Panarion (Medicine Chest Against Heresies), Haer. 1-64 8.4.1–12.1.2
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. 8, chapter 4
8.4.1Holl GCS 25/31:189
4. Ἰουδαῖοι τοίνυν οἱ ἀπὸ τοῦ Ἀβραὰμ κατὰ διαδοχὴν ὑπάρχοντες καὶ τὴν αὐτοῦ θεοσέβειαν διαδεξάμενοι περιτομὴν μὲν τοῦ Ἀβραὰμ ἔχουσιν, ἣν κατὰ πρόσταξιν θεοῦ εἴληφεν ἐνενηκοστὸν ἔνατον ἔτος κατάγων δέ αἰτίαν ἣν ἄνω προεῖπον, εἰς τὸ τούτου σπέρμα πάροικον γινόμενον ἐν γῇ ἀλλοτρίᾳ μὴ ἀποστραφῆναι τὸ ὄνομα τοῦ θεοῦ, ἐπὶ σώματος δὲ φέρειν σφραγῖδα ὑπομνήσεως χάριν καὶ ἐλέγχου εἰς τὸ ἐμμένειν τῇ τοῦ πατρὸς αὐτῶν θεοσεβείᾳ.
4. Ioudaioi toinyn hoi apo tou Abraam kata diadochēn hyparchontes kai tēn autou theosebeian diadexamenoi peritomēn men tou Abraam echousin, hēn kata prostaxin theou eilēphen enenēkoston enaton etos katagōn de aitian hēn anō proeipon, eis to toutou sperma paroikon ginomenon en gę̄ allotrią mē apostraphēnai to onoma tou theou, epi sōmatos de pherein sphragida hypomnēseōs charin kai elenchou eis to emmenein tę̄ tou patros autōn theosebeią.
The Jews, then, who descend from Abraham in succession and have inherited his piety, have the circumcision of Abraham, which he received by God's command in his ninety-ninth year, for the reason I gave above: so that his seed, sojourning in a foreign land, might not turn away from the name of God, but might bear a seal on the body as a reminder and a reproof, so as to remain in their father's piety.
Gen 17:10 (allusion, high confidence)
Notes and citation
Summary: Circumcision was given to Abraham's seed as a reminder to remain faithful.
Cite (SBL): Epiphanius, Pan. 8.4.1 (Holl GCS 25/31:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-1). (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.
8.4.2Holl GCS 25/31:189
ὁ δὲ τούτου παῖς Ἰσαὰκ ὀκταήμερος περιτέμνεται, ὡς τὸ τοῦ θεοῦ εἶχεν θέσπισμα. καὶ ὡμολόγηται μὲν ὅτι ἐκ προστάγματος θεοῦ ἡ περιτομὴ τότε ὑπῆρχεν, τύπῳ δὲ ἦν αὕτη διατεταγμένη τότε, ὡς κατὰ ἀκολουθίαν προβαίνοντες ὕστερον περὶ τούτου δείξομεν.
ho de toutou pais Isaak oktaēmeros peritemnetai, hōs to tou theou eichen thespisma. kai hōmologētai men hoti ek prostagmatos theou hē peritomē tote hypērchen, typǭ de ēn hautē diatetagmenē tote, hōs kata akolouthian probainontes hysteron peri toutou deixomen.
His son Isaac is circumcised at eight days, as God's decree required. And it is agreed that circumcision was then by God's command, but it was then appointed as a type, as we shall show later, proceeding in order.
Gen 21:4 (allusion, high confidence)
Notes and citation
Summary: Isaac's circumcision was commanded by God but was a type.
Cite (SBL): Epiphanius, Pan. 8.4.2 (Holl GCS 25/31:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-2). (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.
8.4.3Holl GCS 25/31:189
διήρκεσαν τοίνυν περιτεμνόμενοι καὶ θεοσεβείᾳ προσανέχοντες οἱ αὐτοῦ τοῦ Ἀβραὰμ κατὰ διαδοχὴν παῖδες, ἀπʼ αὐτοῦ φημι καὶ καθεξῆς Ἰσαὰκ καὶ Ἰακὼβ καὶ οἱ τούτου παῖδες, ἔν τε τῇ Χανανίτιδι γῇ, Ἰουδαίᾳ καὶ Φυλιστιεὶμ οὕτως κληθείσῃ τότε, τανῦν δὲ Παλαιστίνῃ καλουμένῃ, ἀλλὰ καὶ έν Αἰγύπτῳ.
diērkesan toinyn peritemnomenoi kai theosebeią prosanechontes hoi autou tou Abraam kata diadochēn paides, apʼ autou phēmi kai kathexēs Isaak kai Iakōb kai hoi toutou paides, en te tę̄ Chananitidi gę̄, Ioudaią kai Phylistieim houtōs klētheisę̄ tote, tanyn de Palaistinę̄ kaloumenę̄, alla kai en Aigyptǭ.
So the children of Abraham in succession continued to be circumcised and devoted to piety, I mean from him onward, Isaac and Jacob and his children, both in the land of Canaan, then called Judea and Philistia and now called Palestine, and also in Egypt.
Notes and citation
Summary: Abraham's descendants kept circumcision in Canaan and Egypt.
Cite (SBL): Epiphanius, Pan. 8.4.3 (Holl GCS 25/31:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-3). (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.
8.4.4Holl GCS 25/31:189
Ἰακὼβ γὰρ ὁ καὶ Ἰσραὴλ κάτεισιν ἅμα τοῖς ἕνδεκα αὐτοῦ παισὶν εἰς Αἴγυπτον. ἔτος κατάγων ἑκατοστὸν τριακοστὸν τῆς αὐτοῦ ζωῆς. Ἰωσὴφ δὲ ὁ ἕτερος αὐτοῦ υἱὸς ἤδη ἐν Αἰγύπτῳ προϋπῆρχεν βασιλεύων, πραθεὶς ὑπὸ τῶν ἀδελφῶν αὐτοῦ διὰ φθόνον. ἡ δὲ τοῦ θεοῦ οἰκονομία τὰ ἀγαθὰ συνεργοῦσα τῷ δικαίῳ, εἰς θαυμασμὸν μετήγαγεν τὴν κατὰ τοῦ αὐτοῦ Ἰωσήφ ἐπιβουλήν.
Iakōb gar ho kai Israēl kateisin hama tois hendeka autou paisin eis Aigypton. etos katagōn hekatoston triakoston tēs autou zōēs. Iōsēph de ho heteros autou huios ēdē en Aigyptǭ proÿpērchen basileuōn, pratheis hypo tōn adelphōn autou dia phthonon. hē de tou theou oikonomia ta agatha synergousa tǭ dikaiǭ, eis thaumasmon metēgagen tēn kata tou autou Iōsēph epiboulēn.
For Jacob, also called Israel, goes down with his eleven sons into Egypt, in the hundred and thirtieth year of his life. Joseph, his other son, was already in Egypt before him, reigning, having been sold by his brothers out of envy. But God's providence, working good things together for the righteous man, turned the plot against Joseph into a wonder.
Gen 47:9 (allusion, high confidence) · Gen 37:28 (allusion, high confidence) · Gen 50:20 (echo, medium confidence)
Notes and citation
Summary: Jacob goes to Egypt, where Joseph, sold by his brothers, already reigns.
Cite (SBL): Epiphanius, Pan. 8.4.4 (Holl GCS 25/31:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-4). (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.
8.4.5Holl GCS 25/31:189–190
κάτεισι τοίνυν ὡς προεῖπον ὁ Ἰακὼβ εἰς Αἴγυπτον καὶ οἱ αὐτοῦ υἱοὶ καὶ γυναῖκες καὶ ἔκγονοι ἐν ἑβδομήκοντα πέντε ψυχαῖς ἀριθμηθέντες, ὡς περιέχει ἡ πρώτη βίβλος τῆς κατὰ τὸν Μωυσέα πεντατεύχου, περὶ τούτων πάντων σαφῶς δηλοῦσα.
kateisi toinyn hōs proeipon ho Iakōb eis Aigypton kai hoi autou huioi kai gynaikes kai ekgonoi en hebdomēkonta pente psychais arithmēthentes, hōs periechei hē prōtē biblos tēs kata ton Mōysea pentateuchou, peri toutōn pantōn saphōs dēlousa.
So Jacob goes down into Egypt, as I said before, with his sons, wives and descendants, numbered at seventy-five souls, as the first book of the Pentateuch of Moses contains, making all these things clear.
Gen 46:27 (allusion, high confidence) · Acts 7:14 (allusion, medium confidence)
Notes and citation
Summary: Jacob's family enters Egypt with seventy-five souls.
- Seventy-five follows the Septuagint of Gen 46:27 (cf. Acts 7:14).
Cite (SBL): Epiphanius, Pan. 8.4.5 (Holl GCS 25/31:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-5). (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.
8.4.6Holl GCS 25/31:190
διετέλεσαν δὲ ἐκεῖσε ἐπὶ πέντε γενεαῖς, ὡς καὶ πολλάκις εἶπον, νῦν δὲ ἀνάγκην ἔσχον ταῦτα δευτερῶσαι. ἔμειναν γὰρ ἀπὸ τοῦ Ἰακὼβ αἱ γενεαὶ ἀριθμούμεναι διὰ τοῦ Λευί, ἐξ οὗπερ οἱ ἱερεῖς κατέστησαν, καὶ διὰ τοῦ Ἰούδα, ἐξ οὗ μετὰ χρόνον ὁ βασιλεὺς ἠρξε Δαυίδ.
dietelesan de ekeise epi pente geneais, hōs kai pollakis eipon, nyn de anankēn eschon tauta deuterōsai. emeinan gar apo tou Iakōb hai geneai arithmoumenai dia tou Leui, ex houper hoi hiereis katestēsan, kai dia tou Iouda, ex hou meta chronon ho basileus ērxe Dauid.
They remained there for five generations, as I have often said, but now I have had to repeat it. For the generations from Jacob continued, counted through Levi, from whom the priests were appointed, and through Judah, from whom King David later ruled.
Notes and citation
Summary: Israel remained five generations in Egypt, counted through Levi and Judah.
Cite (SBL): Epiphanius, Pan. 8.4.6 (Holl GCS 25/31:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-6). (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.
8.4.7Holl GCS 25/31:190
καὶ ὁ μὲν Λευὶ γεννᾷ τὸν Καὰθ καὶ τοὺς ἄλλους, Καὰθ γεννᾷ τὸν Ἀμράμ, Ἀμρὰμ γεννᾷ τὸν Μωυσέα καὶ Ἀαρὼν τὸν ἀρχιερέα. οὗτος ὁ Μωυσῆς ἐκβάλλει τοὺς υἱοὺς Ἰσραὴλ ἐν δυνάμει θεοῦ ἐκ γῆς Αἰγύπτου. ὡς ἔχει ἡ δευτέρα βίβλος κατὰ τὴν νομοθεσίαν.
kai ho men Leui genną ton Kaath kai tous allous, Kaath genną ton Amram, Amram genną ton Mōysea kai Aarōn ton archierea. houtos ho Mōysēs ekballei tous huious Israēl en dynamei theou ek gēs Aigyptou. hōs echei hē deutera biblos kata tēn nomothesian.
And Levi begets Kohath and the others, Kohath begets Amram, Amram begets Moses and Aaron the high priest. This Moses leads the children of Israel out of the land of Egypt by the power of God, as the second book of the legislation contains.
Exod 6:20 (allusion, high confidence)
Notes and citation
Summary: Moses, descendant of Levi, leads Israel out of Egypt.
Cite (SBL): Epiphanius, Pan. 8.4.7 (Holl GCS 25/31:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-4-7). (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.
Haer. 8, chapter 5
8.5.1Holl GCS 25/31:190
5. Τίς μέντοι γε ἦν ἡ τῶν υἱῶν Ἰσραὴλ πολιτέία ἄχρι τούτου τοῦ χρόνου, οὐ πάνυ σαφῶς κατὰ τὸ φανερώτατον ἔστιν εἰπεῖν ἢ μόνον ὅτι ἐν θεοσεβείᾳ καὶ περιτομῇ ὑπῆρχον· εἰ καὶ γέγραπται ὅτι ἐπληθύνθησαν οἱ υἱοὶ Ἰσραὴλ ἐν γῆ Αἰγύπτῳ καὶ χυδαῖοι ἐγένοντο«. πάντως γὰρ που ὁ χρόνος τῆς αὐτῶν παροικίας καὶ ἐπιμιξίας διὰ ῥᾳθυμίαν τὸ χυδαῖον εἰργάσατο.
5. Tis mentoi ge ēn hē tōn huiōn Israēl politeia achri toutou tou chronou, ou pany saphōs kata to phanerōtaton estin eipein ē monon hoti en theosebeią kai peritomę̄ hypērchon; ei kai gegraptai hoti eplēthynthēsan hoi huioi Israēl en gē Aigyptǭ kai chydaioi egenonto«. pantōs gar pou ho chronos tēs autōn paroikias kai epimixias dia rhąthymian to chydaion eirgasato.
What the way of life of the children of Israel was up to this time cannot be stated with full clarity, except only that they lived in piety and circumcision; even though it is written that “the children of Israel multiplied in the land of Egypt and became numerous.” For surely the time of their sojourn and intermingling, through carelessness, produced the commonness.
Exod 1:7 (quotation, high confidence)
Notes and citation
Summary: Little is known of Israel's way of life in Egypt beyond piety and circumcision.
- Exod 1:7 (LXX χυδαῖοι, “numerous”); Epiphanius also plays on the sense “common, vulgar.”
Cite (SBL): Epiphanius, Pan. 8.5.1 (Holl GCS 25/31:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-5-1). (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.
8.5.2Holl GCS 25/31:190
τίνων μέντοι γεύεσθαι ἢ τίνα ἀπαγορεύειν ἢ τἀλλα ὅσα κατὰ διαστολὴν τοῦ νόμου φυλάττειν προσετάχθησαν, οὔπω κατὰ τὸ φανερώτατον ἐπεσημήνατο.
tinōn mentoi geuesthai ē tina apagoreuein ē talla hosa kata diastolēn tou nomou phylattein prosetachthēsan, oupō kata to phanerōtaton epesēmēnato.
What they were to eat, what to refuse, or the other things they were commanded to keep by the distinctions of the law, had not yet been indicated with full clarity.
Notes and citation
Summary: Dietary and other laws had not yet been given.
Cite (SBL): Epiphanius, Pan. 8.5.2 (Holl GCS 25/31:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-5-2). (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.
8.5.3Holl GCS 25/31:190
ἐξιόντων δὲ ἐκ γῆς Αἰγύπτου ἐν τῷ δευτέρῳ ἔτει τῆς αὐτῶν ἐξόδου νομοθεσίας θεοῦ καταξιοῦνται διὰ χειρὸς αὐτοῦ τοῦ Μωυσέως.
exiontōn de ek gēs Aigyptou en tǭ deuterǭ etei tēs autōn exodou nomothesias theou kataxiountai dia cheiros autou tou Mōyseōs.
But when they came out of the land of Egypt, in the second year of their exodus, they were counted worthy of God's legislation through the hand of Moses himself.
Notes and citation
Summary: The law was given through Moses after the exodus.
Cite (SBL): Epiphanius, Pan. 8.5.3 (Holl GCS 25/31:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-5-3). (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.
8.5.4Holl GCS 25/31:190
ἡ δὲ νομοθεσία ἡ ἐκ θεοῦ αὐτοῖς δοθεῖσα παιδαγωγοῦ δίκην (ὡς καὶ παιδαγωγὸς ἠν ὁ νόμος σωματικῶς μὲν διαστελλόμενος, πνευματικὴν δὲ ἔχων τὴν προσδοκίαν) ἐδίδαξε περιτέμνεσθαι σαββατίζειν ἀποδεκατοῦν πάντα τὰ αὐτῶν γεννήματα καὶ ὅσαπερ παρʼ αὐτοῖς ἐτίκτετο ἀπὸ ἀνθρώπου ἕως κτήνους, ἀπαρχάς τε διδόναι καὶ πεντηκοστὴν καὶ τριακοστήν, εἰδέναι δὲ θεὸν μόνον καὶ αὐτῷ λατρεύειν.
hē de nomothesia hē ek theou autois dotheisa paidagōgou dikēn (hōs kai paidagōgos ēn ho nomos sōmatikōs men diastellomenos, pneumatikēn de echōn tēn prosdokian) edidaxe peritemnesthai sabbatizein apodekatoun panta ta autōn gennēmata kai hosaper parʼ autois etikteto apo anthrōpou heōs ktēnous, aparchas te didonai kai pentēkostēn kai triakostēn, eidenai de theon monon kai autǭ latreuein.
And the legislation given them by God, like a tutor (for the law was a tutor, making distinctions bodily but holding a spiritual expectation), taught them to be circumcised, to keep the sabbath, to tithe all their produce and whatever was born among them, from man to beast, to give first fruits and a fiftieth and a thirtieth, and to know God alone and to worship him.
Gal 3:24 (allusion, high confidence)
Notes and citation
Summary: The law, a tutor, taught circumcision, sabbath, tithes, and worship of one God.
- The law as tutor: Gal 3:24.
Cite (SBL): Epiphanius, Pan. 8.5.4 (Holl GCS 25/31:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.5.5Holl GCS 25/31:190–191
ἐν μοναρχίᾳ μὲν οὐν <ἠν> κηρυττόμενον τὸ ὄνομα, ἐν δὲ τῇ μοναρχίᾳ ἡ τριὰς ἀεὶ κατηγγέλλετο καὶ ἐπιστεύετο παρὰ τοῖς ἐξοχωτάτοις αὐτῶν, τουτέστιν προφήταις καὶ ἡγιασμένοις. θυσίας τε καὶ λατρείας διαφόρους τῷ παμβασιλεῖ θεῷ ἐν τῇ ἐρήμῳ προσέφερον ἐν τῇ λατρείᾳ τῆς σκηνῆς τῆς ἁγίας ὑπὸ Μωυσέως διὰ τύπων δηλωθέντων αὐτῷ ὑπὸ θεοῦ κατασκευασθείσης.
en monarchią men oun <ēn> kēryttomenon to onoma, en de tę̄ monarchią hē trias aei katēngelleto kai episteueto para tois exochōtatois autōn, toutestin prophētais kai hēgiasmenois. thysias te kai latreias diaphorous tǭ pambasilei theǭ en tę̄ erēmǭ prosepheron en tę̄ latreią tēs skēnēs tēs hagias hypo Mōyseōs dia typōn dēlōthentōn autǭ hypo theou kataskeuastheisēs.
So the name was proclaimed in the monarchy [of God], but within the monarchy the Trinity was always announced and believed by the most eminent among them, that is, the prophets and the sanctified. And they offered various sacrifices and acts of worship to God the king of all in the wilderness, in the worship of the holy tabernacle built by Moses after the patterns shown him by God.
Exod 25:40 (allusion, medium confidence)
Notes and citation
Summary: Within Israel's monotheism the prophets knew the Trinity; they worshipped at the tabernacle.
- The tabernacle made after the pattern: Exod 25:40.
Topics: Trinity
Cite (SBL): Epiphanius, Pan. 8.5.5 (Holl GCS 25/31:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-5-5). (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.
8.5.6Holl GCS 25/31:191
ἐδέξαντο γοῦν οἱ αὐτοὶ Ἰουδαῖοι καὶ προφητικὰς φωνὰς περὶ τοῦ Χριστοῦ ἐρχομένου, λεγομένου μὲν προφήτου ὄντος δὲ θεοῦ καὶ ἀγγέλου μὲν κληθέντος υἱοῦ δὲ ὄντος θεοῦ, μέλλοντος δὲ ἐνανθρωπήσειν καὶ ἐν ἀδελφοῖς αὐτοῦ ἐγκαταλέγεσθαι, ὡς ἔχουσι πᾶσαι αἱ θεῖαι γραφαί, μάλιστα ἡ τοῦ Δευτερονομίου κατὰ τὴν νομοθεσίαν πέμπτη βίβλος καὶ <αἱ> καθεξῆς.
edexanto goun hoi autoi Ioudaioi kai prophētikas phōnas peri tou Christou erchomenou, legomenou men prophētou ontos de theou kai angelou men klēthentos huiou de ontos theou, mellontos de enanthrōpēsein kai en adelphois autou enkatalegesthai, hōs echousi pasai hai theiai graphai, malista hē tou Deuteronomiou kata tēn nomothesian pemptē biblos kai <hai> kathexēs.
So these Jews also received prophetic utterances about the Christ who was to come, who is called a prophet but is God, and was called an angel but is the Son of God, and who was to become man and be counted among his brothers, as all the divine Scriptures contain, especially Deuteronomy, the fifth book of the legislation, and those that follow.
Deut 18:15 (allusion, high confidence)
Notes and citation
Summary: Israel received prophecies of the coming Christ, prophet and God.
- The prophet among his brothers: Deut 18:15, 18.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 8.5.6 (Holl GCS 25/31:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-5-6). (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.
Haer. 8, chapter 6
8.6.1Holl GCS 25/31:191
6. Ἔσχον δὲ οὗτοι οἱ Ἰουδαῖοι ἄχρι τῆς ἀπὸ Βαβυλῶνος τῆς αἰχμαλωσίας ἐπανόδου βίβλους τε καὶ προφήτας τούτους καὶ προφητῶν βίβλους ταύτας·
6. Eschon de houtoi hoi Ioudaioi achri tēs apo Babylōnos tēs aichmalōsias epanodou biblous te kai prophētas toutous kai prophētōn biblous tautas;
These Jews had, up to the return from the captivity in Babylon, the following books and prophets, and these books of the prophets:
Notes and citation
Summary: The books the Jews held up to the return from Babylon.
Cite (SBL): Epiphanius, Pan. 8.6.1 (Holl GCS 25/31:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-1). (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.
8.6.2Holl GCS 25/31:191–192
πρώτην μὲν Γένεσιν δευτέραν Ἔξοδον τρίτην Λευιτικὸν τετάρτην Ἀριθμοὺς πέμπτην Δευτερονόμιον ἕκτη βίβλος Ἰησοῦ τοῦ Ναυῆ ἑβδόμη τῶν Κριτῶν ὀγδόη τῆς Ῥουθ ἐνάτη τοῦ Ἰὼβ δεκάτη τὸ Ψαλτήριον ἑνδεκάτη Παροιμίαι Σολομῶντος δωδεκάτη Ἐκκλησιαστὴς τρισκαιδεκάτη τὸ ᾆσμα τῶν ᾀσμάτων τεσσαρεσκαιδεκάτη Βασιλειῶν πρώτη πεντεκαιδεκάτη Βασιλειῶν δευτέρα ἑκκαιδεκάτη Βασιλειῶν τρίτη ἑπτακαιδεκάτη Βασιλειῶν τετάρτη ὀκτωκαιδεκάτη Παραλειπομένων πρώτη ἐννεακαιδεκάτη Παραλειπομένων δευτέρα εἰκοστὴ τὸ Δωδεκαπρόφητον εἰκοστὴ πρώτη Ἠσαΐας ὁ προφήτης εἰκοστὴ δευτέρα Ἰερεμίας ὁ προφήτης μετὰ τῶν Θρήνων καὶ ἐπιστολῶν αὐτοῦ τε καὶ > Βαροὺχ εἰκοστὴ τρίτη Ἰεζεκιὴλ ὁ προφήτης εἰκοστὴ τετάρτη Δανιὴλ ὁ προφήτης εἰκοστὴ πέμπτη Εσδρας αݲ εἰκοστὴ ἕκτη Ἔσδρας ݲ, εἰκοστὴ ἑβδόμη Ἐσθήρ.
prōtēn men Genesin deuteran Exodon tritēn Leuitikon tetartēn Arithmous pemptēn Deuteronomion hektē biblos Iēsou tou Nauē hebdomē tōn Kritōn ogdoē tēs Rhouth enatē tou Iōb dekatē to Psaltērion hendekatē Paroimiai Solomōntos dōdekatē Ekklēsiastēs triskaidekatē to ąsma tōn ąsmatōn tessareskaidekatē Basileiōn prōtē pentekaidekatē Basileiōn deutera hekkaidekatē Basileiōn tritē heptakaidekatē Basileiōn tetartē oktōkaidekatē Paraleipomenōn prōtē enneakaidekatē Paraleipomenōn deutera eikostē to Dōdekaprophēton eikostē prōtē Ēsaïas ho prophētēs eikostē deutera Ieremias ho prophētēs meta tōn Thrēnōn kai epistolōn autou te kai > Barouch eikostē tritē Iezekiēl ho prophētēs eikostē tetartē Daniēl ho prophētēs eikostē pemptē Esdras aݲ eikostē hektē Esdras ݲ, eikostē hebdomē Esthēr.
first Genesis, second Exodus, third Leviticus, fourth Numbers, fifth Deuteronomy; the sixth book, that of Joshua son of Nun; seventh, Judges; eighth, Ruth; ninth, Job; tenth, the Psalter; eleventh, the Proverbs of Solomon; twelfth, Ecclesiastes; thirteenth, the Song of Songs; fourteenth, First Kingdoms; fifteenth, Second Kingdoms; sixteenth, Third Kingdoms; seventeenth, Fourth Kingdoms; eighteenth, First Paralipomena; nineteenth, Second Paralipomena; twentieth, the Twelve Prophets; twenty-first, Isaiah the prophet; twenty-second, Jeremiah the prophet, with the Lamentations and his letters and Baruch; twenty-third, Ezekiel the prophet; twenty-fourth, Daniel the prophet; twenty-fifth, 1 Esdras; twenty-sixth, 2 Esdras; twenty-seventh, Esther.
Notes and citation
Summary: Epiphanius lists twenty-seven books of the Jewish Scriptures.
- First–Fourth Kingdoms are 1–2 Samuel and 1–2 Kings; Paralipomena are Chronicles; 1–2 Esdras here are probably Ezra and Nehemiah. Epiphanius counts Baruch and the letter(s) of Jeremiah with Jeremiah.
Extrabiblical texts: Bar (Baruch [in RC, EO, ETH canons]; allusion); Ep Jer (Letter of Jeremiah [in RC, EO, ETH canons]; allusion)
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 8.6.2 (Holl GCS 25/31:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-2). (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.
8.6.3Holl GCS 25/31:192
αὗταί εἰσιν αἱ εἴκοσι ἑπτὰ βίβλοι ἐκ θεοῦ δοθεῖσαι τοῖς Ἰουδαίοις· εἴκοσιδύο δέ εἰσιν ὡς τὰ παρʼ αὐτοῖς στοιχεῖα τῶν Ἑβραϊκῶν γραμμάτων ἀριθμούμεναι διὰ τὸ διπλοῦσθαι δέκα βίβλους εἰς πέντε λογιζομένας.
hautai eisin hai eikosi hepta bibloi ek theou dotheisai tois Ioudaiois; eikosidyo de eisin hōs ta parʼ autois stoicheia tōn Hebraïkōn grammatōn arithmoumenai dia to diplousthai deka biblous eis pente logizomenas.
These are the twenty-seven books given by God to the Jews; but they are counted as twenty-two, like the letters of their Hebrew alphabet, because ten books are doubled and reckoned as five.
Notes and citation
Summary: The twenty-seven books are counted as twenty-two, like the Hebrew alphabet.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 8.6.3 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-3). (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.
8.6.4Holl GCS 25/31:192
περὶ τούτου δὲ ἄλλῃ που σαφῶς εἰρήκαμεν. σἰσὶ δὲ καὶ ἄλλαι δύο βίβλοι παρʼ αὐτοῖς ἐν ἀμφιλέκτῳ, ἡ Σοφία τοῦ Σιρὰχ καὶ ἡ τοῦ Σολομῶντος, χωρὶς ἄλλων τινῶν βιβλίων ἐναποκρύφων.
peri toutou de allę̄ pou saphōs eirēkamen. sisi de kai allai dyo bibloi parʼ autois en amphilektǭ, hē Sophia tou Sirach kai hē tou Solomōntos, chōris allōn tinōn bibliōn enapokryphōn.
We have spoken clearly about this elsewhere. They also have two other books of disputed standing, the Wisdom of Sirach and that of Solomon, apart from certain other apocryphal books.
Notes and citation
Summary: Sirach and the Wisdom of Solomon are disputed books among the Jews.
- Epiphanius discusses the count again in On Weights and Measures 4, 22–23.
Extrabiblical texts: Sir (Sirach [in RC, EO, ETH canons]; allusion); Wis (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 8.6.4 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-4). (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.
8.6.5Holl GCS 25/31:192
πᾶσαι δε αὗται αἱ ἱεραὶ βίβλοι τὸν Ἰουδαϊσμὸν ἐδίδασκον καὶ τὰ τοῦ νόμου φυλάγματα ἕως τῆς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας.
pasai de hautai hai hierai bibloi ton Ioudaïsmon edidaskon kai ta tou nomou phylagmata heōs tēs tou kyriou hēmōn Iēsou Christou parousias.
All these sacred books taught Judaism and the observances of the law until the coming of our Lord Jesus Christ.
Notes and citation
Summary: These books taught the law until Christ came.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 8.6.5 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-5). (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.
8.6.6Holl GCS 25/31:192
καὶ καλῶς ἐφέροντο παιδαγωγούμενοι ἐν τῷ νόμῳ, εἰ ἐδέξαντο τὸν Χριστὸν τὸν ὑπὸ τοῦ παιδαγωγοῦ, φημὶ δὲ τοῦ νόμου, αὐτοῖς προκηρυχθέντα τε καὶ προφητευθέντα, ἴνα δεξάμενοι αὐτοῦ τὴν θεότητα καὶ τὴν ἔνσαρκον αὐτοῦ παρουσίαν μάθωσιν οὐ κατάλυσιν νόμου, ἀλλὰ τὴν τοῦ νόμου πλήρωσιν, ἐπειδὴ οἱ τύποι ἐν τῷ νόμῳ ἦσαν, ἡ δὲ ἀλήθεια ἐν τῷ εὐαγγελίῳ.
kai kalōs epheronto paidagōgoumenoi en tǭ nomǭ, ei edexanto ton Christon ton hypo tou paidagōgou, phēmi de tou nomou, autois prokērychthenta te kai prophēteuthenta, ina dexamenoi autou tēn theotēta kai tēn ensarkon autou parousian mathōsin ou katalysin nomou, alla tēn tou nomou plērōsin, epeidē hoi typoi en tǭ nomǭ ēsan, hē de alētheia en tǭ euangeliǭ.
And they would have fared well, being tutored in the law, if they had received the Christ proclaimed beforehand and prophesied to them by the tutor, I mean the law, so that, receiving his divinity and his coming in the flesh, they might learn not the abolition of the law but its fulfilment, since the types were in the law, but the truth in the gospel.
Matt 5:17 (allusion, high confidence) · Gal 3:24 (allusion, medium confidence)
Notes and citation
Summary: Had the Jews received Christ, they would have seen the law fulfilled, not abolished.
- Matt 5:17; the law as tutor, Gal 3:24.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 8.6.6 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-6). (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.
8.6.7Holl GCS 25/31:192
ἐκεῖ γὰρ περιτομὴ σαρκική, ὑπηρετήσασα χρόνῳ ἴως τῆς μεγάλης περιτομῆς, τουτέστι τοῦ βαπτίσματος τοῦ περιτέμνοντος ἡμᾶς ἀπὸ ἁμαρτημάτων καὶ σφραγίσαντος ἡμᾶς εἰς ὄνομα θεοῦ.
ekei gar peritomē sarkikē, hypēretēsasa chronǭ iōs tēs megalēs peritomēs, toutesti tou baptismatos tou peritemnontos hēmas apo hamartēmatōn kai sphragisantos hēmas eis onoma theou.
For there was circumcision of the flesh, serving for a time until the great circumcision, that is, baptism, which circumcises us from sins and seals us in the name of God.
Col 2:11 (allusion, medium confidence)
Notes and citation
Summary: Circumcision foreshadowed baptism.
- Cf. Col 2:11–12.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 8.6.7 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-7). (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.
8.6.8Holl GCS 25/31:192
καὶ ἦν ἐκεῖ σάββατον κατέχον ἡμᾶς εἰς τὸ μέγα σάββατον, τουτέστιν εἰς ἀνάπαυσιν Χριστοῦ, ἵνα ἐν Χριστῷ σαββατίσωμεν ἀπὸ ἁμαρτημάτων.
kai ēn ekei sabbaton katechon hēmas eis to mega sabbaton, toutestin eis anapausin Christou, hina en Christǭ sabbatisōmen apo hamartēmatōn.
And there was the sabbath, keeping us for the great sabbath, that is, the rest of Christ, so that in Christ we might keep sabbath from sins.
Heb 4:9 (allusion, medium confidence)
Notes and citation
Summary: The sabbath foreshadowed rest in Christ.
- Cf. Heb 4:9–10.
Cite (SBL): Epiphanius, Pan. 8.6.8 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-8). (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.
8.6.9Holl GCS 25/31:192
καὶ ἦν ἐκεῖ πρόβατον ἄλογον θυόμενον, καθοδηγοῦν ἡμᾶς εἰς τὸ μέγα πρόβατον καὶ ἐπουράνιον ὑπὲρ ἡμῶν καὶ» ὑπὲρ ὅλου τοῦ κόσμου« τυθέν.
kai ēn ekei probaton alogon thyomenon, kathodēgoun hēmas eis to mega probaton kai epouranion hyper hēmōn kai» hyper holou tou kosmou« tythen.
And there was a brute sheep sacrificed, guiding us to the great and heavenly Lamb, sacrificed for us and “for the whole world.”
1 John 2:2 (quotation, medium confidence) · John 1:29 (echo, medium confidence)
Notes and citation
Summary: The sacrificial lamb foreshadowed Christ.
- 1 John 2:2.
Cite (SBL): Epiphanius, Pan. 8.6.9 (Holl GCS 25/31:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.6.10Holl GCS 25/31:192–193
καὶ ἦν ἐκεῖ ἀποδεκάτωσις ἀσφαλιζομένη, ἵνα μὴ λάθῃ ἡμᾶς τὸ ἰῶτα, ἡ δεκάς, τὸ πρῶτον στοιχεῖον τοῦ Ἰησοῦ ὀνόματος.
kai ēn ekei apodekatōsis asphalizomenē, hina mē lathę̄ hēmas to iōta, hē dekas, to prōton stoicheion tou Iēsou onomatos.
And there was the tithe secured, so that the iota might not escape us, the ten, the first letter of the name of Jesus.
Matt 5:18 (echo, low confidence)
Notes and citation
Summary: The tithe points to iota, ten, the first letter of Jesus' name.
- Iota is the numeral ten in Greek; cf. Matt 5:18.
Notes on the original text
- Digital text corrected (repeated word; word split by a line-end hyphen): ἐκεῖ ἐκεῖ ἀποδεκάτωσις ἀσφα- λιζομένη → ἐκεῖ ἀποδεκάτωσις ἀσφαλιζομένη.
Cite (SBL): Epiphanius, Pan. 8.6.10 (Holl GCS 25/31:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-6-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 8, chapter 7
8.7.1Holl GCS 25/31:193
7. Ἐπεὶ οὖν τῷ τύπῳ ἤχθησαν καὶ οὐκ ἔφθασαν εἰς τελείωσιν τὴν διὰ νόμου καὶ προφητῶν καὶ ἄλλων καὶ πάσης βίβλου κεκηρυγμένην, ἐξεβλήθησαν ἀπὸ τῆς γεωργίας καὶ εἰσῆλθεν τὰ ἔθνη, ἐκείνων μηκέτι δυναμένων σωθῆναι, εἰ μή τι ἀνακάμψωσιν εἰς τὴν χάριν τοῦ εὐαγγελίου. πάντα γὰρ αὐτοῖς τὰ δικαιώματα κατήργηται, ἑκάστης μαρτυρίας τοῦτο λεγούσης, ὡς ἔχει ἐν πάσῃ γραφῇ.
7. Epei oun tǭ typǭ ēchthēsan kai ouk ephthasan eis teleiōsin tēn dia nomou kai prophētōn kai allōn kai pasēs biblou kekērygmenēn, exeblēthēsan apo tēs geōrgias kai eisēlthen ta ethnē, ekeinōn mēketi dynamenōn sōthēnai, ei mē ti anakampsōsin eis tēn charin tou euangeliou. panta gar autois ta dikaiōmata katērgētai, hekastēs martyrias touto legousēs, hōs echei en pasę̄ graphę̄.
Since, then, they were led by the type and did not attain the perfection proclaimed through the law, the prophets, the others and every book, they were cast out of the husbandry, and the Gentiles came in, while they can no longer be saved unless they return to the grace of the gospel. For all their ordinances have been abolished for them, as every testimony says, as it stands in all Scripture.
Matt 21:43 (allusion, medium confidence) · Rom 11:17 (echo, low confidence)
Notes and citation
Summary: Epiphanius holds that the Jews were cast out and can be saved only through the gospel.
- Epiphanius's own polemical judgment, translated as written. The husbandry image recalls Matt 21:41–43 and Rom 11.
Notes on the original text
- Digital text corrected (leaked page marker): ἀπὸ τῆς | γεωργίας καὶ εἰσῆλθεν τὰ ἔθνη, ἐκείνων D301 μηκέτι → ἀπὸ τῆς γεωργίας καὶ εἰσῆλθεν τὰ ἔθνη, ἐκείνων μηκέτι.
Cite (SBL): Epiphanius, Pan. 8.7.1 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-1). (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.
8.7.2Holl GCS 25/31:193
συντόμως δὲ ἀπὸ μιᾶς μαρτυρίας τὸ ἀνυπέρθετον καὶ ἀπαράβατον τῆς κατʼ αὐτῶν ἀποφάσεως ἐροῦμεν, ὡς ἔστιν ἰδεῖν ἀκριβῶς τὴν κατʼ αὐτῶν ψῆφον, καθώς φησιν »ἥτις ψυχὴ οὐχ ἀκούσεται τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἀπὸ τῆς φυλῆς αὐτῆς καὶ ἐξ Ἰσραὴλ καὶ ὑποκάτωθεν τοῦ οὐρανοῦ«·
syntomōs de apo mias martyrias to anypertheton kai aparabaton tēs katʼ autōn apophaseōs eroumen, hōs estin idein akribōs tēn katʼ autōn psēphon, kathōs phēsin »hētis psychē ouch akousetai tou prophētou ekeinou, exolothreuthēsetai apo tēs phylēs autēs kai ex Israēl kai hypokatōthen tou ouranou«;
We shall briefly state from one testimony the finality and irreversibility of the sentence against them, so that the verdict against them can be seen exactly, as it says: “Whatever soul will not hear that prophet shall be utterly destroyed from its tribe, from Israel, and from under heaven.”
Acts 3:23 (quotation, high confidence) · Deut 18:19 (allusion, high confidence)
Notes and citation
Summary: Deuteronomy's warning about the prophet is cited against those who reject Christ.
- A conflation of Deut 18:19 and Acts 3:23, with “from under heaven” from Deut 9:14 or 29:20.
Cite (SBL): Epiphanius, Pan. 8.7.2 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-2). (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.
8.7.3Holl GCS 25/31:193
ὡς τοῦ κυρίου μέλλοντος τὰ διὰ τοῦ νόμου μυστικῶς παραδοθέντα τελείως καὶ σωτηριωδῶς ἐπασφαλίζεσθαι, τὸν δὲ μὴ ἀκούοντα αὐτοῦ καὶ μὴ ἀνεχόμενον μὴ ἔχειν σωτηρίαν, κἄν τε τὸν νόμον ποιήσῃ, τοῦ νόμου μὴ δυναμένου τελειοῦν τὸν ἄνθρωπον διὰ τὸ σωματικῶς τὰ ἐν αὐτῷ δικαιώματα γεγράφθαι καὶ ἐν Χριστῷ ἀληθινῶς πληροῦσθαι.
hōs tou kyriou mellontos ta dia tou nomou mystikōs paradothenta teleiōs kai sōtēriōdōs epasphalizesthai, ton de mē akouonta autou kai mē anechomenon mē echein sōtērian, kan te ton nomon poiēsę̄, tou nomou mē dynamenou teleioun ton anthrōpon dia to sōmatikōs ta en autǭ dikaiōmata gegraphthai kai en Christǭ alēthinōs plērousthai.
For the Lord was to secure perfectly and savingly what had been handed down in mystery through the law, and the one who does not hear him or bear with him has no salvation, even if he keeps the law, since the law cannot make a man perfect, because its ordinances were written in bodily form and are truly fulfilled in Christ.
Heb 7:19 (allusion, medium confidence)
Notes and citation
Summary: Keeping the law without Christ cannot save.
- Cf. Heb 7:19.
Cite (SBL): Epiphanius, Pan. 8.7.3 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-3). (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.
8.7.4Holl GCS 25/31:193
Εως τούτου μοι λελέχθω περὶ τοῦ Ἰουδαϊσμοῦ. καὶ γὰρ ὀλίγων ἐμνημόνευσα εἰς τὸ μὴ τὸ πᾶν αὐτῶν παρασιωπῆσαι, ἀλλὰ ἐν μέρει ὑποδεῖξαι. πᾶσι γὰρ ὡς εἰπεῖν πρόδηλός ἐστιν ἡ κατʼ αὐτοὺς ὑπόθεσις καὶ ὁ πρὸς αὐτοὺς ἔλεγχος.
Eōs toutou moi lelechthō peri tou Ioudaïsmou. kai gar oligōn emnēmoneusa eis to mē to pan autōn parasiōpēsai, alla en merei hypodeixai. pasi gar hōs eipein prodēlos estin hē katʼ autous hypothesis kai ho pros autous elenchos.
Let this much be said by me about Judaism. I have mentioned a few things so as not to pass them over entirely, but to point them out in part. For the basis of their position and its refutation are, so to speak, obvious to all.
Notes and citation
Summary: Epiphanius concludes his brief account of Judaism.
Cite (SBL): Epiphanius, Pan. 8.7.4 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-4). (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.
8.7.5Holl GCS 25/31:193
ἐδείξαμεν δὲ καὶ τὴν ἀρχήν, πόθεν ἔσχον τὴν εἰσαγωγήν, ὅτι ἐξ ἀρχῆς ἐκ τῆς τοῦ Άβραὰμ τοῦ πατριάρχου θεοσεβείας > καλοῦνται > θεοσεβεῖς διὰ τὸ εἶναι αὐτοὺς ἐκ σπέρματος αὐτοῦ, ἀπὸ δὲ τοῦ ἐκγόνου αὐτοῦ, φημὶ δὲ Ἰακὼβ τοῦ καὶ Ἰσραήλ, Ἰσραηλῖται·
edeixamen de kai tēn archēn, pothen eschon tēn eisagōgēn, hoti ex archēs ek tēs tou Abraam tou patriarchou theosebeias > kalountai > theosebeis dia to einai autous ek spermatos autou, apo de tou ekgonou autou, phēmi de Iakōb tou kai Israēl, Israēlitai;
We have also shown the beginning, where they took their introduction: that from the beginning, from the piety of the patriarch Abraham, they are called God-fearing, because they are of his seed, and from his descendant, I mean Jacob, also called Israel, Israelites;
Notes and citation
Summary: The origin of the names God-fearing and Israelites.
Cite (SBL): Epiphanius, Pan. 8.7.5 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.7.6Holl GCS 25/31:193
ἐξ ἡμερῶν δὲ Δαυὶδ τοῦ βασιλεύσαντος ἐκ φυλῆς Ἰούδα ἐκαλοῦντο Ἰουδαῖοί τε καὶ Ἰσραηλῖται πᾶσαι αἱ δώδεκα φυλαὶ καὶ ἕως Σολομῶντος τοῦ υἱοῦ Δαυὶδ καὶ ἕως τοῦ Ῥοβοάμ, υἱοῦ Σολομῶντος, ἐκγόνου δὲ τοῦ Δαυίδ.
ex hēmerōn de Dauid tou basileusantos ek phylēs Iouda ekalounto Ioudaioi te kai Israēlitai pasai hai dōdeka phylai kai heōs Solomōntos tou huiou Dauid kai heōs tou Rhoboam, huiou Solomōntos, ekgonou de tou Dauid.
and from the days of David, who reigned from the tribe of Judah, all twelve tribes were called Jews and Israelites, up to Solomon son of David and up to Rehoboam son of Solomon and descendant of David.
Notes and citation
Summary: From David to Rehoboam all twelve tribes bore both names.
Cite (SBL): Epiphanius, Pan. 8.7.6 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.7.7Holl GCS 25/31:193
καὶ κατὰ ἐπιτίμησιν θεοῦ καὶ ἀναξιότητα τοῦ Ῥοβοὰμ ἐσχίσθησαν αἱ δεκαδύο φυλαὶ καὶ γεγόνασι δύο ἥμισυ μετὰ τοῦ Ἰούδα τουτέστι μετὰ Ῥοβοὰμ καὶ ἐννέα ἥμισυ μετὰ Ἱεροβοάμ.
kai kata epitimēsin theou kai anaxiotēta tou Rhoboam eschisthēsan hai dekadyo phylai kai gegonasi dyo hēmisy meta tou Iouda toutesti meta Rhoboam kai ennea hēmisy meta Hieroboam.
And by God's rebuke and Rehoboam's unworthiness the twelve tribes were split, and became two and a half with Judah, that is, with Rehoboam, and nine and a half with Jeroboam.
1 Kgs 12:19 (allusion, high confidence)
Notes and citation
Summary: The kingdom splits under Rehoboam and Jeroboam.
Cite (SBL): Epiphanius, Pan. 8.7.7 (Holl GCS 25/31:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.7.8Holl GCS 25/31:193–194
ἐκαλοῦντο δὲ αἱ ἐννέα ἥμισυ Ἰσραηλῖταί τε καὶ Ἱσραήλ, βασιλευόμεναι ὑπὸ τοῦ Ἱεροβοὰμ υἱοῦ Ναβὰτ ἐν Σαμαρείᾳ· αἱ δὲ δύο ἥμισυ εἰς Ἱερουσαλὴμ Ἰουδαῖοι ἐκαλοῦντο, βασιλευόμεναι ὑπὸ Ῥοβοὰμ υἱοῦ Σολομῶντος.
ekalounto de hai ennea hēmisy Israēlitai te kai Hisraēl, basileuomenai hypo tou Hieroboam huiou Nabat en Samareią; hai de dyo hēmisy eis Hierousalēm Ioudaioi ekalounto, basileuomenai hypo Rhoboam huiou Solomōntos.
The nine and a half were called Israelites and Israel, ruled by Jeroboam son of Nebat in Samaria; the two and a half in Jerusalem were called Jews, ruled by Rehoboam son of Solomon.
Notes and citation
Summary: The northern tribes are called Israel, the southern Jews.
Cite (SBL): Epiphanius, Pan. 8.7.8 (Holl GCS 25/31:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.7.9Holl GCS 25/31:194
καὶ γεγόνασι πάλιν διαδοχαὶ βασιλέων· Ῥοβοὰμ γεννᾷ τὸν Ἀβιά, Ἀβιὰ γεννᾷ τὸν Ἀσά, Ἀσὰ γεννᾷ τὸν Ἰωσαφάτ, Ἰωσαφὰτ γεννᾷ τὸν Ἰωράμ, Ἰωρὰμ γεννᾷ τὸν Ὀχοζίαν, Ὀχοζίας γεννᾷ τὸν Ἰωάς, Ἰωὰς γεννᾷ τὸν Ἀμεσσίαν, Ἀμεσσίας γεννᾷ τὸν Ἀζαρίαν τὸν καλούμενον Ὀζίαν, Ἀζαρίας ὁ καὶ Ὀζίας γεννᾷ τὸν Ἰωάθαμ, Ἰωάθαμ γεννᾷ τὸν Ἄχαζ, Ἄχαζ γεννᾷ τὸν Ἐζεκίαν· ἐν χρόνοις δὲ Εζεκίου καὶ Ἄχαζ ᾐχμαλωτεύθησαν φυλαὶ ἐκ τοῦ Ἰσραὴλ εἰς τὰ ὅρια Μήδων.
kai gegonasi palin diadochai basileōn; Rhoboam genną ton Abia, Abia genną ton Asa, Asa genną ton Iōsaphat, Iōsaphat genną ton Iōram, Iōram genną ton Ochozian, Ochozias genną ton Iōas, Iōas genną ton Amessian, Amessias genną ton Azarian ton kaloumenon Ozian, Azarias ho kai Ozias genną ton Iōatham, Iōatham genną ton Achaz, Achaz genną ton Ezekian; en chronois de Ezekiou kai Achaz ę̄chmalōteuthēsan phylai ek tou Israēl eis ta horia Mēdōn.
And again there were successions of kings: Rehoboam begets Abijah, Abijah begets Asa, Asa begets Jehoshaphat, Jehoshaphat begets Joram, Joram begets Ahaziah, Ahaziah begets Joash, Joash begets Amaziah, Amaziah begets Azariah, called Uzziah, Azariah also called Uzziah begets Jotham, Jotham begets Ahaz, Ahaz begets Hezekiah; and in the times of Hezekiah and Ahaz tribes of Israel were taken captive to the borders of the Medes.
1 Chr 3:10 (allusion, high confidence) · 2 Kgs 17:6 (allusion, high confidence)
Notes and citation
Summary: The kings of Judah from Rehoboam to Hezekiah, and the northern captivity.
Cite (SBL): Epiphanius, Pan. 8.7.9 (Holl GCS 25/31:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.7.10Holl GCS 25/31:194
μετὰ τοῦτο Ἐζεκίας γεννᾷ τὸν Μανασσῆ, Μανασσῆς γεννᾷ τὸν Ἀμώς, Ἀμὼς γεννᾷ τὸν Ἰωσίαν, Ἰωσίας γεννᾷ τὸν Ἰεχονίαν, τὸν καὶ Σελοὺμ καλούμενον, ὃς καὶ Ἀμασίας ἐλέγετο. ὁ Ἰεχονίας οὗτος γεννᾷ τὸν Ἰεχονίαν τὸν καλούμενον Σεδεκίαν καὶ Ἰωακείμ.
meta touto Ezekias genną ton Manassē, Manassēs genną ton Amōs, Amōs genną ton Iōsian, Iōsias genną ton Iechonian, ton kai Seloum kaloumenon, hos kai Amasias elegeto. ho Iechonias houtos genną ton Iechonian ton kaloumenon Sedekian kai Iōakeim.
After this Hezekiah begets Manasseh, Manasseh begets Amon, Amon begets Josiah, Josiah begets Jeconiah, also called Shallum, who was also called Amasias. This Jeconiah begets the Jeconiah called Zedekiah and Jehoiakim.
1 Chr 3:13 (allusion, high confidence)
Notes and citation
Summary: The kings from Manasseh to the two Jeconiahs.
- Epiphanius's names differ from 1 Chr 3:13–16; he distinguishes two Jeconiahs, as he explains next.
Cite (SBL): Epiphanius, Pan. 8.7.10 (Holl GCS 25/31:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-7-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 8, chapter 8
8.8.1Holl GCS 25/31:194
8. Καὶ μηδεὶς περὶ τούτου ἀμφιβαλλέτω, θαυμαζέτω δὲ μᾶλλον τὴν ἀκριβολογίαν, ὠφελίμως ἐνταῦθα κειμένην τοῖς σπουδαίοις χρηστομαθίας ἕνεκα τὰ ἀκριβῆ τῶν γραφῶν καταλαμβάνειν ἐθέλουσιν, οἵτινες εὐθὺς μετὰ τῆς ὠφελείας εὐγνωμονεῖν ἀναγκασθήσονται, κερδήσαντες τὸ ὑπό τινων ἀμαθῶν ἐν τῷ εὐαγγελίῳ διʼ ἀμφιβολίαν ὡς κατὰ διόρθωσιν ἀφανισθὲν ῥητόν.
8. Kai mēdeis peri toutou amphiballetō, thaumazetō de mallon tēn akribologian, ōphelimōs entautha keimenēn tois spoudaiois chrēstomathias heneka ta akribē tōn graphōn katalambanein ethelousin, hoitines euthys meta tēs ōpheleias eugnōmonein anankasthēsontai, kerdēsantes to hypo tinōn amathōn en tǭ euangeliǭ diʼ amphibolian hōs kata diorthōsin aphanisthen rhēton.
And let no one doubt this, but rather let him admire the precision, usefully set down here for the diligent who wish to grasp the exact details of the Scriptures for the sake of learning; they will at once, along with the benefit, be bound to be grateful, having recovered the verse in the Gospel that certain ignorant people did away with because of a doubt, as if by way of correction.
Matt 1:11 (allusion, high confidence)
Notes and citation
Summary: Epiphanius defends a verse of Matthew's genealogy that some had removed.
- He means the second Jeconiah in Matt 1:11–12.
Notes on the original text
- Digital text corrected (leaked line number): μᾶλλον 15 τὴν → μᾶλλον τὴν.
Cite (SBL): Epiphanius, Pan. 8.8.1 (Holl GCS 25/31:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-1). (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.
8.8.2Holl GCS 25/31:194
τριχῶς γὰρ ἀριθμήσαντος τοῦ ἁγίου Ματθαίου τὰς γενεάς, ἀπὸ τοῦ Ἀβραὰμ μέχρι τοῦ Δαυὶδ φήσαντος γενεὰς δεκατέσσαρας καὶ ἀπὸ τοῦ Δαυὶδ ἕως τῆς αἰχμαλωσίας γενεὰς δεκατέσσαρας καὶ ἀπὸ τῆς αἰχμαλωσίας ἕως τοῦ Χριστοῦ γενεὰς δεκατέσσαρας, οἱ δύο ἀνώτεροι ἀριθμοὶ σαφεῖς εὑρίσκονται, μηδεμίαν ἔλλειψιν ἀριθμοῦ περιέχοντες· ἴως γὰρ τοῦ Ἰεχονίου περιέχουσι τοὺς χρόνους·
trichōs gar arithmēsantos tou hagiou Matthaiou tas geneas, apo tou Abraam mechri tou Dauid phēsantos geneas dekatessaras kai apo tou Dauid heōs tēs aichmalōsias geneas dekatessaras kai apo tēs aichmalōsias heōs tou Christou geneas dekatessaras, hoi dyo anōteroi arithmoi sapheis heuriskontai, mēdemian elleipsin arithmou periechontes; iōs gar tou Iechoniou periechousi tous chronous;
For since holy Matthew counted the generations in three groups, saying there were fourteen generations from Abraham to David, fourteen from David to the captivity, and fourteen from the captivity to Christ, the two upper numbers are found to be plain, containing no shortfall in the count; for they cover the times up to Jeconiah.
Matt 1:17 (allusion, high confidence)
Notes and citation
Summary: Matthew's first two groups of fourteen generations are complete.
Cite (SBL): Epiphanius, Pan. 8.8.2 (Holl GCS 25/31:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-2). (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.
8.8.3Holl GCS 25/31:194
ὁ δὲ τρίτος ἀριθμὸς οὐδέτι δεκατεσσάρων γενεῶν εὑρίσκεται κατὰ διαδοχὴν ὀνομάτων ἔχων τὸ πλήρωμα, ἀλλὰ δεκατριῶν, ἐπειδή τινες εὑρόντες Ἰεχονίαν ἅμα Ἰεχονίᾳ ἑτέρῳ ἐπὶ τὸ αὐτὸ ἐνόμισαν τὸν ἀριθμὸν δεδισσολογημένον.
ho de tritos arithmos oudeti dekatessarōn geneōn heurisketai kata diadochēn onomatōn echōn to plērōma, alla dekatriōn, epeidē tines heurontes Iechonian hama Iechonią heterǭ epi to auto enomisan ton arithmon dedissologēmenon.
But the third number is no longer found to have its full complement of fourteen generations in the succession of names, but thirteen, because some, finding one Jeconiah together with another Jeconiah, thought the number had been repeated.
Matt 1:12 (allusion, high confidence)
Notes and citation
Summary: The third group seems to have only thirteen because two Jeconiahs were thought a duplication.
Cite (SBL): Epiphanius, Pan. 8.8.3 (Holl GCS 25/31:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-3). (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.
8.8.4Holl GCS 25/31:194–195
οὐκ ἠν δὲ δισσολογία, ἀλλὰ ἀριθμὸς σαφής. εἰς ὄνομα γὰρ πατρὸς ὁ παῖς ἐπεκέκλητο Ἰεχονίας τοῦ Ἰεχονίου. ἀφελόμενοι οὖν τινες ὡς κατὰ φιλοκαλίαν τὸ ἓν ὄνομα, ἀγνοίᾳ φερόμενοι, ἐλλιπῆ ἐποιήσαντο τῆς ὑποθέσεως κατὰ τὴν ὁμάδα τοῦ ἀριθμοῦ τῶν δεκατεσσάρων ὀνομάτων τὴν ὑπόσχεσιν καὶ τὸ πολύπειρον τῆς σχέσεως ἠφάνισαν.
ouk ēn de dissologia, alla arithmos saphēs. eis onoma gar patros ho pais epekeklēto Iechonias tou Iechoniou. aphelomenoi oun tines hōs kata philokalian to hen onoma, agnoią pheromenoi, ellipē epoiēsanto tēs hypotheseōs kata tēn homada tou arithmou tōn dekatessarōn onomatōn tēn hyposchesin kai to polypeiron tēs scheseōs ēphanisan.
But it was no repetition, but a plain count. For the son had been called by his father's name, Jeconiah son of Jeconiah. So some, removing the one name as if out of good taste, carried away by ignorance, made the promise of the passage defective in its group of fourteen names and destroyed the richness of its structure.
Notes and citation
Summary: Removing one Jeconiah spoiled Matthew's count.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 8.8.4 (Holl GCS 25/31:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-4). (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.
8.8.5Holl GCS 25/31:195
Γίνεται γοῦν ἐντεῦθεν ἀπὸ τοῦ χρόνου Ἰεχονίου ἡ αἰχμαλωσία ἡ εἰς Βαβυλῶνα. ἐν τούτῳ τῷ χρόνῳ τῆς αἰχμαλωσίας προσῆλθον οἱ πρεσβύτεροι τῷ Ναβουχοδονόσορ ἐν Βαβυλῶνι, παρακαλοῦντες ἀποσταλῆναί τινας τῶν ἰδίων αὐτοῦ ἐγκαθέτους εἰς τὴν Ἰσραηλῖτιν γῆν, ὅπως μὴ ἡ χώρα ὑλομανήσασα ἐρημωθείη.
Ginetai goun enteuthen apo tou chronou Iechoniou hē aichmalōsia hē eis Babylōna. en toutǭ tǭ chronǭ tēs aichmalōsias prosēlthon hoi presbyteroi tǭ Nabouchodonosor en Babylōni, parakalountes apostalēnai tinas tōn idiōn autou enkathetous eis tēn Israēlitin gēn, hopōs mē hē chōra hylomanēsasa erēmōtheiē.
From then, from the time of Jeconiah, came the captivity to Babylon. In this time of the captivity the elders came to Nebuchadnezzar in Babylon, asking that some of his own people be sent as settlers into the land of Israel, so that the country should not run wild and become a desert.
Notes and citation
Summary: During the exile the elders ask Nebuchadnezzar to send settlers to Israel.
- This account differs from 2 Kgs 17:24–28, where the Assyrian king sends the settlers.
Cite (SBL): Epiphanius, Pan. 8.8.5 (Holl GCS 25/31:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-5). (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.
8.8.6Holl GCS 25/31:195
καὶ ἐδέξατο τὴν παρʼ αὐτῶν παράκλησιν (οὐ γὰρ ἀνεβάλλετο) καὶ ἀποστέλλει μὲν τῶν ἰδίων τέσσαρα γένη, τούς τε Κουθαίους καλουμένους καὶ Κουδαίους, Σεπφαρουραίους καὶ Ἀναγωγαυαίους, οἵτινες ἅμα τοῖς αὐτῶν εἰδώλοις ἀναβάντες κατῴκουν τὸ τηνικαῦτα τὴν Σαμάρειαν, ταύτην ἐπιλεξάμενοι ἑαυτοῖς τὴν γῆν διὰ τὸ εἶναι πίονά τε καὶ γονιμωτάτην.
kai edexato tēn parʼ autōn paraklēsin (ou gar aneballeto) kai apostellei men tōn idiōn tessara genē, tous te Kouthaious kaloumenous kai Koudaious, Seppharouraious kai Anagōgauaious, hoitines hama tois autōn eidōlois anabantes katǭkoun to tēnikauta tēn Samareian, tautēn epilexamenoi heautois tēn gēn dia to einai piona te kai gonimōtatēn.
And he accepted their request (for he did not put it off) and sends four peoples of his own, those called Cuthaeans and Cudaeans, Sepharvaim and Anagogavaeans, who went up with their idols and then settled in Samaria, choosing this land for themselves because it was rich and most fertile.
2 Kgs 17:24 (allusion, high confidence)
Notes and citation
Summary: Four peoples are settled in Samaria with their idols.
Cite (SBL): Epiphanius, Pan. 8.8.6 (Holl GCS 25/31:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-6). (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.
8.8.7Holl GCS 25/31:195
χρόνῳ δὲ οὑτοι ὑπὸ τῶν θηρίων διασπαραττόμενοι, λεόντων τε καὶ παρδάλεων καὶ ἄρκων καὶ τῶν ἄλλων πονηρῶν θηρίων, ἀποστέλλουσιν εἰς Βαβυλῶνα, παρακαλοῦντες καὶ ὑπερβολῇ θαυμάζοντες τὴν <τῶν> κατοικησάντων τὸ πρὶν ἐγκαθέτων διαγωγήν, πῶς ἠδύναντο ὑποστῆναι τὴν τῶν θηρῶν ἁρπαγήν τε καὶ βίαν.
chronǭ de houtoi hypo tōn thēriōn diasparattomenoi, leontōn te kai pardaleōn kai arkōn kai tōn allōn ponērōn thēriōn, apostellousin eis Babylōna, parakalountes kai hyperbolę̄ thaumazontes tēn <tōn> katoikēsantōn to prin enkathetōn diagōgēn, pōs ēdynanto hypostēnai tēn tōn thērōn harpagēn te kai bian.
In time, being torn by wild beasts, lions, leopards, bears and other harmful beasts, they send to Babylon, making a request and marveling greatly at the manner of life of the settlers who had lived there before, how they had been able to withstand the ravages and violence of the beasts.
2 Kgs 17:25 (allusion, high confidence)
Notes and citation
Summary: Attacked by wild beasts, the settlers appeal to Babylon.
Notes on the original text
- Digital text corrected (stray mark inside the word): θ· ηρίων → θηρίων.
Cite (SBL): Epiphanius, Pan. 8.8.7 (Holl GCS 25/31:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-7). (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.
8.8.8Holl GCS 25/31:195
ὁ δὲ βασιλεὺς μεταστειλάμενος τοὺς πρεσβυτέρους ἤρετο τὴν αὐτοῖς γενομένην ἀγωγὴν > τῆς ἐν τῇ Ἰουδαίᾳ καθέξεως, πῶς τε διελάνθανον τὴν τῶν θηρῶν ἁρπαγήν, τοσαύτης θηριοβολίας καὶ λύμης κατὰ τὴν γῆν ἑκείνην ὑπαρχούσης.
ho de basileus metasteilamenos tous presbyterous ēreto tēn autois genomenēn agōgēn > tēs en tę̄ Ioudaią kathexeōs, pōs te dielanthanon tēn tōn thērōn harpagēn, tosautēs thēriobolias kai lymēs kata tēn gēn hekeinēn hyparchousēs.
The king summoned the elders and asked them about their manner of life in their occupation of Judea, and how they had escaped the ravages of the beasts, when there was so much attack and havoc from beasts in that land.
Notes and citation
Summary: The king asks the Jewish elders how they escaped the beasts.
Cite (SBL): Epiphanius, Pan. 8.8.8 (Holl GCS 25/31:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-8). (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.
8.8.9Holl GCS 25/31:195–196
οἱ δὲ τὴν τοῦ θεοῦ νομοθεσίαν αὐτῷ ἐδείκνουν καὶ μετὰ συνέσεως αὐτῷ ἀπεκάλυπτον τῆς εὐλόγου γνώμης τὰ καθεξῆς, φήσαντες μὴ δύνασθαι ἐκεῖσε ἔθνος καθέζεσθαι, εἰ μή τι ἂν τὸν νόμον τοῦ θεοῦ τοῦ οὐρανοῦ τὸν διὰ Μωυσέως δοθέντα ἐπιτελέσειεν· εἶναι τὸν θεὸν ὑπερασπιστὴν τῆς γῆς, μὴ βούλεσθαι δὲ παραβάσεις έν αὐτῇ παρὰ Μνῶν ἀλλοφύλων γίνεσθαι εἰδωλολατρείας καὶ τῶν ἄλλων.
hoi de tēn tou theou nomothesian autǭ edeiknoun kai meta syneseōs autǭ apekalypton tēs eulogou gnōmēs ta kathexēs, phēsantes mē dynasthai ekeise ethnos kathezesthai, ei mē ti an ton nomon tou theou tou ouranou ton dia Mōyseōs dothenta epiteleseien; einai ton theon hyperaspistēn tēs gēs, mē boulesthai de parabaseis en autę̄ para Mnōn allophylōn ginesthai eidōlolatreias kai tōn allōn.
They showed him God's legislation and wisely revealed to him the details of their reasonable view, saying that no nation could settle there unless it fulfilled the law of the God of heaven given through Moses; that God is the protector of the land and does not wish transgressions to occur in it through foreigners, of idolatry and the rest.
2 Kgs 17:26 (allusion, medium confidence)
Notes and citation
Summary: The elders explain that the land requires keeping the law of Moses.
Notes on the original text
- Digital text corrected (repeated word): εἶναι εἶναι τὸν θεὸν → εἶναι τὸν θεὸν.
Cite (SBL): Epiphanius, Pan. 8.8.9 (Holl GCS 25/31:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-9). (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.
8.8.10Holl GCS 25/31:196
ὁ δὲ ἐπιμελόμενος καὶ πειθόμενος τῇ τῶν ἀναδιδαξάντων ἀληθεστάτῃ ἑρμηνείᾳ ἀντίγραφον τοῦ νόμου ᾔτησεν. οἱ δὲ ἀφθόνως δεδωκότες μετὰ καὶ τοῦ νόμου Ἔσδραν τινὰ ἀποστέλλουσιν παιδευτὴν τοῦ νόμου ἀπὸ Βαβυλωνίας πρὸς τὸ παιδεῦσαι τοὺς ἐν τῇ Σαμαρείᾳ καθεσθέντας Ἀσσυρίους (τοὺς προδεδηλωμένους Κουθαίους καὶ <τοὺς> ἄλλους) τὸν νόμον τὸν Μωυσέως.
ho de epimelomenos kai peithomenos tę̄ tōn anadidaxantōn alēthestatę̄ hermēneią antigraphon tou nomou ę̄tēsen. hoi de aphthonōs dedōkotes meta kai tou nomou Esdran tina apostellousin paideutēn tou nomou apo Babylōnias pros to paideusai tous en tę̄ Samareią kathesthentas Assyrious (tous prodedēlōmenous Kouthaious kai <tous> allous) ton nomon ton Mōyseōs.
He, taking care and persuaded by the most truthful explanation of those who informed him, asked for a copy of the law. They gave it ungrudgingly and, together with the law, sent from Babylonia one Ezra, a teacher of the law, to teach the law of Moses to the Assyrians settled in Samaria (the Cuthaeans and others already mentioned).
2 Kgs 17:27 (allusion, high confidence)
Notes and citation
Summary: Ezra is sent with the law to teach the settlers of Samaria.
- In 2 Kgs 17:27–28 an unnamed priest is sent; the identification with Ezra is Epiphanius's.
Cite (SBL): Epiphanius, Pan. 8.8.10 (Holl GCS 25/31:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-10). (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.
8.8.11Holl GCS 25/31:196
γίνεται δὲ τοῦτο ἐν τῷ τριακοστῷ ἔτει πλείω ἐλάσσω τῆς τοῦ Ἰσραὴλ καὶ Ἱερουσαλὴμ αἰχμαλωσίας. ἐπαίδευε τοίνυν Ἔσδρας καὶ οἱ μετʼ αὐτὸν τὸ γένος τὸ ἐν τῇ Σαμαρείᾳ καὶ ἐκλήθησαν Σαμαρεῖται οἱ τὸν νόμον διὰ τοῦ Ἔσδρα τοῦ ἀπὸ Βαβυλῶνος ἥκοντος ὑποδεξάμενοι. διῆλθεν δὲ χρόνος ἐτῶν τεσσαράκοντα ἄλλων καὶ ἡ αἰχμαλωσία ἀνέθη καὶ ἀνῆλθεν Ἰσραὴλ ἀπὸ τῆς Βαβυλῶνος.
ginetai de touto en tǭ triakostǭ etei pleiō elassō tēs tou Israēl kai Hierousalēm aichmalōsias. epaideue toinyn Esdras kai hoi metʼ auton to genos to en tę̄ Samareią kai eklēthēsan Samareitai hoi ton nomon dia tou Esdra tou apo Babylōnos hēkontos hypodexamenoi. diēlthen de chronos etōn tessarakonta allōn kai hē aichmalōsia anethē kai anēlthen Israēl apo tēs Babylōnos.
This happens in about the thirtieth year of the captivity of Israel and Jerusalem. So Ezra and those after him taught the people in Samaria, and those who received the law through Ezra, who came from Babylon, were called Samaritans. Forty more years passed, the captivity was released, and Israel went up from Babylon.
Notes and citation
Summary: The Samaritans receive the law; forty years later the exiles return.
Cite (SBL): Epiphanius, Pan. 8.8.11 (Holl GCS 25/31:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-8-11). (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. 8, chapter 9
8.9.1Holl GCS 25/31:196
9. Ἔπεισι δὲ θαυμάζειν πῶς συμβέβηκε κατὰ τὰ τέσσαρα ἔθνη καὶ τέσσαρας αἱρέσεις ἐν αὐτῷ τῷ ἔθνει γενέσθαι, φημὶ δὲ πρῶτον Ἐσσηνῶν δεύτερον Γοροθηνῶν τρίτον Σεβουαίων τέταρτον Δοσιθέων. ἐντεῦθεν ἀρχή μοι γίνεται τῆς τοῦ ἐπαγγέλματος κατὰ αἱρέσεων πραγματείας καὶ τὸ αἴτιον ὅπως * διασαφήσω ἐν βραχεῖ [ἐρῶ].
9. Epeisi de thaumazein pōs symbebēke kata ta tessara ethnē kai tessaras haireseis en autǭ tǭ ethnei genesthai, phēmi de prōton Essēnōn deuteron Gorothēnōn triton Sebouaiōn tetarton Dositheōn. enteuthen archē moi ginetai tēs tou epangelmatos kata haireseōn pragmateias kai to aition hopōs * diasaphēsō en brachei [erō].
One may well marvel how it happened that, corresponding to the four nations, four sects also arose in this one nation: I mean first the Essenes, second the Gorothenes, third the Sebuaeans, fourth the Dositheans. Here begins for me the treatise I promised against the sects, and I shall make the cause clear briefly.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Four Samaritan sects arose, corresponding to the four nations.
- The asterisk marks a gap; the editor deletes [ἐρῶ] (“I will say”).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 8.9.1 (Holl GCS 25/31:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-9-1). (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.
8.9.2Holl GCS 25/31:196–197
τί δέ ἐστιν ἄλλο ἢ ὅτι <ὡς> ἀπὸ τῆς τῶν γλωττῶν πολυφόρου ἀλλοιοφωνίας φυλαὶ γεγόνασι, κατὰ δὲ ἑκάστην φυλήν τε καὶ πατριαρχίαν ἔθνη διάφορα προέστη, πᾶν δὲ ἔθνος ἑαυτῷ προεστήσατο βασιλέα εἰς κεφαλήν, συμβέβηκε δὲ ἀπὸ τούτου πολέμων εἶναι ἔνστασιν καὶ συμπληγάδας Μνῶν ἔθνεσι συρρηγνυένων, ἑκάστου βιαζομένου τὸ ἴδιον θέλημα προτιμᾶσθαι, εἰς ἑαυτὸν δὲ τὰ τῶν πέλας ἀποφέρεσθαι διὰ τὴν ἐν τῷ βίῳ ἐν ἡμῖν πᾶσιν ἀκόρεστον πλεονεξίαν, —
ti de estin allo ē hoti <hōs> apo tēs tōn glōttōn polyphorou alloiophōnias phylai gegonasi, kata de hekastēn phylēn te kai patriarchian ethnē diaphora proestē, pan de ethnos heautǭ proestēsato basilea eis kephalēn, symbebēke de apo toutou polemōn einai enstasin kai symplēgadas Mnōn ethnesi syrrēgnyenōn, hekastou biazomenou to idion thelēma protimasthai, eis heauton de ta tōn pelas apopheresthai dia tēn en tǭ biǭ en hēmin pasin akoreston pleonexian, —
What else is it but that, just as tribes arose from the manifold diversity of tongues, and different nations stood out in each tribe and clan, and every nation set a king over itself as its head, and from this came the outbreak of wars and clashes of nations crashing against nations, each forcing its own will to be preferred and seizing its neighbors' goods for itself because of the insatiable greed that is in all of us in this life,
Notes and citation
Summary: As the nations divided and warred, so opinions divided.
Cite (SBL): Epiphanius, Pan. 8.9.2 (Holl GCS 25/31:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-9-2). (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.
8.9.3Holl GCS 25/31:197
οὕτω καὶ ἐν τούτῳ τῷ καιρῷ τῷ προδεδηλωμένῳ μεταπεσούσης τῆς μιᾶς τοῦ Ἰσραὴλ θρῃσκείας καὶ τῆς κατὰ τὸν νόμον γραφῆς εἰς ἕτερα γένη *, φημὶ δὲ εἰς Ἀσσυρίους ἐξ ὧν Σαμαρεῖται οἱ ἐγκάθετοι), συμβέβηκε καὶ τὴν γνώμην διχονοηθῆναι.
houtō kai en toutǭ tǭ kairǭ tǭ prodedēlōmenǭ metapesousēs tēs mias tou Israēl thrę̄skeias kai tēs kata ton nomon graphēs eis hetera genē *, phēmi de eis Assyrious ex hōn Samareitai hoi enkathetoi), symbebēke kai tēn gnōmēn dichonoēthēnai.
so also at this time already indicated, when the one religion of Israel and the scripture of the law passed over to other peoples, …, I mean to the Assyrians (from whom came the Samaritan settlers), it came about that opinion too was divided.
Textual problem in this passage: see the notes.
Notes and citation
Summary: When the law passed to the Samaritans, opinions divided.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 8.9.3 (Holl GCS 25/31:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-9-3). (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.
8.9.4Holl GCS 25/31:197
καὶ λοιπὸν ὥρμησεν ἡ πλάνη καὶ ἡ διχόνοια ὑποσπείρειν ἀπὸ τῆς μιᾶς θεοσεβείας εἰς πολλὰς παραπεποιημένας γνώμας, καθὼς ἑκάστῳ ἔδοξε καὶ ᾠήθη τῷ γράμματι ἐνασκεῖσθαι καὶ φράζειν ἕκαστος κατὰ τὸ ἴδιον θέλημα.
kai loipon hōrmēsen hē planē kai hē dichonoia hypospeirein apo tēs mias theosebeias eis pollas parapepoiēmenas gnōmas, kathōs hekastǭ edoxe kai ǭēthē tǭ grammati enaskeisthai kai phrazein hekastos kata to idion thelēma.
And from then error and dissension set out to sow from the one piety many distorted opinions, as each thought and supposed fit to exercise himself in the letter and to expound it according to his own will.
Notes and citation
Summary: Error spread from the one piety into many opinions.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 8.9.4 (Holl GCS 25/31:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-8-9-4). (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.
Haer. 9, chapter 1
9.1.1Holl GCS 25/31:197
Σαμαρεῖται μὲν οὐν ἀρχὴ τῶν αἱρέσεων ἀπὸ γραφῆς θεϊκῆς ὁρμωμένων μετὰ τὰς προειρημένας ἄνευ γραφῆς θεϊκῆς Ἑλληνικὰς αἱρέσεις ἀπʼ ἰδίων λογισμῶν ἀνθρώποις † ἐμβροντηθείσας ἀπὸ διανοίας.
Samareitai men oun archē tōn haireseōn apo graphēs theïkēs hormōmenōn meta tas proeirēmenas aneu graphēs theïkēs Hellēnikas haireseis apʼ idiōn logismōn anthrōpois † embrontētheisas apo dianoias.
The Samaritans, then, are the beginning of the sects that take their start from divine Scripture, after the Greek sects mentioned before, which were without divine Scripture and … arose among human beings from their own reasonings and thought.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Samaritans are the first sect based on Scripture.
- A dagger marks one word as corrupt.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 9.1.1 (Holl GCS 25/31:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.1.2Holl GCS 25/31:197
πᾶν τοίνυν τὸ γένος Σαμαρειτῶν ἐκαλοῦντο. ἑρμηνεύονται δὲ Σαμαρεῖται φύλακες διὰ τὸ ἐν τάξει φυλάκων τετάχθαι ἐν τῇ γῇ ἢ ἀπὸ τοῦ φύλακας αὐτοὺς εἶναι τῆς κατὰ τὸν νόμον Μωυσέως διατάξεως.
pan toinyn to genos Samareitōn ekalounto. hermēneuontai de Samareitai phylakes dia to en taxei phylakōn tetachthai en tę̄ gę̄ ē apo tou phylakas autous einai tēs kata ton nomon Mōyseōs diataxeōs.
The whole race, then, was called Samaritans. “Samaritans” is interpreted “guards,” because they were stationed in the land as guards, or because they are guards of the ordinance of the law of Moses.
Notes and citation
Summary: The name Samaritans is explained as “guards.”
- From Hebrew šāmar, “guard.”
Cite (SBL): Epiphanius, Pan. 9.1.2 (Holl GCS 25/31:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.1.3Holl GCS 25/31:197
ἐκαλεῖτο δὲ καὶ τὸ ὄρος ἔνθα ἐκαθέσθησαν Σομόρων, ἅμα δὲ καὶ Σωμήρ, ἀπὸ ἀρχαίου τινὸς Σομόρωνος υἱοῦ Σωμήρ, οὕτω τοῦ ἀνδρὸς καλουμένου.
ekaleito de kai to oros entha ekathesthēsan Somorōn, hama de kai Sōmēr, apo archaiou tinos Somorōnos huiou Sōmēr, houtō tou andros kaloumenou.
The mountain where they settled was also called Someron, and also Somer, from an ancient Someron son of Somer, as the man was called.
1 Kgs 16:24 (allusion, medium confidence)
Notes and citation
Summary: The mountain of Samaria is named after one Someron.
- Cf. 1 Kgs 16:24, where the hill is bought from Shemer.
Notes on the original text
- Digital text corrected (OCR slip in the ending): Σομόρωνφφ → Σομόρωνος.
Cite (SBL): Epiphanius, Pan. 9.1.3 (Holl GCS 25/31:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.1.4Holl GCS 25/31:197–198
ἦν δὲ οὗτος ὁ Σομόρων υἱὸς ἑνὸς ἀνδρὸς τῶν ἀπὸ γένους τῶν Φερεζαίων καὶ Γεργεσαίων, οἳ κατῴκουν τὸ τηνικαῦτα τὴν γῆν, ἐκ διαδοχῆς ὄντες παῖδες τοῦ Χαναὰν τοῦ τὴν γῆν ταύτην ἁρπάξαντος τὴν νῦν Ἰουδαίαν ἢ Σαμάρειαν καλουμένην, οὖσαν τῶν υἱῶν Σήμ, μὴ οὖσαν δὲ αὐτῶν ἰδίαν διὰ τὸ αὐτὸν τὸν Χαναὰν εἶναι υἱὸν τοῦ Χὰμ πατραδέλφου τοῦ Σήμ.
ēn de houtos ho Somorōn huios henos andros tōn apo genous tōn Pherezaiōn kai Gergesaiōn, hoi katǭkoun to tēnikauta tēn gēn, ek diadochēs ontes paides tou Chanaan tou tēn gēn tautēn harpaxantos tēn nyn Ioudaian ē Samareian kaloumenēn, ousan tōn huiōn Sēm, mē ousan de autōn idian dia to auton ton Chanaan einai huion tou Cham patradelphou tou Sēm.
This Someron was the son of a man of the race of the Perizzites and Girgashites, who then inhabited the land, being descendants of Canaan, who seized this land, now called Judea or Samaria, which belonged to the sons of Shem but was not his own, since Canaan was the son of Ham, Shem's brother.
Notes and citation
Summary: Someron descended from the Canaanites who seized Shem's land.
Cite (SBL): Epiphanius, Pan. 9.1.4 (Holl GCS 25/31:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.1.5Holl GCS 25/31:198
καὶ συμβέβηκε τὸ ὄνομα ἐκ διαφόρων προφάσεων καλεῖσθαι Σαμαρείτας ἔκ τε τοῦ Σωμὴρ ἔκ τε τοῦ Σομόρων ἔκ τε τοῦ φυλάττειν τὴν γῆν ἔκ τε τοῦ φυλάττειν τὰ παιδεύματα τοῦ νόμου.
kai symbebēke to onoma ek diaphorōn prophaseōn kaleisthai Samareitas ek te tou Sōmēr ek te tou Somorōn ek te tou phylattein tēn gēn ek te tou phylattein ta paideumata tou nomou.
And so it happened that the name Samaritans is given for different reasons: from Somer, from Someron, from guarding the land, and from guarding the teachings of the law.
Notes and citation
Summary: Four explanations of the name Samaritans.
Cite (SBL): Epiphanius, Pan. 9.1.5 (Holl GCS 25/31:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 9, chapter 2
9.2.1Holl GCS 25/31:198
2. Διαφέρονται δὲ οὗτοι Ἰουδαίοις κατὰ τοῦτο πρῶτον, ὅτι οὐκ ἐδόθη αὐτοῖς προφητῶν τῶν μετὰ Μωυσέα γραφὴ ἢ μόνον ἡ πεντάτευχος ἡ διὰ Μωυσέως τῷ σπέρματι Ἰσραὴλ ἐν τῇ ἐξόδω τῆς ἀπʼ Αἰγύπτου πορείας δοθεῖσα, φημὶ δὲ Γένεσις Ἔξοδος Λευιτικὸν Ἀριθμοὶ Δευτερονόμιον· ἐν δὲ τῇ Ἑβραΐδι διαλέκτῳ οὕτως καλοῦνται, Βρεσὶθ Ἐλλεσιμὼθ Οὐϊκρὰ Οὐιδαβὴρ Ἐλλεαδδεβαρίν.
2. Diapherontai de houtoi Ioudaiois kata touto prōton, hoti ouk edothē autois prophētōn tōn meta Mōysea graphē ē monon hē pentateuchos hē dia Mōyseōs tǭ spermati Israēl en tę̄ exodō tēs apʼ Aigyptou poreias dotheisa, phēmi de Genesis Exodos Leuitikon Arithmoi Deuteronomion; en de tę̄ Hebraïdi dialektǭ houtōs kalountai, Bresith Ellesimōth Ouïkra Ouidabēr Elleaddebarin.
They differ from the Jews first in this, that they were not given the writings of the prophets after Moses, but only the Pentateuch given through Moses to the seed of Israel at the exodus from Egypt, I mean Genesis, Exodus, Leviticus, Numbers, Deuteronomy; in the Hebrew language they are called thus: Breshith, Elleshimoth, Wayikra, Wayidabber, Elleaddebarim.
Notes and citation
Summary: The Samaritans accept only the five books of Moses.
Topics: Scripture and canon, Heresy
Cite (SBL): Epiphanius, Pan. 9.2.1 (Holl GCS 25/31:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.2.2Holl GCS 25/31:198
καὶ ἔσπαρται μὲν ἐν ταύταις ταῖς πέντε βίβλοις ἀναστάσεως νεκρῶν τὸ σημεῖον, οὐ μέντοι γε τηλαυγῶς κεκήρυκται, καὶ ἔσπαρται ἐν αὐταῖς περὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ καὶ περὶ τοῦ ἁγίου πνεύματος καὶ κατὰ εἰδώλων· τὸ δὲ τηλαυγέστερον ἐν αὐταῖς <τὸ> περὶ μοναρχίας ἔχει τὴν ἐν δὲ τῇ μοναρχίᾳ πνευματικῶς ἡ τριὰς καταγγελλομένη ἐστίν.
kai espartai men en tautais tais pente biblois anastaseōs nekrōn to sēmeion, ou mentoi ge tēlaugōs kekēryktai, kai espartai en autais peri tou monogenous huiou tou theou kai peri tou hagiou pneumatos kai kata eidōlōn; to de tēlaugesteron en autais <to> peri monarchias echei tēn en de tę̄ monarchią pneumatikōs hē trias katangellomenē estin.
In these five books the sign of the resurrection of the dead is sown, though it is not proclaimed clearly; and there is sown in them [teaching] about the only-begotten Son of God, about the Holy Spirit, and against idols. But what is clearer in them concerns the monarchy [of God]; yet within the monarchy the Trinity is spiritually proclaimed.
Notes and citation
Summary: The Pentateuch hints at resurrection and the Trinity within monotheism.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen and OCR slip): ἴσπαρ- ται → ἔσπαρται.
Topics: Trinity
Cite (SBL): Epiphanius, Pan. 9.2.2 (Holl GCS 25/31:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.2.3Holl GCS 25/31:198–199
οἱ δὲ δεξάμενοι τὸν νόμον εἰς τὸ μετατεθῆναι τῆς εἰδωλολατρείας καὶ τὸν ἔνα θεὸν ἐπιγνῶναι ἐσπουδάσθησαν, οἷς οὐ γέγονεν ἐπιμέλειά τις τὸ ἀκριβέστερον ἐπιγνῶναι. σφαλέντες δὲ οἱ τοιοῦτοι καὶ μὴ τηλαυγῶς τὸ πᾶν μέρος τῆς πίστεως καὶ τῆς ἡμετέρας ζωῆς τὸ ἀκρίβασμα κατειληφότες ἠγνόησαν μὲν νεκρῶν ἀνάστασιν καὶ ἀπιστοῦσι, πνεῦμα δὲ ἅγιον οὐ παραδέχονται· καὶ γὰρ ἠγνόησαν.
hoi de dexamenoi ton nomon eis to metatethēnai tēs eidōlolatreias kai ton ena theon epignōnai espoudasthēsan, hois ou gegonen epimeleia tis to akribesteron epignōnai. sphalentes de hoi toioutoi kai mē tēlaugōs to pan meros tēs pisteōs kai tēs hēmeteras zōēs to akribasma kateilēphotes ēgnoēsan men nekrōn anastasin kai apistousi, pneuma de hagion ou paradechontai; kai gar ēgnoēsan.
Those who received the law were eager to turn from idolatry and to know the one God, but they took no care to know more precisely. Such people went astray and, not having clearly grasped every part of the faith and the precision of our life, were ignorant of the resurrection of the dead and disbelieve it; nor do they accept the Holy Spirit, for they were ignorant [of it].
Notes and citation
Summary: The Samaritans deny the resurrection and the Holy Spirit.
Notes on the original text
- Digital text corrected (word split): ἀπι- στοῦσ ι → ἀπιστοῦσι.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 9.2.3 (Holl GCS 25/31:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.2.4Holl GCS 25/31:199
καὶ αὕτη ἡ αἵρεσις ἀθετοῦσα μὲν νεκρῶν ἀνάστασιν, ἀπωθουμένη δὲ εἰδωλολατρείαν, ἐν ἑαυτῇ δὲ εἰδωλολατροῦσα κατʼ ἄγνοιαν διὰ τὸ ἀποκεκρύφθαι τὰ εἴδωλα τῶν τεσσάρων ἐθνῶν ἐν τῷ ὄρει τῷ παρ αὐτοῖς Γαριζὶν σεσυκοφαντημένως καλουμένῳ.
kai hautē hē hairesis athetousa men nekrōn anastasin, apōthoumenē de eidōlolatreian, en heautę̄ de eidōlolatrousa katʼ agnoian dia to apokekryphthai ta eidōla tōn tessarōn ethnōn en tǭ orei tǭ par autois Garizin sesykophantēmenōs kaloumenǭ.
And this sect rejects the resurrection of the dead and repudiates idolatry, yet itself practices idolatry in ignorance, because the idols of the four nations are hidden in the mountain they falsely call Gerizim.
Gen 35:4 (echo, low confidence)
Notes and citation
Summary: Epiphanius claims the Samaritans unknowingly worship idols hidden on Gerizim.
- The buried idols reflect Gen 35:4 and Samaritan polemic; the charge is Epiphanius's.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 9.2.4 (Holl GCS 25/31:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.2.5Holl GCS 25/31:199
τῷ γὰρ βουλομένῳ ἀκριβῶς περὶ τοῦ ὄρους Γαριζὶν ἐρευνᾶσθαι ἰστέον ὅτι πρὸς τῇ Ἱεριχῷ κεῖνται τὰ δύο ὄρη, τό τε τοῦ Γαριζὶν καὶ τὸ τοῦ Γεβάλ, πέραν τοῦ Ἰορδάνου πρὸς τῇ ἀνατολῇ τῆς Ἱεριχώ, ὡς ἔχει τὸ Δευτερονόμιον καὶ Ἰησοῦ τοῦ Ναυῆ ἡ βίβλος.
tǭ gar boulomenǭ akribōs peri tou orous Garizin ereunasthai isteon hoti pros tę̄ Hierichǭ keintai ta dyo orē, to te tou Garizin kai to tou Gebal, peran tou Iordanou pros tę̄ anatolę̄ tēs Hierichō, hōs echei to Deuteronomion kai Iēsou tou Nauē hē biblos.
For anyone who wishes to investigate Mount Gerizim precisely should know that the two mountains, Gerizim and Ebal, lie near Jericho, beyond the Jordan to the east of Jericho, as Deuteronomy and the book of Joshua son of Nun say.
Deut 11:29 (allusion, high confidence) · Josh 8:33 (allusion, medium confidence)
Notes and citation
Summary: Epiphanius places the true Gerizim and Ebal near Jericho.
- Deut 11:29–30; Josh 8:30–35. Epiphanius's location differs from the Samaritan Gerizim near Shechem.
Cite (SBL): Epiphanius, Pan. 9.2.5 (Holl GCS 25/31:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-2-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.2.6Holl GCS 25/31:199
εἰδωλολατροῦσιν οὐν ἀγνοοῦντες ἐκ τοῦ πανταχόθεν προσέχειν πρὸς τὸ ὄρος ἐν τῷ αὐτοὺς εὔχεσθαι * δῆθεν ὅτι ἡγίασται. ἀδύνατον γὰρ τὴν γραφὴν ψεύσασθαι φάσκουσαν »ἔμειναν ποιοῦντες τὸν νόμον καὶ προσκυνοῦντες τὰ αὐτῶν εἴδωλα ἕως τῆς σήμερον ἡμέρας«, ὡς ἐμφέρεται ἐν τῇ τετάρτῃ τῶν Βασιλειῶν.
eidōlolatrousin oun agnoountes ek tou pantachothen prosechein pros to oros en tǭ autous euchesthai * dēthen hoti hēgiastai. adynaton gar tēn graphēn pseusasthai phaskousan »emeinan poiountes ton nomon kai proskynountes ta autōn eidōla heōs tēs sēmeron hēmeras«, hōs empheretai en tę̄ tetartę̄ tōn Basileiōn.
So they commit idolatry unknowingly by facing the mountain from everywhere when they pray, … supposedly because it has been sanctified. For Scripture cannot lie when it says, “They continued doing the law and worshipping their idols to this very day,” as it stands in the fourth book of Kingdoms.
2 Kgs 17:41 (quotation, medium confidence)
Notes and citation
Summary: Their prayer toward Gerizim is called idolatry, citing 2 Kings.
- 2 Kgs 17:41 (4 Kingdoms LXX), freely quoted.
Cite (SBL): Epiphanius, Pan. 9.2.6 (Holl GCS 25/31:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 9, chapter 3
9.3.1Holl GCS 25/31:199
3. Ἐλέγχονται δὲ οὑτοι πανταχόθεν περὶ νεκρῶν ἀναστάσεως· πρῶτον ἀπὸ τοῦ Ἄβελ, ὅτι μετὰ τὸ ἀποθανεῖν τὸ αἷμα προσδιαλέγεται τῷ δεσπότῃ. αἷμα δὲ οὐ ψυχὴ τυγχάνει, ἀλλʼ ἐν αἵματι ἡ ψυχή, καὶ οὐκ εἶπεν »ἡ ψυχὴ βοᾷ πρός με«, ἀλλὰ »τὸ αἷμα βοᾷ πρός με« δεικνὺς ὅτι ἔστιν ἐλπὶς ἀναστάσεως τῶν σωμάτων·
3. Elenchontai de houtoi pantachothen peri nekrōn anastaseōs; prōton apo tou Abel, hoti meta to apothanein to haima prosdialegetai tǭ despotę̄. haima de ou psychē tynchanei, allʼ en haimati hē psychē, kai ouk eipen »hē psychē boą pros me«, alla »to haima boą pros me« deiknys hoti estin elpis anastaseōs tōn sōmatōn;
They are refuted from every side concerning the resurrection of the dead: first from Abel, because after his death his blood still speaks to the Master. Blood is not the soul, but the soul is in the blood; and he did not say, “The soul cries to me,” but “The blood cries to me,” showing that there is a hope of the resurrection of bodies;
Gen 4:10 (quotation, high confidence) · Lev 17:11 (allusion, medium confidence)
Notes and citation
Summary: Abel's blood crying out shows the hope of bodily resurrection.
- Gen 4:10; Lev 17:11.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 9.3.1 (Holl GCS 25/31:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.3.2Holl GCS 25/31:199
ἀλλὰ καὶ Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον καὶ οὐχ ηὑρίσκετο· ἀλλὰ καὶ Σάρρα μετὰ τὸ νεκρωθῆναι αὐτῆς τὴν μήτραν καὶ τὴν πηγὴν τὴν κατʼ ἐθισμὸν ξηρανθῆναι αὖθις ἀναζωογονουμένη εἰς καταβολὴν σπέρματος καὶ ἡ πρεσβῦτις κυίσκουσα τέκνον κατʼ ἐπαγγελίαν διὰ τὴν ἐλπίδα τῆς ἀναστάσεως·
alla kai Enōch metetethē tou mē idein thanaton kai ouch hēurisketo; alla kai Sarra meta to nekrōthēnai autēs tēn mētran kai tēn pēgēn tēn katʼ ethismon xēranthēnai authis anazōogonoumenē eis katabolēn spermatos kai hē presbytis kuiskousa teknon katʼ epangelian dia tēn elpida tēs anastaseōs;
but also Enoch was taken so as not to see death, and was not found; and Sarah too, after her womb had become dead and its customary spring had dried up, was brought to life again for the conceiving of seed, and the old woman conceived a child according to promise, because of the hope of resurrection;
Gen 5:24 (allusion, high confidence) · Rom 4:19 (allusion, medium confidence) · Heb 11:11 (allusion, medium confidence)
Notes and citation
Summary: Enoch and Sarah point to resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 9.3.2 (Holl GCS 25/31:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.3.3Holl GCS 25/31:199–200
οὐ μὴν δὲ ἀλλὰ καὶ Ἰακὼβ ἐπιμελόμενος τῶν ἰδίων ὀστέων ὡς οὐ περὶ ἀπολλυμένων ἐνετέλλετο· οὐ μόνον δὲ ἀλλὰ καὶ Ἰωσὴφ τῇ αὐτῇ ἀκολουθίᾳ ἐντελλόμενος τῆς ἀναστάσεως ὑπέφαινε τὸ εἶδος.
ou mēn de alla kai Iakōb epimelomenos tōn idiōn osteōn hōs ou peri apollymenōn enetelleto; ou monon de alla kai Iōsēph tę̄ autę̄ akolouthią entellomenos tēs anastaseōs hypephaine to eidos.
and not only so, but Jacob too, taking care of his own bones, gave orders about them as about things not perishing; and not only he, but Joseph also, giving orders in the same way, showed the form of the resurrection.
Gen 47:30 (allusion, high confidence) · Gen 50:25 (allusion, high confidence) · Heb 11:22 (allusion, medium confidence)
Notes and citation
Summary: Jacob's and Joseph's care for their bones points to resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 9.3.3 (Holl GCS 25/31:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.3.4Holl GCS 25/31:200
οὐ μὴν δὲ ἀλλὰ καὶ ἡ ῥάβδος τοῦ Ἀαρὼν ἡ βλαστήσασα ξηρὰ οὐσα αὐθις καρπὸν ἤνεγκεν εἰς ἐλπίδα ζωῆς, τὰ νεκρὰ ἡμῶν σώματα ἀναστήσεσθαι σημαίνουσα καὶ εἰς ἀνάστασιν φέρουσα· καὶ τοῦ Μωυσέως ἡ ῥάβδος ὁμοίως ἡ ξυλίνη κατὰ θεοῦ βούλημα ἐμψυχουμένη καὶ ὄφις γινομένη ἀνάστασιν ἐδήλου.
ou mēn de alla kai hē rhabdos tou Aarōn hē blastēsasa xēra ousa authis karpon ēnenken eis elpida zōēs, ta nekra hēmōn sōmata anastēsesthai sēmainousa kai eis anastasin pherousa; kai tou Mōyseōs hē rhabdos homoiōs hē xylinē kata theou boulēma empsychoumenē kai ophis ginomenē anastasin edēlou.
Not only so, but Aaron's rod too, which budded when dry, bore fruit again in hope of life, signifying that our dead bodies will rise and leading to resurrection; and Moses' wooden rod likewise, animated by God's will and becoming a serpent, showed the resurrection.
Num 17:8 (allusion, high confidence) · Exod 4:3 (allusion, high confidence)
Notes and citation
Summary: Aaron's budding rod and Moses' rod signify resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 9.3.4 (Holl GCS 25/31:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-3-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.3.5Holl GCS 25/31:200
ἀλλὰ καὶ Μωυσῆς εὐλογῶν τοὺς περὶ Ῥουβὴν λέγει »ζήτω Ῥουβὴν καὶ μὴ ἀποθανέτω«, τὸν ἀπὸ πάλαι τελευτήσαντα *. ἵνα δείξῃ ζωὴν εἶναι μετὰ θάνατον, κρίσιν δὲ δευτέρου θανάτου εἰς καταδίκην. διὸ δύο εὐλογίας αὐτῷ ἐπιτίθησι, τὸ »ζήτω« λέγων ἐν τῇ ἀναστάσει καὶ μὴ ἀποθανέτω« ἐν τῇ κρίσει, οὐ θάνατον τὸν διὰ σώματος ἀπαλλαγῆς λέγων, ἀλλὰ τὸν διὰ καταδίκης.
alla kai Mōysēs eulogōn tous peri Rhoubēn legei »zētō Rhoubēn kai mē apothanetō«, ton apo palai teleutēsanta *. hina deixę̄ zōēn einai meta thanaton, krisin de deuterou thanatou eis katadikēn. dio dyo eulogias autǭ epitithēsi, to »zētō« legōn en tę̄ anastasei kai mē apothanetō« en tę̄ krisei, ou thanaton ton dia sōmatos apallagēs legōn, alla ton dia katadikēs.
Moses too, blessing Reuben's descendants, says, “Let Reuben live and not die,” though Reuben had died long before …, to show that there is life after death, and a judgment of the second death for condemnation. So he gives him two blessings: saying “let him live” with reference to the resurrection, and “let him not die” with reference to the judgment, meaning not the death that comes by release from the body, but the death that comes by condemnation.
Textual problem in this passage: see the notes.
Deut 33:6 (quotation, high confidence) · Rev 20:14 (echo, low confidence)
Notes and citation
Summary: Moses' blessing of Reuben shows life after death and judgment.
- Deut 33:6. The asterisk marks a gap.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 9.3.5 (Holl GCS 25/31:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-3-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.3.6Holl GCS 25/31:200
ἀρκέσει γοῦν τὰ ὀλίγα πρὸς ἀντίθεσιν τούτων. ἔχουσι δὲ καὶ ἄλλα τινὰ ἀνοίας ἔμπλεα, οὔρῳ κλυζόμενοι, ἐπὰν ἀπὸ ξένης ἔλθωσι <ὡς> μεμιασμένοι δῆθεν· ὕδατι ἱματίοις βαπτιζόμενοι, ἐπὰν ἅψωνται ἑτέρου τῶν ἀλλοεθνῶν. μιασμὸν γὰρ ἡγοῦνται τό τινος ἅψασθαι ἤτοι θιγεῖν ἄλλου τινὸς ἀνθρώπου ἀπὸ ἄλλου δόγματος. πολλὴ δὲ ἡ τούτων φρενοβλάβεια.
arkesei goun ta oliga pros antithesin toutōn. echousi de kai alla tina anoias emplea, ourǭ klyzomenoi, epan apo xenēs elthōsi <hōs> memiasmenoi dēthen; hydati himatiois baptizomenoi, epan hapsōntai heterou tōn alloethnōn. miasmon gar hēgountai to tinos hapsasthai ētoi thigein allou tinos anthrōpou apo allou dogmatos. pollē de hē toutōn phrenoblabeia.
These few points will suffice against them. They also have other things full of folly: they wash themselves with urine when they come from a foreign place, as though defiled, and they immerse themselves with their clothes in water when they touch someone of another nation. For they consider it a defilement to touch or handle any other person of another belief. Great is their derangement.
Notes and citation
Summary: Epiphanius mocks the Samaritans' purification customs.
- Epiphanius's description of Samaritan purity practice; the report is hostile and its accuracy uncertain.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 9.3.6 (Holl GCS 25/31:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-3-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 9, chapter 4
9.4.1Holl GCS 25/31:200
4. Πῶς δὲ εὐθυέλεγκτος ἡ αὐτῶν ἄνοια γίνεται, ἐπίστησον τὸν νοῦν, ὠ θαυμασιώτατε, καὶ εἴσῃ. νεκρὸν μὲν γὰρ εὐθέως βδελύττονται, αὐτοὶ νεκροὶ ὄντες τοῖς ἔργοις. μαρτυροῦσι γὰρ οὐ μία μαρτυρία, ἀλλὰ πολλαὶ τῷ μὴ εἶναι τὸν νεκρὸν ἐβδελυγμένον, ἀλλʼ ὅτι αἰνιγματωδῶς ὁ νόμος ἔλεγεν.
4. Pōs de euthyelenktos hē autōn anoia ginetai, epistēson ton noun, ō thaumasiōtate, kai eisę̄. nekron men gar eutheōs bdelyttontai, autoi nekroi ontes tois ergois. martyrousi gar ou mia martyria, alla pollai tǭ mē einai ton nekron ebdelygmenon, allʼ hoti ainigmatōdōs ho nomos elegen.
How easily their folly is refuted, pay attention, most admirable friend, and you will know. They abhor a corpse at once, though they are themselves dead in their works. For not one testimony but many testify that the dead body is not abominable, but that the law was speaking in riddles.
Notes and citation
Summary: The law's rule about corpses was a figure, not a literal abhorrence.
Cite (SBL): Epiphanius, Pan. 9.4.1 (Holl GCS 25/31:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-1). (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.
9.4.2Holl GCS 25/31:200–201
οὐκέτι γὰρ δύο ἢ τρεῖς μαρτυρίαι εἰς τοῦτο ἡμῖν ἐπιμαρτυροῦσιν, ἀλλὰ μυριάδες ἑξήκοντα δύο αἱ ἠριθμημέναι ἐν τῇ ἐρήμῳ * καὶ ἄλλαι τοσαῦται καὶ ἐπέκεινα καὶ ἔτι πολὺ πλείους αἱ τῇ σορῷ τοῦ Ἰωσὴφ ἐπακλουθοῦσαι τῇ διὰ τεσσαράκοντα ἐτῶν βασταζομένῃ ἐν ὅλῃ τῇ παρεμβολῇ καὶ μὴ βδελυττομένῃ μήτε μολυνούσῃ.
ouketi gar dyo ē treis martyriai eis touto hēmin epimartyrousin, alla myriades hexēkonta dyo hai ērithmēmenai en tę̄ erēmǭ * kai allai tosautai kai epekeina kai eti poly pleious hai tę̄ sorǭ tou Iōsēph epaklouthousai tę̄ dia tessarakonta etōn bastazomenę̄ en holę̄ tę̄ parembolę̄ kai mē bdelyttomenę̄ mēte molynousę̄.
For no longer do two or three testimonies bear witness to us on this, but the six hundred and twenty thousand counted in the wilderness … and as many more and beyond, and still many more, who followed the coffin of Joseph, carried for forty years through the whole camp, and it was neither abhorred nor did it defile.
Textual problem in this passage: see the notes.
Exod 13:19 (allusion, high confidence)
Notes and citation
Summary: Joseph's coffin was carried through the camp without defiling anyone.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 9.4.2 (Holl GCS 25/31:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-2). (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.
9.4.3Holl GCS 25/31:201
ἔλεγε δὲ τὰ ἀληθῆ ὁ νόμος, ὅτι »ἐάν τις ἅψηται τοῦ νεκροῦ, μένει βέβηλος ἕως ἐσπέρας καὶ λούσεται ὕδατι καὶ καθαρισθήσεται«. ἦν δὲ τοῦτο αἰνιττόμενος εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ νέκρωσιν κατὰ τὸ ἔνσαρκον αὐτοῦ πάθος.
elege de ta alēthē ho nomos, hoti »ean tis hapsētai tou nekrou, menei bebēlos heōs esperas kai lousetai hydati kai katharisthēsetai«. ēn de touto ainittomenos eis tēn tou kyriou hēmōn Iēsou Christou nekrōsin kata to ensarkon autou pathos.
The law spoke truly: “If anyone touches the dead man, he remains unclean until evening, and shall wash in water and be cleansed.” But it was hinting at the death of our Lord Jesus Christ in his suffering in the flesh.
Num 19:11 (quotation, medium confidence)
Notes and citation
Summary: The law about touching the dead points to Christ's death.
- Loosely from Num 19:11–13, 22.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 9.4.3 (Holl GCS 25/31:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-3). (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.
9.4.4Holl GCS 25/31:201
ἀπὸ γὰρ τοῦ »τοῦ« ἄρθρου τοὔνομα τῆς διακρίσεως ἔστιν σημᾶναι. ὅπου γὰρ τὸ ἄρθρον κεῖται, ἐπὶ ἑνί τινι ὡρισμένῳ καὶ διαφανεστάτῳ ἐστὶν ἡ βεβαίωσις διὰ τὸ ἄρθρον· ἄνευ δὲ τοῦ ἄρθρου ἐπὶ ἑνός του ἀορίστως ἐστὶ ληπτέον·
apo gar tou »tou« arthrou tounoma tēs diakriseōs estin sēmanai. hopou gar to arthron keitai, epi heni tini hōrismenǭ kai diaphanestatǭ estin hē bebaiōsis dia to arthron; aneu de tou arthrou epi henos tou aoristōs esti lēpteon;
For from the article “the” one can signify a name of distinction. Where the article is placed, the affirmation, because of the article, concerns one particular and most evident thing; without the article it must be taken of someone indefinitely;
Notes and citation
Summary: The definite article marks a specific person.
Cite (SBL): Epiphanius, Pan. 9.4.4 (Holl GCS 25/31:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-4). (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.
9.4.5Holl GCS 25/31:201
ὡς οἷον εἰπεῖν ἐὰν εἴπωμεν βασιλεύς, ὄνομα μὲν ἐσημάναμεν, ἀλλʼ οὐ τηλαυγῶς τὸν ὁριζόμενον ἐδείξαμεν· βασιλέα γὰρ λέγομεν καὶ Περσῶν καὶ Μήδων καὶ Ἐλαμιτῶν. ἐὰν δὲ μετὰ προσθήκης τοῦ ἄρθρου εἴπωμεν ὁ βασιλεύς, ἀναμφίβολόν ἐστι τὸ σημαινόμενον· ὁ γὰρ βασιλεὺς ὁ ζητούμενος ἢ ὁ λεγόμενος ἢ ὁ γινωσκόμενος ἢ ὁ τοῦ τινος βασιλεύων διὰ τοῦ ἄρθρου ὑποδείκνυται.
hōs hoion eipein ean eipōmen basileus, onoma men esēmanamen, allʼ ou tēlaugōs ton horizomenon edeixamen; basilea gar legomen kai Persōn kai Mēdōn kai Elamitōn. ean de meta prosthēkēs tou arthrou eipōmen ho basileus, anamphibolon esti to sēmainomenon; ho gar basileus ho zētoumenos ē ho legomenos ē ho ginōskomenos ē ho tou tinos basileuōn dia tou arthrou hypodeiknytai.
as, for example, if we say “king,” we have indicated a name, but have not clearly shown the one defined; for we speak of a king of the Persians, of the Medes and of the Elamites. But if we say “the king,” with the article added, the meaning is unambiguous; for the king sought, or spoken of, or known, or reigning over some people is indicated by the article.
Notes and citation
Summary: An example: “king” versus “the king.”
Cite (SBL): Epiphanius, Pan. 9.4.5 (Holl GCS 25/31:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-5). (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.
9.4.6Holl GCS 25/31:201
καὶ ἐὰν εἴπωμεν θεὸς ἄνευ τοῦ ἄρθρου, τὸν τυχόντα εἴπαμεν θεὸν τῶν ἐθνῶν ἢ θεὸν τὸν ὄντα. ἐὰν δὲ εἴπωμεν ὁ θεός, δῆλον ὡς ἀπὸ τοῦ »ὁ« ἄρθρου τὸν ὄντα σημαίνομεν, ἀληθῆ τε καὶ γινωσκόμενον, ὡς καὶ ἄνθρωπος καὶ ὁ ἄνθρωπος.
kai ean eipōmen theos aneu tou arthrou, ton tychonta eipamen theon tōn ethnōn ē theon ton onta. ean de eipōmen ho theos, dēlon hōs apo tou »ho« arthrou ton onta sēmainomen, alēthē te kai ginōskomenon, hōs kai anthrōpos kai ho anthrōpos.
And if we say “god” without the article, we have named any god of the nations, or the God who is. But if we say “the God,” it is clear that by the article “the” we signify the one who is, true and known; so also “man” and “the man.”
Notes and citation
Summary: The article distinguishes the true God from any god.
Notes on the original text
- Digital text corrected (repeated word): ὡς ὡς καὶ ἄνθρωπος → ὡς καὶ ἄνθρωπος.
Cite (SBL): Epiphanius, Pan. 9.4.6 (Holl GCS 25/31:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-6). (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.
9.4.7Holl GCS 25/31:201
καὶ εἰ μὲν ἔλεγεν ὁ νόμος »ἐὰν ἅψησθε νεκροῦ«, κατὰ πάντων ἐξεφέρετο ἡ ψῆφος καὶ ἁπλῶς <ἐπὶ> παντὸς νεκροῦ ἠν ἐπικειμένη ἠ τοῦ ζητήματος ὁπότε δὲ λέγει Πὰν ἅψηταί τις τοῦ νεκροῦ«, ἐπὶ ἕνα τινὰ φέρει τὴν ἀγωγήν, φημὶ δὲ ἐπὶ τὸν κύριον, ὡς ἄνω μοι προδεδήλωται.
kai ei men elegen ho nomos »ean hapsēsthe nekrou«, kata pantōn exephereto hē psēphos kai haplōs <epi> pantos nekrou ēn epikeimenē ē tou zētēmatos hopote de legei Pan hapsētai tis tou nekrou«, epi hena tina pherei tēn agōgēn, phēmi de epi ton kyrion, hōs anō moi prodedēlōtai.
And if the law had said, “If you touch a dead man,” the verdict would have been pronounced against all, and the question would have applied simply to every corpse; but when it says, “If anyone touches the dead man,” it applies the meaning to one particular person, I mean to the Lord, as I have indicated above.
Num 19:11 (allusion, medium confidence)
Notes and citation
Summary: “The dead man” refers specifically to Christ.
Cite (SBL): Epiphanius, Pan. 9.4.7 (Holl GCS 25/31:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-7). (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.
9.4.8Holl GCS 25/31:201
ἔλεγε δὲ τοῦτο αἰνιγματωδῶς ἄρα ὁ νόμος διὰ τοὺς μέλλοντας χεῖρας ἐπιβάλλειν ἐπὶ τὸν Χριστὸν καὶ σταυρῷ παραδιδόναι, ὅτι χρείαν εἶχον οὑτοι καθαρισμοῦ, ἕως δύνῃ αὐτοῖς ἡ ἡμέρα καὶ ἀνατείλῃ αὐτοῖς ἄλλο φῶς διὰ τοῦ βαπτίσματος τοῦ ὕδατος, τοῦ »λουτροῦ τῆς παλιγγενεσίας«·
elege de touto ainigmatōdōs ara ho nomos dia tous mellontas cheiras epiballein epi ton Christon kai staurǭ paradidonai, hoti chreian eichon houtoi katharismou, heōs dynę̄ autois hē hēmera kai anateilę̄ autois allo phōs dia tou baptismatos tou hydatos, tou »loutrou tēs palingenesias«;
So the law was saying this in a riddle about those who were going to lay hands on Christ and hand him over to the cross, that these needed cleansing until the day should set for them and another light rise for them through the baptism of water, “the washing of regeneration”;
Titus 3:5 (quotation, high confidence)
Notes and citation
Summary: Those who crucified Christ needed the cleansing of baptism.
- Titus 3:5.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 9.4.8 (Holl GCS 25/31:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-8). (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.
9.4.9Holl GCS 25/31:201–202
ὡς καὶ ἐπιμαρτυρεῖ μοι ἐνταῦθα Πέτρος λέγων τοῖς Ἰσραηλίταις τοῖς ἐν Ἱεροσολύμοις τοῖς λέγουσιν αὐτῷ »τί ποιήσωμεν, ἄνδρες ἀδελφοί;«, διὰ τὸ εἰρηκέναι αὐτὸν αὐτοῖς ὅτι »τοῦτον τὸν Ιησοῦν, ὃν ὑμεῖς ἐσταυρώσατε«· καὶ κατανυγεῖσι τὴν καρδίαν εἶπε »μετανοήσατε, ἄνδρες ἀδελφοί, καὶ βαπτισθήτω ἕκαστος ἐν τῷ ὀνοματι Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν καὶ ἀφεθήσονται ὑμῖν αἱ ἁμαρτίαι καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος‘.
hōs kai epimartyrei moi entautha Petros legōn tois Israēlitais tois en Hierosolymois tois legousin autǭ »ti poiēsōmen, andres adelphoi?«, dia to eirēkenai auton autois hoti »touton ton Iēsoun, hon hymeis estaurōsate«; kai katanygeisi tēn kardian eipe »metanoēsate, andres adelphoi, kai baptisthētō hekastos en tǭ onomati Iēsou Christou tou kyriou hēmōn kai aphethēsontai hymin hai hamartiai kai lēpsesthe tēn dōrean tou hagiou pneumatos‘.
as Peter bears me witness here, when he said to the Israelites in Jerusalem who were saying to him, “What shall we do, brothers?”, because he had said to them, “This Jesus whom you crucified”; and to those who were cut to the heart he said, “Repent, brothers, and let each of you be baptized in the name of Jesus Christ our Lord, and your sins will be forgiven you, and you will receive the gift of the Holy Spirit.”
Acts 2:36 (quotation, high confidence) · Acts 2:37 (quotation, high confidence) · Acts 2:38 (quotation, high confidence)
Notes and citation
Summary: Peter's call to repentance and baptism at Pentecost.
- Acts 2:36–38, freely quoted. The section opens with a repeated fragment “-generation” from the previous line.
Notes on the original text
- Digital text corrected (repeated word-ending from the previous section): γενεσίας«· ὡς καὶ → ὡς καὶ.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 9.4.9 (Holl GCS 25/31:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-9). (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.
9.4.10Holl GCS 25/31:202
οὐ περὶ νεκροῦ τοίνυν λέγει ὁ νόμος· εἰ δὲ καὶ περὶ νεκροῦ, ἀλλὰ περὶ ὁριζομένου λέγει ὁ νόμος. <π[ερὶ γὰρ οὐχ ὁριζομένου> λέγει γὰρ ὅτι »ἐὰν παρέλθῃ νεκρός, κλείσατε τὰς θύρας καὶ τὰς θυρίδας ὑμῶν, ἵνα μὴ μολυνθῇ ὁ οἶκος«, ὡσεὶ ἔλεγεν περὶ ἀκοῆς ἁμαρτίας ὅτι ἐὰν ἀκούσῃς φωνὴν τῆς ἁμαρτίας ἢ εἶδος παραπτώματος, κλεῖσον τὸν ὀφθαλμόν σου ἀπὸ ἐπιθυμίας καὶ στόμα ἀπὸ κακολογίας καὶ οὐς ἀπὸ ἐνηχήσεως πονηρᾶς, ἵνα μὴ νεκρωθῇ ὅλος ὁ οἶκος τουτέστιν ψυχὴ καὶ σῶμα.
ou peri nekrou toinyn legei ho nomos; ei de kai peri nekrou, alla peri horizomenou legei ho nomos. <p[eri gar ouch horizomenou> legei gar hoti »ean parelthę̄ nekros, kleisate tas thyras kai tas thyridas hymōn, hina mē molynthę̄ ho oikos«, hōsei elegen peri akoēs hamartias hoti ean akousę̄s phōnēn tēs hamartias ē eidos paraptōmatos, kleison ton ophthalmon sou apo epithymias kai stoma apo kakologias kai ous apo enēchēseōs ponēras, hina mē nekrōthę̄ holos ho oikos toutestin psychē kai sōma.
So the law is not speaking about a dead body; or if it is about a dead body, it speaks about a defined one. For about an undefined one it says, “If a dead man passes by, shut your doors and your windows, so that the house may not be defiled,” as if it were saying about hearing sin: if you hear the voice of sin or see the form of a transgression, shut your eye against desire, your mouth against evil-speaking, and your ear against wicked sounds, so that the whole house, that is soul and body, may not be put to death.
Notes and citation
Summary: A command about shutting windows against the dead is read as guarding the senses.
- The quoted law is not found in the Pentateuch; source unidentified.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 9.4.10 (Holl GCS 25/31:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-10). (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.
9.4.11Holl GCS 25/31:202
διὸ καὶ ὁ προφήτης λέγει »ἀνέβη θάνατος διὰ τῶν θυρίδων‘, καὶ οὐ πάντως περὶ τῶν θυρίδων τούτων λέγει· ἢ γὰρ κλείσαντες τὰς θυρίδας οὐδέποτε ἀποθανεῖν εἴχομεν. θυρίδες δὲ ἡμῖν ὑπάρχουσι τὰ τοῦ σώματος αἰσθητήρια, βλέμμα ἀκοὴ καὶ τὰ ἄλλα διʼ ὧν θάνατος εἰς ἡμᾶς εἰσπορεύεται, εἰ διʼ αὐτῶν ἁμαρτήσαιμεν.
dio kai ho prophētēs legei »anebē thanatos dia tōn thyridōn‘, kai ou pantōs peri tōn thyridōn toutōn legei; ē gar kleisantes tas thyridas oudepote apothanein eichomen. thyrides de hēmin hyparchousi ta tou sōmatos aisthētēria, blemma akoē kai ta alla diʼ hōn thanatos eis hēmas eisporeuetai, ei diʼ autōn hamartēsaimen.
Therefore the prophet also says, “Death came up through the windows,” and he certainly does not mean these windows; otherwise by shutting the windows we should never die. Our windows are the senses of the body, sight, hearing and the rest, through which death comes in to us if we sin through them.
Jer 9:21 (9:20 LXX) (quotation, high confidence)
Notes and citation
Summary: The senses are the windows through which death enters.
- Jer 9:21 (9:20 LXX).
Cite (SBL): Epiphanius, Pan. 9.4.11 (Holl GCS 25/31:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-11). (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.
9.4.12Holl GCS 25/31:202
ἐνεταφίασε γοῦν ὁ Ἰωσὴφ τὸν Ἰσραὴλ καὶ οὐκ ἐβδελύξατο, καὶ μετὰ θάνατον ἐπιπεσὼν ἐπὶ πρόσωπον κατεφίλησε. καὶ οὐ γέγραπται ὅτι ἐλούσατο, ἵνα καθαρισθῇ.
enetaphiase goun ho Iōsēph ton Israēl kai ouk ebdelyxato, kai meta thanaton epipesōn epi prosōpon katephilēse. kai ou gegraptai hoti elousato, hina katharisthę̄.
Joseph, then, buried Israel and did not abhor him, and after his death fell on his face and kissed him. And it is not written that he washed so as to be cleansed.
Gen 50:1 (allusion, high confidence)
Notes and citation
Summary: Joseph kissed his dead father without washing afterward.
Cite (SBL): Epiphanius, Pan. 9.4.12 (Holl GCS 25/31:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.4.13Holl GCS 25/31:202
ἐνεταφίασαν οἱ ἄγγελοι, ὡς ἡ εἰς ἡμᾶς ἐλθοῦσα παράδοσις ἔχει, τὸ σῶμα Μωυσέως τοῦ ἁγίου καὶ οὐκ ἐλούσαντο, ἀλλʼ οὔτε ἐκοινώθησαν οἱ ἄγγελοι ἀπὸ τοῦ ἁγίου σώματος.
enetaphiasan hoi angeloi, hōs hē eis hēmas elthousa paradosis echei, to sōma Mōyseōs tou hagiou kai ouk elousanto, allʼ oute ekoinōthēsan hoi angeloi apo tou hagiou sōmatos.
The angels buried the body of holy Moses, as the tradition that has come to us holds, and they did not wash; nor were the angels made unclean by the holy body.
Deut 34:6 (allusion, medium confidence)
Notes and citation
Summary: Angels buried Moses and were not defiled.
- The tradition of angels burying Moses; cf. Deut 34:6 and Jude 9. Source uncertain (perhaps the Assumption of Moses).
Extrabiblical texts: As. Mos. (Assumption of Moses; allusion)
Cite (SBL): Epiphanius, Pan. 9.4.13 (Holl GCS 25/31:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-4-13). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 9, chapter 5
9.5.1Holl GCS 25/31:202
5. καὶ δέδια πάλιν μὴ εἰς μῆκος ἐλάσω τὴν τοῦ ζητήματος ἐπίλυσιν. ἀφʼ ἑνὸς δὲ ἢ δευτέρου λόγου δοθήσεται τῷ σοφῷ τὸ σοφισθῆναι ἐν κυρίῳ κατὰ τῶν διʼ ἐναντίας.
5. kai dedia palin mē eis mēkos elasō tēn tou zētēmatos epilysin. aphʼ henos de ē deuterou logou dothēsetai tǭ sophǭ to sophisthēnai en kyriǭ kata tōn diʼ enantias.
And again I fear I may stretch the solution of the question to too great a length. From one or two arguments the wise will be given to grow wise in the Lord against opponents.
Prov 9:9 (echo, low confidence)
Notes and citation
Summary: Epiphanius cuts his argument short.
- Cf. Prov 9:9.
Cite (SBL): Epiphanius, Pan. 9.5.1 (Holl GCS 25/31:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-5-1). (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.
9.5.2Holl GCS 25/31:202–203
εἰ δὲ καὶ περὶ τοῦ πνεύματος ἔσται μοι ἐν ἐπιτομῇ τὸ λέγειν, οὐκ ὀκνήσαιμι ἄν. διαρρήδην τοίνυν εὐθὺς ὁ κύριος λέγει τῷ Μωυσῇ »ἀνάγαγέ μοι εἰς τὸ ὄρος ἑβδομήκοντα πρεσβυτέρους, καὶ λήψομαι ἀπὸ τοῦ ἐπὶ σοὶ πνεύματος καὶ ἐκχεῶ ἐπʼ αὐτοὺς καὶ ἀντιλήψονταί σου«.
ei de kai peri tou pneumatos estai moi en epitomę̄ to legein, ouk oknēsaimi an. diarrēdēn toinyn euthys ho kyrios legei tǭ Mōysę̄ »anagage moi eis to oros hebdomēkonta presbyterous, kai lēpsomai apo tou epi soi pneumatos kai ekcheō epʼ autous kai antilēpsontai sou«.
And if I may speak briefly about the Spirit, I would not hesitate. The Lord at once says expressly to Moses, “Bring up to me on the mountain seventy elders, and I will take of the Spirit that is on you and pour it on them, and they will help you.”
Num 11:17 (quotation, high confidence)
Notes and citation
Summary: The Pentateuch speaks of the Holy Spirit given to the seventy elders.
- Num 11:16–17, freely quoted.
Topics: Trinity
Cite (SBL): Epiphanius, Pan. 9.5.2 (Holl GCS 25/31:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-5-2). (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.
9.5.3Holl GCS 25/31:203
περὶ δὲ τοῦ υἱοῦ ὅπως γνῶμεν, <ὁ> πατὴρ λέγει »ποιήσωμεν ἄνθρωπον εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν«· τὸ δὲ »ποιήσωμεν« οὐχ ἑνός ἐστι σημαντικόν, καί »ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα πῦρ καὶ θεῖον παρὰ κυρίου ἀπʼ οὐρανοῦ«.
peri de tou huiou hopōs gnōmen, <ho> patēr legei »poiēsōmen anthrōpon eikona hēmeteran kai kathʼ homoiōsin«; to de »poiēsōmen« ouch henos esti sēmantikon, kai »ebrexe kyrios epi Sodoma kai Gomorra pyr kai theion para kyriou apʼ ouranou«.
And that we may know about the Son, the Father says, “Let us make man in our image and after our likeness”; and “Let us make” does not signify one person; and “The Lord rained on Sodom and Gomorrah fire and sulfur from the Lord out of heaven.”
Gen 1:26 (quotation, high confidence) · Gen 19:24 (quotation, high confidence)
Notes and citation
Summary: Genesis reveals the Son alongside the Father.
- Gen 1:26; 19:24.
Topics: Trinity
Cite (SBL): Epiphanius, Pan. 9.5.3 (Holl GCS 25/31:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-5-3). (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.
9.5.4Holl GCS 25/31:203
περὶ δὲ προφητῶν *, ἐπειδὴ ἔφθη αὐτοῖς δοθῆναι > ἡ πεντάτευχος καὶ οὐκέτι ἄλλαι γραφαί, ἐστοίχησάν <τε> μόνῃ τῇ πεντατεύχῳ καὶ οὐχὶ τῇ ἀκολουθίᾳ. κἄν τε αὐτοῖς εἴπῃ τις νυνὶ περὶ τῶν ἄλλων, φημὶ δὲ περὶ Δαυὶδ καὶ Ἠσαΐα καὶ τῶν καθεξῆς, οὐ παραδέχονται, κατεχόμενοι παραδόσει τῇ προαχθείσῃ παρʼ αὐτοῖς ἀπὸ τῶν ἰδίων πατέρων.
peri de prophētōn *, epeidē ephthē autois dothēnai > hē pentateuchos kai ouketi allai graphai, estoichēsan <te> monę̄ tę̄ pentateuchǭ kai ouchi tę̄ akolouthią. kan te autois eipę̄ tis nyni peri tōn allōn, phēmi de peri Dauid kai Ēsaïa kai tōn kathexēs, ou paradechontai, katechomenoi paradosei tę̄ proachtheisę̄ parʼ autois apo tōn idiōn paterōn.
As for the prophets …: since the Pentateuch had already been given them and no other scriptures, they adhered to the Pentateuch alone and not to what followed. And if anyone now speaks to them about the others, I mean David, Isaiah and those following, they do not accept them, held fast by the tradition handed on among them from their own fathers.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Samaritans reject the prophets by ancestral tradition.
- The asterisk marks a gap.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): ἐστοί- χησάν → ἐστοίχησάν.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 9.5.4 (Holl GCS 25/31:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
9.5.5Holl GCS 25/31:203
καὶ ἕως ὡδε ἔστω μοι ἡ περὶ Σαμαρειτῶν ὑφήγησις, ἐν βραχεῖ μὲν τῷ λόγῳ εἰρημένη, διʼ ὃν προορῶμεν φόβον μὴ ἐκτεῖναι εἰς πλάτος τὴν ὑπόσχεσιν τῆς συντάξεως.
kai heōs hōde estō moi hē peri Samareitōn hyphēgēsis, en brachei men tǭ logǭ eirēmenē, diʼ hon proorōmen phobon mē ekteinai eis platos tēn hyposchesin tēs syntaxeōs.
Let my account of the Samaritans go this far, told briefly, out of the fear we foresee of stretching the undertaking of the treatise too wide.
Notes and citation
Summary: End of the section on the Samaritans.
Cite (SBL): Epiphanius, Pan. 9.5.5 (Holl GCS 25/31:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-9-5-5). (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.
Haer. 10, chapter 1
10.1.1Holl GCS 25/31:203
Εἰς τέσσαρας μὲν οὑτοι αἱρέσεις ἐτμήθησαν, τὰ ἴσα φρονοῦντες ἀλλήλοις <περὶ> περιτομῆς καὶ σαββάτου καὶ τῶν <ἄλλων τῶν> νόμῳ, ἐν βραχεῖ δὲ καὶ ἐν τινὶ ποσῶς ἕκαστος τῶν τριῶν πρὸς τοὺς πέλας διαφέρεται, πλὴν τῶν Δοσιθέων μόνον.
Eis tessaras men houtoi haireseis etmēthēsan, ta isa phronountes allēlois <peri> peritomēs kai sabbatou kai tōn <allōn tōn> nomǭ, en brachei de kai en tini posōs hekastos tōn triōn pros tous pelas diapheretai, plēn tōn Dositheōn monon.
These were cut into four sects, holding the same views as one another about circumcision, the sabbath and the other things in the law; but each of the three differs from its neighbors in a small way and to some degree, except the Dositheans only.
Notes and citation
Summary: The four Samaritan sects agree on the law but differ slightly.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 10.1.1 (Holl GCS 25/31:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-10-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
10.1.2Holl GCS 25/31:203–204
ἐνέμειναν γὰρ οἱ Ἐσσηνοὶ τῇ πρώτῃ ἀγωγῇ μηδὲν ὑπερβαλλόμενοι· μετὰ τούτους Γοροθηνοὶ διεφώνησαν πρὸς ἀλλήλους διὰ σμικρόν τι, ἐπειδήπερ ἀντιλογία τις ἀνὰ μέσον αὐτῶν γεγένηται, φημὶ δὲ μέσον Σεβουαίων καὶ Ἐσσηνῶν καὶ Γοροθηνῶν.
enemeinan gar hoi Essēnoi tę̄ prōtę̄ agōgę̄ mēden hyperballomenoi; meta toutous Gorothēnoi diephōnēsan pros allēlous dia smikron ti, epeidēper antilogia tis ana meson autōn gegenētai, phēmi de meson Sebouaiōn kai Essēnōn kai Gorothēnōn.
For the Essenes remained in the original way of life, adding nothing; after them the Gorothenes disagreed with the others over a small matter, since a dispute arose among them, I mean among the Sebuaeans, the Essenes and the Gorothenes.
Notes and citation
Summary: The Samaritan Essenes kept the original practice; a dispute divided the others.
- These Samaritan “Essenes” are distinct from the Jewish Essenes (Ossaeans) of heresy 19.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 10.1.2 (Holl GCS 25/31:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-10-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
10.1.3Holl GCS 25/31:204
ἡ δὲ ἀντιλογία τοῦτον ἔχει τὸν τρόπον· ὁ νόμος ἐκέλευεν ἐκ πανταχόθεν τοὺς Ἰουδαίους συναθροίζεσθαι εἰς τὰ Ἱεροσόλυμα, πολλάκις μὲν οὐν <καὶ> κατὰ τρεῖς καιροὺς τοῦ ἔτους, τε τὸν τῶν Ἀζύμων καὶ κατὰ Πεντηκοστὴν καὶ κατὰ Σκηνοπηγίαν.
hē de antilogia touton echei ton tropon; ho nomos ekeleuen ek pantachothen tous Ioudaious synathroizesthai eis ta Hierosolyma, pollakis men oun <kai> kata treis kairous tou etous, te ton tōn Azymōn kai kata Pentēkostēn kai kata Skēnopēgian.
The dispute was of this kind: the law commanded the Jews to gather from everywhere to Jerusalem often, indeed at three seasons of the year: at Unleavened Bread, at Pentecost, and at Tabernacles.
Deut 16:16 (allusion, high confidence)
Notes and citation
Summary: The dispute concerned the three pilgrimage feasts.
Cite (SBL): Epiphanius, Pan. 10.1.3 (Holl GCS 25/31:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-10-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
10.1.4Holl GCS 25/31:204
ᾤκουν δὲ Ἰουδαῖοι διεσπαρμένοι καὶ ἐν τοῖς τέρμασι τῆς Ἰουδαίας καὶ Σαμαρείας. συνέβαινε δὲ αὐτοῖς διὰ τῶν Σαμαρειτῶν τὴν ὁδοιπορίαν πολεῖσθαι διερχομένοις εἰς τὴν Ἱερουσαλήμ.
ǭkoun de Ioudaioi diesparmenoi kai en tois termasi tēs Ioudaias kai Samareias. synebaine de autois dia tōn Samareitōn tēn hodoiporian poleisthai dierchomenois eis tēn Hierousalēm.
The Jews lived scattered, even at the borders of Judea and Samaria, and so they had to make their journey through Samaritan territory as they passed through to Jerusalem.
Notes and citation
Summary: Jewish pilgrims had to pass through Samaria.
Cite (SBL): Epiphanius, Pan. 10.1.4 (Holl GCS 25/31:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-10-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
10.1.5Holl GCS 25/31:204
ἐπεὶ οὖν συνετύγχανον ἐν ἑνὶ καιρῷ τὸ ἄθροισμα ἔχοντες τοῦ ἑορτάζειν, ἐντεῦθεν συμπληγάδες ἐγίνοντο· ἀλλὰ καὶ ὅτε ᾠκοδόμει Ἔσδρας τὴν Ιερουσαλὴμ μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, ἀξιωσάντων τῶν Σαμαρειτῶν συνεπιδοῦναι βοήθειαν Ἰουδαίοις καὶ συνοικοδομῆσαι καὶ ἀποτραπέντων παρʼ αὐτοῦ τοῦ Ἔσδρα καὶ τοῦ Νεεμία·
epei oun synetynchanon en heni kairǭ to athroisma echontes tou heortazein, enteuthen symplēgades eginonto; alla kai hote ǭkodomei Esdras tēn Ierousalēm meta tēn ek Babylōnos epanodon, axiōsantōn tōn Samareitōn synepidounai boētheian Ioudaiois kai synoikodomēsai kai apotrapentōn parʼ autou tou Esdra kai tou Neemia;
Since, then, they met at the same season when they held their festal gathering, clashes arose from this; and also when Ezra was building Jerusalem after the return from Babylon, when the Samaritans asked to give help to the Jews and to build with them, and were turned away by Ezra himself and Nehemiah;
Ezra 4:2 (allusion, high confidence) · Ezra 4:3 (allusion, high confidence)
Notes and citation
Summary: Clashes at festivals and the rebuff of the Samaritans' offer to help rebuild.
Cite (SBL): Epiphanius, Pan. 10.1.5 (Holl GCS 25/31:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-10-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 11, chapter 1
11.1.1Holl GCS 25/31:204
τότε οἱ Σεβουαῖοι διὰ μῆνιν καὶ ὀργὴν μετέθηκαν τοὺς καιροὺς τῶν ἑορτῶν τῶν προειρημένων, τὸ πρῶτον μὲν κατὰ ὀργὴν τοῦ Ἔσδρα, δεύτερον δὲ διὰ τὴν προειρημένην πρόφασιν τὴν εἰς μάχην προκαλουμένην αὐτοὺς διὰ τῶν παριόντων.
tote hoi Sebouaioi dia mēnin kai orgēn metethēkan tous kairous tōn heortōn tōn proeirēmenōn, to prōton men kata orgēn tou Esdra, deuteron de dia tēn proeirēmenēn prophasin tēn eis machēn prokaloumenēn autous dia tōn pariontōn.
then the Sebuaeans, out of resentment and anger, changed the times of the festivals already mentioned: first out of anger at Ezra, and second for the reason given above, which provoked them to fighting through those passing by.
Notes and citation
Summary: The Sebuaeans changed the festival dates out of anger.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 11.1.1 (Holl GCS 25/31:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-11-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
11.1.2Holl GCS 25/31:204
τάττουσι δὲ οὗτοι τὸν νέον μῆνα τῶν Ἀζύμων μετὰ τὸ νέον ἔτος, ὅπερ γίνεται ἐν τῷ μετοπώρῳ, τουτέστι μετὰ τὸν Θεσρὶ μῆνα, ὃς Αὔγουστος παρὰ Ῥωμαίοις καλεῖται Μεσορὶ δὲ παρʼ Αἰγυπτίοις Γορπιαῖος δὲ παρὰ Μακεδόσι παρʼ Ἔλλησι δὲ Ἀπελλαῖος.
tattousi de houtoi ton neon mēna tōn Azymōn meta to neon etos, hoper ginetai en tǭ metopōrǭ, toutesti meta ton Thesri mēna, hos Augoustos para Rhōmaiois kaleitai Mesori de parʼ Aigyptiois Gorpiaios de para Makedosi parʼ Ellēsi de Apellaios.
They set the new month of Unleavened Bread after the new year, which falls in autumn, that is, after the month Tishri, which the Romans call August, the Egyptians Mesori, the Macedonians Gorpiaeus, and the Greeks Apellaeus.
Notes and citation
Summary: The Sebuaeans place Unleavened Bread after the autumn new year.
- The month equivalences are Epiphanius's own.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 11.1.2 (Holl GCS 25/31:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-11-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
11.1.3Holl GCS 25/31:204–205
ἀπεντεῦθεν οὗτοι ἀρχὴν τοῦ ἔτους ποιοῦνται καὶ εὐθὺς τὰ Ἄζυμα ἐπιτελοῦσιν, ἐν δὲ τῷ μετοπώρῳ τὴν Πεντηκοστὴν ποιοῦσι, τὴν δὲ Σκηνοπηγίαν αὐτῶν ἐπιτελοῦσιν ὅτε παρὰ τοῖς Ἰουδαίοις τὰ Ἄζυμα καὶ τὸ Πάσχα. οὐ μὴν ἐπείσθησαν τοῖς Σεβουαίοις
apenteuthen houtoi archēn tou etous poiountai kai euthys ta Azyma epitelousin, en de tǭ metopōrǭ tēn Pentēkostēn poiousi, tēn de Skēnopēgian autōn epitelousin hote para tois Ioudaiois ta Azyma kai to Pascha. ou mēn epeisthēsan tois Sebouaiois
From there they make the beginning of the year and at once celebrate Unleavened Bread; in autumn they keep Pentecost, and they celebrate their Tabernacles when the Jews have Unleavened Bread and Passover. But the Gorothenes and the others were not persuaded by the Sebuaeans.
Notes and citation
Summary: The Sebuaeans reverse the festival calendar; the other sects do not follow them.
- The sentence continues into 12.1.1.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): μετο- πώρῳ → μετοπώρῳ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 11.1.3 (Holl GCS 25/31:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-11-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 12, chapter 1
12.1.1Holl GCS 25/31:205
Γοροθηνοί τε καὶ οἱ ἄλλοι. Ἐσσηνοὶ δὲ ἐγγὺς τῶν ἄλλων γινόμενοι τὰ ἴσα ἐκείνοις πράττουσι· μόνοι δὲ Γοροθηνοὶ καὶ Δοσίθεοι τὴν φιλονεικίαν εἰσὶ πρὸς Σεβουσίους κεκτημένοι.
Gorothēnoi te kai hoi alloi. Essēnoi de engys tōn allōn ginomenoi ta isa ekeinois prattousi; monoi de Gorothēnoi kai Dositheoi tēn philoneikian eisi pros Sebousious kektēmenoi.
The Essenes, being close to the others, do the same as they do; only the Gorothenes and Dositheans have a quarrel with the Sebuaeans.
Notes and citation
Summary: The Gorothenes and Dositheans quarrel with the Sebuaeans.
Notes on the original text
- Digital text corrected (repeated syllables): γινόμενοι μενοι → γινόμενοι.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 12.1.1 (Holl GCS 25/31:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-12-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
12.1.2Holl GCS 25/31:205
καὶ ποιοῦσιν αὐτοὶ τὰς ἑορτάς, φημὶ δὲ Γοροθηνοὶ καὶ Δοσίθεοι, ὅταν οἱ Ἰουδαῖοι ἐπιτελῶσι, τῶν τε Ἀζύμων καὶ Πάσχων, Πεντηκοστῆς τε καὶ Σκηνοπηγιῶν καὶ νηστείας τῆς παρʼ αὐτοῖς νομιτευομένης ἡμέραν μίαν. οἱ δὲ ἄλλοι οὐχ οὕτως ποιοῦσιν, ἀλλὰ ἰδιαζόντως ἐν μησὶν οἷς προειπαμεν.
kai poiousin autoi tas heortas, phēmi de Gorothēnoi kai Dositheoi, hotan hoi Ioudaioi epitelōsi, tōn te Azymōn kai Paschōn, Pentēkostēs te kai Skēnopēgiōn kai nēsteias tēs parʼ autois nomiteuomenēs hēmeran mian. hoi de alloi ouch houtōs poiousin, alla idiazontōs en mēsin hois proeipamen.
And they, I mean the Gorothenes and Dositheans, keep the festivals when the Jews celebrate them: Unleavened Bread and Passover, Pentecost and Tabernacles, and the one-day fast customary among them. The others do not do so, but keep them separately in the months we mentioned.
Notes and citation
Summary: The Gorothenes and Dositheans keep the feasts with the Jews.
- The one-day fast is the Day of Atonement.
Cite (SBL): Epiphanius, Pan. 12.1.2 (Holl GCS 25/31:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/8-4-1/#p-12-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.