią te prothesei touto gegenētai.

And that you brought me to this, though I long drew back because I knew the danger not only of speaking about holy things but much more of writing, and at the urging of the Deity — you will be my witness before God with my whole life, when I am examined about what I have dictated and with what purpose it was done.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen writes reluctantly, at Ambrose’s urging.

Quotation from Origen continues. The editor deletes με.

Cite (SBL): Epiphanius, Pan. 64.7.2 (Holl GCS 25/31:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-7-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.7.3Holl GCS 25/31:416

καὶ πῆ μὲν ἐπιτυγδχάνομεν, πῆ δὲ ἢτοι βιαζόμεθα βιαιότερο, ἢ * δοκοῦμεν * τι λέγειν. ἐξιχνεύσαμεν δὲ τὸ γεγραμμένον, οὐ καταρονοῦντες τοῦ »ὅτε λέγεις περὶ θεοῦ, κρίνῃ ὑπὸ θεοῦ« καλῶς εἰρημένου, καὶ τοῦ »περὶ θεοῦ καὶ τἀληθῆ λέγειν κίνδυνος οὐ μικρός«.

kai pē men epitygdchanomen, pē de ētoi biazometha biaiotero, ē * dokoumen * ti legein. exichneusamen de to gegrammenon, ou kataronountes tou »hote legeis peri theou, krinę̄ hypo theou« kalōs eirēmenou, kai tou »peri theou kai talēthē legein kindynos ou mikros«.

And sometimes we succeed, but sometimes either we force the text too violently, or … we seem … to say something. We have traced out what is written, not despising the well-spoken sayings, ‘When you speak about God, you are judged by God,’ and, ‘To speak even the truth about God is no small danger.’

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen acknowledges the danger of speaking about God.

Quotation from Origen continues. The edition marks gaps (*). The two sayings are not biblical; the second resembles the Sentences of Sextus.

Extrabiblical texts: Sent. Sextus (Sentences of Sextus; allusion)

Cite (SBL): Epiphanius, Pan. 64.7.3 (Holl GCS 25/31:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-7-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.7.4Holl GCS 25/31:416–417

ἀξιοῦμοεν τοίνυν, ἐπεὶ μηδὲν χωρὶς θεοῦκαλὸν εἷναι δύναται καὶ μάλιστα νόησις γραφῶν θεοπνεύστων, ὅπως τῷ θεῷ καὶ πατρὶ τῶν ὅλων διὰ τοῦ σωτῆρος ἡμῶν καὶ ἀρχιερέως γενητοῦ θεοῦ προσιὼν αἰτήσῃς δοθῆναι ἡμῖν πρῶτονκαλῶς ζητεῖν, ἐπεὶ κεῖται τοῖς ζητοῦσιν ἐπαγγελία τοῦ εὑρίσκειν· τάχα οὐδὲ τὴν ἀρχὴν εἰς ζητοῦντας λογιζομένων παρὰ θεῷ τῶν οὐχ ὁδῷ ἐπὶ τοῦτο προϊόντων. Ἕως ὧδε τὰ ἀπὸ απὸ Ὠριγένους.

axioumoen toinyn, epei mēden chōris theoukalon heinai dynatai kai malista noēsis graphōn theopneustōn, hopōs tǭ theǭ kai patri tōn holōn dia tou sōtēros hēmōn kai archiereōs genētou theou prosiōn aitēsę̄s dothēnai hēmin prōtonkalōs zētein, epei keitai tois zētousin epangelia tou heuriskein; tacha oude tēn archēn eis zētountas logizomenōn para theǭ tōn ouch hodǭ epi touto proïontōn. Heōs hōde ta apo apo Ōrigenous.

We ask, then, since nothing can be good without God, and especially the understanding of the divinely inspired Scriptures, that you approach the God and Father of all through our Savior and High Priest, a generated God, and ask that it be granted to us first to seek well, since the promise of finding is laid up for those who seek; perhaps those who do not proceed to this by the right way are not reckoned by God as seekers at all.” Thus far the words of Origen.

Matt 7:7 (allusion, high confidence)

Notes and citation

Summary: Origen asks for prayer; he calls the Savior a “generated God.”

The phrase γενητὸς θεός (“generated God”) is the expression Epiphanius attacks in 64.8. The quotation from Origen ends here.

Topics: Prayer, Christology

Cite (SBL): Epiphanius, Pan. 64.7.4 (Holl GCS 25/31:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-7-4). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

Haer. 64, chapter 8

64.8.1Holl GCS 25/31:417

8. Ἀρχὴ δέ μοι λέγειν πρὸς τὸν κομπώδη καὶ δοκήσει σοφὸν καὶ ἐρευνητὴν τῶν ἀνερευήτων καὶ ἐκβιβαστὴν τῶν ἐπουρανίων τουτονί, τὸν φλυαρίς ἐμπλήσαντα τὸν βίον, ὡς καὶ ὁ κρείττων ἡμῶν κατʼ αὐτοῦ εἴρηκε, πρῶτον περὶ γενητοῦ θεοῦ.

8. Archē de moi legein pros ton kompōdē kai dokēsei sophon kai ereunētēn tōn anereuētōn kai ekbibastēn tōn epouraniōn toutoni, ton phlyaris emplēsanta ton bion, hōs kai ho kreittōn hēmōn katʼ autou eirēke, prōton peri genētou theou.

My starting point in speaking against this boastful man, wise in his own conceit, searcher of the unsearchable and forcer of heavenly things, who filled life with nonsense, as one better than us has said against him, is first about the “generated God.”

Notes and citation

Summary: Epiphanius attacks the phrase “generated God.”

The one “better than us” is probably Methodius.

Topics: Heresy, Christology

Cite (SBL): Epiphanius, Pan. 64.8.1 (Holl GCS 25/31:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.2Holl GCS 25/31:417

| καὶ ὅτι μὲν ὁμολεξίαι τε καὶ ὁμωνυμίαι πολλαὶ ἐν τῷ βίω εἰσίν, παντί τῳ δῆλόν ἐστιν.

| kai hoti men homolexiai te kai homōnymiai pollai en tǭ biō eisin, panti tǭ dēlon estin.

That there are many words with the same form and same name in life is plain to everyone.

Notes and citation

Summary: Words often share forms.

Cite (SBL): Epiphanius, Pan. 64.8.2 (Holl GCS 25/31:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.3Holl GCS 25/31:417

καὶ εἰ μὲν ὑπὸ ἄλλου ἡ λέξις ἐλέγετο, ἦν εἰπεῖν ὅτι κατὰ ὀρθὴν διάνοιαν καὶ τοῦτο εἴρηται· ὁπότε δὲ ἐν πολλοῖς τόποις εὕραμεν αὐτὸν κακῶς τὸν μονογενῆ θεὸν ἀπαλλοτριοῦντα τῆς τοῦ πατρὸς θεότητός τε καὶ οὐσίας, ὁμοῦ δὲ καὶ τὸ ἅγιον πνεῦμα, τούτου χάριν τῷ γενητὸν θεὸν εἰρηκέναι αὐτὸν σαφές ἐστιν ὅτι κτιστὸν ὁρίζεται.

kai ei men hypo allou hē lexis elegeto, ēn eipein hoti kata orthēn dianoian kai touto eirētai; hopote de en pollois topois heuramen auton kakōs ton monogenē theon apallotriounta tēs tou patros theotētos te kai ousias, homou de kai to hagion pneuma, toutou charin tǭ genēton theon eirēkenai auton saphes estin hoti ktiston horizetai.

And if the expression were used by someone else, one could say that this too was said in a right sense; but since we have found him in many places wrongly estranging the only-begotten God from the Godhead and essence of the Father, and the Holy Spirit likewise, for this reason it is plain that in saying “generated God” he defines him as created.

Notes and citation

Summary: In Origen “generated” means “created.”

Topics: Heresy, Trinity

Cite (SBL): Epiphanius, Pan. 64.8.3 (Holl GCS 25/31:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.4Holl GCS 25/31:417

Ὠς γάρ τινες ἡμᾶς βούλονται σοφίζεσθαι καὶ λέγειν ἴσον τὸ γενητὸν εἶναι τῷ γεννητῷ, οὐ παραδεκτέον <τοῦτο>· * [δὲ] ἐπὶ θεοῦ λέγειν ἀλλʼ ἢ ἐπὶ τὰ κτίσματα μόνον. ἕτερον γάρ ἐστι γενητὸν καὶ ἕτερόν ἐστι γεννητόν.

Ōs gar tines hēmas boulontai sophizesthai kai legein ison to genēton einai tǭ gennētǭ, ou paradekteon <touto>; * [de] epi theou legein allʼ ē epi ta ktismata monon. heteron gar esti genēton kai heteron esti gennēton.

For as some want to be clever with us and say that “generated” (genētos) is the same as “begotten” (gennētos), this must not be accepted; … not to say it of God, but only of creatures. For “generated” is one thing and “begotten” another.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Genētos differs from gennētos.

The edition marks a gap (*); the editor deletes δέ.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.8.4 (Holl GCS 25/31:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-4). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.5Holl GCS 25/31:417

εἰς τὸ γοῦν παρʼ αὐτῷ ῥηθὲν κτιστὸν ἥτοι γενητὸν θεόν, πρῶτον ἐρωτῶμεν· ποίοις τρόποις ἔκτισται ὁ παρὰ σοῦ διὰ τῆς λέξεως ταύτης τιμώμενος θεός, πῶς δέ ἐστι προσκυνητός, εἰ ἔστι ποιητός;

eis to goun parʼ autǭ rhēthen ktiston hētoi genēton theon, prōton erōtōmen; poiois tropois ektistai ho para sou dia tēs lexeōs tautēs timōmenos theos, pōs de esti proskynētos, ei esti poiētos?

So regarding the created or generated God spoken of by him, we ask first: in what ways was the God you honor with this expression created, and how is he to be worshiped if he is made?

Notes and citation

Summary: A created God could not be worshiped.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.8.5 (Holl GCS 25/31:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-5). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.6Holl GCS 25/31:417–418

ἄφελε γὰρ τὴν μέμψιν τὴν παρὰ τῷ ἁγίῳ ἀποστόλῳ ἐπὶ τοῖς τὴν κτίσιν θεολογοῦσι καὶ ἐπίδος μοι θεὸν προσκυνούμενον κτιστὸν κατὰ τὴν εὐσεβῆ πίστιν, τὴν μὴ τῇ κτίσει προς- κυνοῦσαν ἀλλὰ τῷ κτίσαντι, καὶ ἔσται παρὰ σοὶ εὔλογος ἡ τοῦ πεπλανημένου σου λόγου ἀπὸ τῆς τῶν πατέρων εὐσεβείας ἀκολουία.

aphele gar tēn mempsin tēn para tǭ hagiǭ apostolǭ epi tois tēn ktisin theologousi kai epidos moi theon proskynoumenon ktiston kata tēn eusebē pistin, tēn mē tę̄ ktisei pros- kynousan alla tǭ ktisanti, kai estai para soi eulogos hē tou peplanēmenou sou logou apo tēs tōn paterōn eusebeias akolouia.

Take away the holy apostle’s censure of those who deify the creation, and give me a created God worshiped according to the pious faith, which worships not the creation but the Creator, and then the sequence of your erring argument from the piety of the fathers will be reasonable with you.

Rom 1:25 (allusion, high confidence)

Notes and citation

Summary: Worship belongs to the Creator, not a creature.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.8.6 (Holl GCS 25/31:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-6). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.7Holl GCS 25/31:418

ἀλλὰ οὐ μὴν δύνασαι τοῦτο παραστῆσαι. εἰ δὲ καὶ ἐτόλμας ἀποσυλῆσί ποθεν καὶ βιάσασθαι, οὐδὲ ἐν τούτῳ τὸν εὔλογον λογισμὸν τῶν θεοσβῶν παρεκτρέπειν εἰς τοσαύτην φαυλότητα δυνήσῃ, ὦ θεήλατε.

alla ou mēn dynasai touto parastēsai. ei de kai etolmas aposylēsi pothen kai biasasthai, oude en toutǭ ton eulogon logismon tōn theosbōn parektrepein eis tosautēn phaulotēta dynēsę̄, ō theēlate.

But you cannot show this. And even if you dared to plunder it from somewhere and force it, not even so will you be able to turn aside the sound reasoning of the godly to such baseness, you god-accursed man.

Notes and citation

Summary: Origen cannot prove a worshiped creature.

Cite (SBL): Epiphanius, Pan. 64.8.7 (Holl GCS 25/31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-7). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.8.8Holl GCS 25/31:418

ἀντιμάχεται γάρ σοι καὶ τὸ φρόνημα καὶ ὁ λόγος. πᾶν γὰρ τὸ κτιστὸν οὐ προσκυνητόν, ὡς ἔφην. εἰ δὲ ὄλως προσκυνητόν, πολλῶν ἄλλων ὑπαρχόντων κτιστῶν οὐδὲν ἂν διοίσει τὸ καὶ ἡμᾶς μετὰ τοῦ ἑνὸς κτιστοῦ τὰ ὅλα προσκυνεῖν, σύνδουλα ὄντα καὶ τῇ αὐτῇ ἀγωγῇ τῆς ὀνομαςίας ὑποπεπτωκότα.

antimachetai gar soi kai to phronēma kai ho logos. pan gar to ktiston ou proskynēton, hōs ephēn. ei de olōs proskynēton, pollōn allōn hyparchontōn ktistōn ouden an dioisei to kai hēmas meta tou henos ktistou ta hola proskynein, syndoula onta kai tę̄ autę̄ agōgę̄ tēs onomasias hypopeptōkota.

For both mind and reason fight against you. For everything created is not to be worshiped, as I said. And if it is to be worshiped at all, since there are many other created things, there would be no difference in our worshiping everything together with the one creature, since they are fellow servants and fall under the same designation.

Notes and citation

Summary: If one creature is worshiped, all could be.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.8.8 (Holl GCS 25/31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-8-8). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

Haer. 64, chapter 9

64.9.1Holl GCS 25/31:418

9. Ἴδωμεν δὲ διὰ τῶν τεσςάρων εὐαγγελών, διʼ ὧν τὴν πᾶσαν ἡμῶς ζωὴν ᾠκονόμησεν ἐλθὼν ὀ θεὸς Λόγος, εἴρηκεν ὁ Χριστός »ὁ θεός με ἔκτισεν« ἢ »ὁ πατήρ μου ἔκτιςέ με«. ἔδωμεν δὲ εἰ καὶ ὁ πατὴρ ἀπεφήνατο ἐν ἑνὶ τῶν εὐαγγελίων ὅτι »ἔκτισα τὸν υἱὸν καὶ ἀπέσταλκα ὑμῖν«. ἀλλὰ περὶ τούτου ἕως ὧδε τὰ νῦν ἐχέτω.

9. Idōmen de dia tōn tessarōn euangelōn, diʼ hōn tēn pasan hēmōs zōēn ǭkonomēsen elthōn o theos Logos, eirēken ho Christos »ho theos me ektisen« ē »ho patēr mou ektise me«. edōmen de ei kai ho patēr apephēnato en heni tōn euangeliōn hoti »ektisa ton huion kai apestalka hymin«. alla peri toutou heōs hōde ta nyn echetō.

Let us see whether in the four gospels, through which God the Word came and ordered our whole life, Christ said, “God created me,” or “My Father created me.” Let us see whether the Father too declared in one of the gospels, “I created the Son and have sent him to you.” But let this suffice about this for now.

Notes and citation

Summary: The gospels never call the Son created.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.9.1 (Holl GCS 25/31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-9-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.9.2Holl GCS 25/31:418

περὶ γὰρ μαρτυριῶν πολλάδις κατὰ τῶν τὸ κτίσμα παρεισαγόντων πολλὰ ἐξεθέμεθα.

peri gar martyriōn polladis kata tōn to ktisma pareisagontōn polla exethemetha.

For we have often set out many testimonies against those who bring in the creature.

Notes and citation

Summary: Testimonies have been given elsewhere.

Cite (SBL): Epiphanius, Pan. 64.9.2 (Holl GCS 25/31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-9-2). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.9.3Holl GCS 25/31:418

οὐδὲν δὲ λυπήσει καὶ ἐν τῷ παρόντι δεῖξαι τὸ εὔληπτον τοῦ λόγου καὶ εἰπεῖν πρὸς τοῦτον τὸν ἐθελόσοφον· πῶς δύναται κτιστὸς εἶναι, ὦ οὗτος, ὁ λέγων »ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί, καὶ οἱ δύο ἕυ ἐσμεν;«

ouden de lypēsei kai en tǭ paronti deixai to eulēpton tou logou kai eipein pros touton ton ethelosophon; pōs dynatai ktistos einai, ō houtos, ho legōn »egō en tǭ patri kai ho patēr en emoi, kai hoi dyo heu esmen?«

But it will do no harm at present to show how easy the argument is and to say to this self-appointed sage: How can he be created, my good man, who says, “I am in the Father and the Father in me, and the two are one”?

John 14:10 (quotation, high confidence) · John 10:30 (allusion, high confidence)

Notes and citation

Summary: John 14 and 10 refute a created Son.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.9.3 (Holl GCS 25/31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-9-3). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.9.4Holl GCS 25/31:418

πῶς δὲ δύναται ἀλλοῖος εἶναι ὁ τὴν ἔσην τιμὴν πρὸς τὸν πατέρα ἔχων; »οὐδεὶς γὰρ οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα εἰ μὴ ὁ υἱός« καί »ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα«.

pōs de dynatai alloios einai ho tēn esēn timēn pros ton patera echōn? »oudeis gar oide ton huion ei mē ho patēr, oude ton patera ei mē ho huios« kai »ho heōrakōs eme heōrake ton patera«.

And how can he be different, who has equal honor with the Father? “For no one knows the Son except the Father, nor the Father except the Son,” and, “He who has seen me has seen the Father.”

Matt 11:27 (quotation, high confidence) · John 14:9 (quotation, high confidence)

Notes and citation

Summary: The Son shares the Father’s honor.

Topics: Trinity

Cite (SBL): Epiphanius, Pan. 64.9.4 (Holl GCS 25/31:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/64-4-1/#p-64-9-4). (abbreviation not yet checked)

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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.

64.9.5Holl GCS 25/31:418

Πάλιν δὲ ὡσαύτως, ὅσα αὐτῷ περὶ ἀναστάσεως ἀμφιβάλλεται, ἐπιλαβόμενοι τῆς ἀκολουθία αἦθις ἐροῦμεν ἐκ τῶν αὐτοῦ ῥητῶν. ἀπὸ μιᾶς δὲ λέξεως τὸ πᾶν τῆς γνύμης αὐτοῦ ἀποδείξωμεν καὶ τὸ ἄπιστον τῆς δόξης τοῦ αὐτοῦ δόγματος ἀποκαλύψωμεν.

Palin de hōsautōs, hosa autǭ peri anastaseōs amphiballetai, epilabomenoi tēs akolouthia aēthis eroumen ek tōn autou rhētōn. apo mias de lexeōs to pan tēs gnymēs autou apodeixōmen kai to apiston tēs doxēs tou autou dogmatos apokalypsōmen.

Again, likewise, taking up the sequence, we will speak from his own texts about the doubts he raises concerning the resurrection. From one passage let us show the whole of his opinion and reveal the faithlessness of his doctrine.

Notes and citation

Summary: Origen’s view on the resurrection will be examined.

Haer. 64, chapter 4

Haer. 64, chapter 5

Haer. 64, chapter 6

Haer. 64, chapter 7

Haer. 64, chapter 8

Haer. 64, chapter 9

Haer. 64, chapter 10

Haer. 64, chapter 11

Haer. 64, chapter 12

Haer. 64, chapter 13

Haer. 64, chapter 14

Haer. 64, chapter 15

Haer. 64, chapter 16