The Well-Anchored Man 12.1–22.7
Greek text: Holl, GCS 25 (Greek text: Karl Holl, ed., Epiphanius, Band 1 (GCS 25, Leipzig: Hinrichs, 1915), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 12
12.1Holl GCS 25:20
12. Ὅμως ὑποδείγματι κεχρημένος ὁ αὐτὸς ἅγιος ἀπόστολος »οὐδείς« φησίν »οἶδεν ἄνθρωπος τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνω«·
12. Homōs hypodeigmati kechrēmenos ho autos hagios apostolos »oudeis« phēsin »oiden anthrōpos ta tou anthrōpou, ei mē to pneuma tou anthrōpou to katoikoun en autǭ; houtō kai ta tou theou oudeis egnō«;
Yet the same holy apostle, using an example, says, “No man knows the things of a man except the spirit of the man that dwells in him; so also no one has known the things of God”;
1 Cor 2:11 (quotation, high confidence)
Notes and citation
Summary: Paul compares God's Spirit to the human spirit.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 12.1 (Holl GCS 25:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.2Holl GCS 25:20
καὶ οὐκ εἶπεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ τὸ κατοικοῦν ἐν αὐτῷ‘, ἀλλὰ τὸ πνεῦμα τοῦ θεοῦ« μόνον, οἴνα μή τις σύνθετον καὶ συγκείμενον νοήσῃ τὸ θεῖον·
kai ouk eipen ei mē to pneuma tou theou to katoikoun en autǭ‘, alla to pneuma tou theou« monon, oina mē tis syntheton kai synkeimenon noēsę̄ to theion;
and he did not say “except the Spirit of God that dwells in him,” but only “the Spirit of God,” so that no one might think the divine compound and composite.
1 Cor 2:11 (allusion, high confidence)
Notes and citation
Summary: Paul avoids implying that God is composite.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 12.2 (Holl GCS 25:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.3Holl GCS 25:20
εἰ μὴ«, φησί, »τὸ πνεῦμα τοῦ θεοῦ«· τὸ γὰρ πνεῦμα τοῦ θεοῦ πάντα ἐρευνᾷ, καὶ τὰ βάθη θεοῦ«.
ei mē«, phēsi, »to pneuma tou theou«; to gar pneuma tou theou panta ereuną, kai ta bathē theou«.
“Except,” he says, “the Spirit of God”; for “the Spirit of God searches all things, even the depths of God.”
1 Cor 2:11 (quotation, high confidence) · 1 Cor 2:10 (quotation, high confidence)
Notes and citation
Summary: The Spirit searches the depths of God.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 12.3 (Holl GCS 25:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.4Holl GCS 25:20
οὐχ ἀλλότριον τοίνυν τὸ πνεῦμα τοῦ θεοῦ τὸ ἐρευνῶν βάθη θεοῦ. εἰ γὰρ ἡμᾶς μέμφεται τὸ θεῖον γράμμα λέγον »ἃ προσετάγη σοι, ταῦτα διανοοῦ, καὶ οὐ χρεία ἐστί σοι τῶν κρυπτῶν‘, καί »ὑψηλότερά σου μὴ ζήτει καὶ βαθύτερά σου μὴ ἐξέταζε«, ἆρα εἴπωμεν καὶ περὶ τοῦ πνεύματος ὅτι μᾶλλον μᾶλλον καὶ οὐχὶ μᾶλλον γελοιότητι ἐρευνᾷ τὰ βάθη τοῦ θεοῦ;
ouch allotrion toinyn to pneuma tou theou to ereunōn bathē theou. ei gar hēmas memphetai to theion gramma legon »ha prosetagē soi, tauta dianoou, kai ou chreia esti soi tōn kryptōn‘, kai »hypsēlotera sou mē zētei kai bathytera sou mē exetaze«, ara eipōmen kai peri tou pneumatos hoti mallon mallon kai ouchi mallon geloiotēti ereuną ta bathē tou theou?
So the Spirit of God who searches the depths of God is not foreign. For if the divine writing rebukes us, saying, “Think about what has been commanded you, and you have no need of hidden things,” and “Do not seek what is higher than you, and do not examine what is deeper than you,” shall we say of the Spirit too that he searches the depths of God rather out of folly?
Notes and citation
Summary: The Spirit's searching is not the forbidden prying of which Sirach warns.
- The quotations are Sir 3:22 and 3:21. The last clause is damaged (μᾶλλον is repeated); translated by sense.
Notes on the original text
- Digital text corrected (repeated word): περὶ τοῦ τοῦ πνεύματος → περὶ τοῦ πνεύματος.
Extrabiblical texts: Sir 3:22 (Sirach [in RC, EO, ETH canons]; quotation); Sir 3:21 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 12.4 (Holl GCS 25:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.5Holl GCS 25:20
ποῦ γὰρ ἐρευθιᾷ τὰ βάθη τοῦ θεοῦ; διὰ ποίαν αἰτίαν; λέγε, ὡ ἀνόητε· ὡς περιεργαζόμενον; ὡς ἀλλοτριεπίσκοπον; ὡς μὴ ἰδίων ἐπιθυμοῦν; μὴ γένοιτο.
pou gar ereuthią ta bathē tou theou? dia poian aitian? lege, hō anoēte; hōs periergazomenon? hōs allotriepiskopon? hōs mē idiōn epithymoun? mē genoito.
For where does he search the depths of God? For what reason? Tell me, foolish man: as a busybody? As meddling in others' affairs? As desiring what is not his own? God forbid.
Notes and citation
Summary: The Spirit does not search God as an outsider would.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 12.5 (Holl GCS 25:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.6Holl GCS 25:20
ἀλλʼ ἐπειδὴ καταξιοῦνται οἱ ἅγιοι τὸ πνεῦμα τὸ ἄλγιον ἐν ἑαυτοῖς κατοικίζειν, ἐπὰν ἐν τοῖς ἁγίοις γένηται τὸ πνεῦμα τὸ ἄλγιον, χαρίζεται αὐτοῖς ἐρευνᾶν τὰ βάθη τοῦ θεοῦ. εἰς τὸ βαθέως δοξάζειν, ὡς καὶ Δαυὶδ τοῦτο ὁμολογεῖ ἐκ βαθέων‘ γάρ φησιν »ἐκέκραξά σοι κύριε«), καὶ ἀπειραγάθως καὶ μὴ σμικρῶς καὶ εὐτελῶς, καθάπερ οἱ τῆς Ἀρείου αἱρέσεως καὶ αἱ ἔξωθεν πᾶσαι.
allʼ epeidē kataxiountai hoi hagioi to pneuma to algion en heautois katoikizein, epan en tois hagiois genētai to pneuma to algion, charizetai autois ereunan ta bathē tou theou. eis to batheōs doxazein, hōs kai Dauid touto homologei ek batheōn‘ gar phēsin »ekekraxa soi kyrie«), kai apeiragathōs kai mē smikrōs kai eutelōs, kathaper hoi tēs Areiou haireseōs kai hai exōthen pasai.
But since the saints are counted worthy to have the Holy Spirit dwell in them, when the Holy Spirit comes to be in the saints, he grants them to search the depths of God, so as to glorify deeply (as David too confesses, saying, “Out of the depths I have cried to you, O Lord”), and with boundless goodness, not meanly and cheaply, like those of the heresy of Arius and all those outside.
Ps 130:1 (129:1 LXX) (quotation, high confidence)
Notes and citation
Summary: The indwelling Spirit enables the saints to glorify God deeply, unlike the Arians.
Cite (SBL): Epiphanius, Anc. 12.6 (Holl GCS 25:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.7Holl GCS 25:20–21
καὶ ἐζῆτε ὁ νόμος διὰ Μωυσέως ἐδόθη, αἱ μετʼ αὐτὸν σχισθεῖσαι αἱρέσεις πρὸ τῆς Χριστοῦ ἐνσάρκου παρουσίας ἕνδεκα καὶ μετὰ τὴν ἔνσαρκον παρομοίαν ἄλλαι ἐξήκοντα. χοιρὶς τῶν πρὸ τοῦ νόμου καὶ πασῶν τούτων πέντε καὶ τῶν ἄλλων τεσσάρων Ἑλληνικῶν αἱρέσεων, αἴτινές εἰσι πρὸ νόμου ἐννέα· ὁμοῦ δὲ ἅπασαι σὺν ταῖς ἑαυτῶν μητράσι τὸν ἀριθμὸν ὀγδοήκοτα.
kai ezēte ho nomos dia Mōyseōs edothē, hai metʼ auton schistheisai haireseis pro tēs Christou ensarkou parousias hendeka kai meta tēn ensarkon paromoian allai exēkonta. choiris tōn pro tou nomou kai pasōn toutōn pente kai tōn allōn tessarōn Hellēnikōn haireseōn, aitines eisi pro nomou ennea; homou de hapasai syn tais heautōn mētrasi ton arithmon ogdoēkota.
And since the law was given through Moses, the heresies that split off after him before the incarnate coming of Christ were eleven, and after the incarnate coming another sixty; besides those before the law, five of all these, and the other four Greek heresies, which are nine before the law; all together with their mothers number eighty.
John 1:17 (allusion, medium confidence)
Notes and citation
Summary: Epiphanius counts eighty heresies in all.
- The count matches the eighty heresies of the Panarion; the arithmetic as printed is compressed and partly damaged, and is translated as written.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 12.7 (Holl GCS 25:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.8Holl GCS 25:21
ὠν εἰσι μητέρες μὲν πέντε οὕτως· Βαρβαρισμὸς Σκυθισμὸς Ἑλληνισμὸς Ἰουδαΐσμὸς Σαμαρειτισμός. ἐκ τούτων, ἐξ Ἑλληνισμοῦ μὲν αἱρέσεις τέσσαρες· Πυθαγορείων Πλατωνικῶν Στωϊκῶν Ἐπικουρείων.
ōn eisi mēteres men pente houtōs; Barbarismos Skythismos Hellēnismos Ioudaïsmos Samareitismos. ek toutōn, ex Hellēnismou men haireseis tessares; Pythagoreiōn Platōnikōn Stōïkōn Epikoureiōn.
Of these the mothers are five, thus: Barbarism, Scythism, Hellenism, Judaism, Samaritanism. From these, from Hellenism, four heresies: those of the Pythagoreans, Platonists, Stoics, and Epicureans.
Notes and citation
Summary: The five mother-heresies and the four Greek schools.
Notes on the original text
- Digital text corrected (OCR: Latin letters): Στviκῶν → Στωϊκῶν.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 12.8 (Holl GCS 25:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
12.9Holl GCS 25:21
ἀπὸ δὲ τοῦ νόμου πρὸ ⟨τῆς⟩ Χριστοῦ παρομοίας τῆς ἐνσάρκου ἕνδεκα· ἐκ μὲν Ἰουδαίων ἑπτὰ· Γραμματέων Φαρισαίων Σαδδουκαίων Ὀσσαίων Νασαραίων Ἡμεροβαπτιστῶν Ἡρωδιανῶν· ἐκ δὲ Σαμαρειτῶν τέσσαρες· Γοροθηνῶν Σεβουαίων Ἐσσηνῶν Δοσιθέων· ὁμοῦ ἕνδεκα ἀπὸ νόμου ἐξ Ἰουδαίων καὶ Σαμαρειτῶν φύουσαι.
apo de tou nomou pro ⟨tēs⟩ Christou paromoias tēs ensarkou hendeka; ek men Ioudaiōn hepta; Grammateōn Pharisaiōn Saddoukaiōn Ossaiōn Nasaraiōn Hēmerobaptistōn Hērōdianōn; ek de Samareitōn tessares; Gorothēnōn Sebouaiōn Essēnōn Dositheōn; homou hendeka apo nomou ex Ioudaiōn kai Samareitōn phyousai.
And from the law until the incarnate coming of Christ, eleven: from the Jews seven, Scribes, Pharisees, Sadducees, Ossaeans, Nasaraeans, Hemerobaptists, Herodians; and from the Samaritans four, Gorothenes, Sebuaeans, Essenes, Dositheans: in all eleven, springing from the law, from Jews and Samaritans.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eleven heresies arose among Jews and Samaritans between the law and Christ.
- The list follows the Panarion's catalogue; the group names are Epiphanius's.
Notes on the original text
- Digital text corrected (OCR: ο for σ): Χριοτοῦ → Χριστοῦ.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 12.9 (Holl GCS 25:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-12-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 13
13.1Holl GCS 25:21
13. Πᾶσαι οὐν αἱ πρὸ τῆς ἐνσάρκου τοῦ Χριστοῦ Χριστοῦ ἀπὸ Ἀδὰμ ἀρξάμεναι καὶ μέχρις αὐτῆς εἴκοσίν εἰσι. μετὰ δὲ τὴν ἔνσαρκον τοῦ Χριστοῦ παρομοίαν ἕως βασιλείας Οὐαλεντινιανοῦ καὶ Οὐάλεντος καὶ Γρατιανοῦ πᾶσαι αἱ αἱρέσεις αἱ ψευδῶς ἐπιφημίσασαι τὸ τοῦ Χριστοῦ ὄνομα ἑαυταῖς ἐξήκοντά εἰσιν, οὕτως ἀριθμούμεναι·
13. Pasai oun hai pro tēs ensarkou tou Christou Christou apo Adam arxamenai kai mechris autēs eikosin eisi. meta de tēn ensarkon tou Christou paromoian heōs basileias Oualentinianou kai Oualentos kai Gratianou pasai hai haireseis hai pseudōs epiphēmisasai to tou Christou onoma heautais exēkonta eisin, houtōs arithmoumenai;
So all those before the incarnate ⟨coming⟩ of Christ, beginning from Adam up to it, are twenty. And after the incarnate coming of Christ, up to the reign of Valentinian, Valens, and Gratian, all the heresies that have falsely given themselves the name of Christ are sixty, counted thus:
Notes and citation
Summary: Twenty heresies before Christ and sixty after, up to the present emperors.
- “Christ” is repeated in the digital text, probably in place of a word such as “coming.” The emperors date the work to ca. 374.
Notes on the original text
- Digital text corrected (OCR: ν for τ): Γρανιανοῦ → Γρατιανοῦ.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 13.1 (Holl GCS 25:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
13.2Holl GCS 25:21–22
Μενανδριανοὶ Μενανδριανοὶ Σατορνῖλοι Βασιλειδιανοὶ Νικολαϊ ται Γνωστικοί, οἱ καὶ Στρατιωτικοὶ καὶ Φιβιωνῖται παρὰ δέ τισι Σεκουνδιανῖται πὰρ ἄλλοις δὲ Σωκρατῖται παρʼ ἑτέροις δὲ Ζακχαῖοι παρὰ δὲ τισι Δοδδιανοὶ λεγόμενοι καὶ Βορβορῖται ⟨καὶ Καρποκρατῖται Κηρινθιανοί, οἱ καὶ Μηρινθιανοί, Ναςωραῖοι Οὐαλεντῖνοι Οὐαλεντῖνοι Σεκουνόιανοί, οἷς συνάπτεται Ἐπιφάνης καὶ Ἰσίδωρος, Πτολεμαιονῖται Μαρκώσιοι Κολορβάσιοι Ἠρακλεωνῖται Οφῖται Καϊανοὶ Σηθιανοὶ Ἀρχοντικοὶ Κερδωνιανοὶ Μαρκιωνισταὶ Λουκιανισταὶ Ἀπελληϊανοὶ Σευηριανοὶ Τατιανοὶ Ἐγκρατῖται κατὰ Φρύγας, οἱ καὶ Μοντανισταὶ καὶ Τασκοδρουγῖται, Πεπουζιανοί, οἱ καὶ Πρισκιλλιανοὶ καὶ Κυϊντιλλιανοί, οἷς συνάπτονται Ἀρτοτυρῖται, Τεσσαρεσκσιδεκατῖται, οἱ τὸ πάσχα μίαν ἡμέραν τοῦ ἔτους ποιοῦντες, Ἀλογοι, οἱ τὸ εὐαγγέλιον καὶ τὴν ἀποκάλυψιν Ἰωάννου μὴ δεχόμενοι Ἀλογοι, Σαμφαῖοι, οἱ καὶ Ἑλκεσαῖοι, Θεοδοτιανοὶ Μελχισεδεκιανοὶ Βαρδησιανισταὶ Νοητιανοὶ Οὐαλήσιοι Καθαροί, οἱ καὶ Ναυαταῖοι, οἱ καὶ Μοντήσιοι, ὡς ἐν Ῥώμῃ καλοῦνται, Ἀγγελικοὶ Ἀποστολικοί, ⟨οἰ καὶ⟩ Ἀποτάκται, Σταβλησιανοὶ Ὠριγενιασταί, οἱ καὶ αἰσχροποιοί, Ὠριγενιασταὶ οἱ τοῦ Ἀδαμαντίου, ἡ Παύλου τοῦ Σαμοσατέως, L J ανιχαῖοι, οἱ καὶ Ἀκουανῖται, Ἱερακῖται μελιτιανοί, οἱ κατʼ Αἴγυπτον σχίσμα ὄντες, Ἀρεικοὶ, οἱ καὶ Ἀρειομανῖται, Αὐδιανῶν τὸ σχίσμα, ἀλλʼ οὐχ αἵρεσις, Φωτεινιανοὶ Μαρκελλιανοὶ Ἠμιάρειοι Πνευματομάχοι, οἱ τὸ ἅγιον πνεῦμα τοῦ θεοῦ βλασφημοῦντες, Ἀδριανοὶ Ἀέτιοι, οἱ καὶ Ἀνόμοιοι, οἷς συνάπτεται Εὐνόμιος, μᾶλλον δὲ ὁ ἄνομος, Διμοιριται, οἱ μὴ τελείαν Χριστοῦ τὴν ἐνανθρώπησιν ὁμολογοῦντες, ⟨οἱ καὶ⟩ Ἀπολλινάριοι, καὶ οἱ τὴν ἁγίαν Μαρίαν λέγοντες μετὰ τὸ τὸν σωτῆρα γεγεννηκέναι τῷ Ἰωσὴφ συνῆφθαι, οὕστινας ἐκαλέσαμεν Ἀντιδικομμαριαμίτας, καὶ οἱ εἰς ὄνομα αὐτῆς κολλυρίδα προσφέροντες, οἳ καλοῦνται Κολλυριδιανοί, Μεσσαλιανοί, οἷς συνάπτονται Μαρτυριανοὶ ⟨οἱ⟩ ἀπὸ Ἑλλήνων καὶ Εὐφημῖται καὶ Σατaνιανοί.
Menandrianoi Menandrianoi Satorniloi Basileidianoi Nikolaï tai Gnōstikoi, hoi kai Stratiōtikoi kai Phibiōnitai para de tisi Sekoundianitai par allois de Sōkratitai parʼ heterois de Zakchaioi para de tisi Doddianoi legomenoi kai Borboritai ⟨kai Karpokratitai Kērinthianoi, hoi kai Mērinthianoi, Nasōraioi Oualentinoi Oualentinoi Sekounoianoi, hois synaptetai Epiphanēs kai Isidōros, Ptolemaionitai Markōsioi Kolorbasioi Ērakleōnitai Ophitai Kaïanoi Sēthianoi Archontikoi Kerdōnianoi Markiōnistai Loukianistai Apellēïanoi Seuērianoi Tatianoi Enkratitai kata Phrygas, hoi kai Montanistai kai Taskodrougitai, Pepouzianoi, hoi kai Priskillianoi kai Kyïntillianoi, hois synaptontai Artotyritai, Tessaresksidekatitai, hoi to pascha mian hēmeran tou etous poiountes, Alogoi, hoi to euangelion kai tēn apokalypsin Iōannou mē dechomenoi Alogoi, Samphaioi, hoi kai Helkesaioi, Theodotianoi Melchisedekianoi Bardēsianistai Noētianoi Oualēsioi Katharoi, hoi kai Nauataioi, hoi kai Montēsioi, hōs en Rhōmę̄ kalountai, Angelikoi Apostolikoi, ⟨oi kai⟩ Apotaktai, Stablēsianoi Ōrigeniastai, hoi kai aischropoioi, Ōrigeniastai hoi tou Adamantiou, hē Paulou tou Samosateōs, L J anichaioi, hoi kai Akouanitai, Hierakitai melitianoi, hoi katʼ Aigypton schisma ontes, Areikoi, hoi kai Areiomanitai, Audianōn to schisma, allʼ ouch hairesis, Phōteinianoi Markellianoi Ēmiareioi Pneumatomachoi, hoi to hagion pneuma tou theou blasphēmountes, Adrianoi Aetioi, hoi kai Anomoioi, hois synaptetai Eunomios, mallon de ho anomos, Dimoiritai, hoi mē teleian Christou tēn enanthrōpēsin homologountes, ⟨hoi kai⟩ Apollinarioi, kai hoi tēn hagian Marian legontes meta to ton sōtēra gegennēkenai tǭ Iōsēph synēphthai, houstinas ekalesamen Antidikommariamitas, kai hoi eis onoma autēs kollyrida prospherontes, hoi kalountai Kollyridianoi, Messalianoi, hois synaptontai Martyrianoi ⟨hoi⟩ apo Hellēnōn kai Euphēmitai kai Satanianoi.
Menandrians, Saturnilians, Basilidians, Nicolaitans, Gnostics, also called Stratiotics and Phibionites, by some Secundians, by others Socratites, by others Zacchaeans, by some called Coddians and Borborites; ⟨and⟩ Carpocratians; Cerinthians, also called Merinthians; Nazoraeans; Valentinians; Secundians, with whom Epiphanes and Isidore are joined; Ptolemaeans; Marcosians; Colorbasians; Heracleonites; Ophites; Cainites; Sethians; Archontics; Cerdonians; Marcionites; Lucianists; Apelleans; Severians; Tatianists; Encratites; Cataphrygians, also called Montanists and Tascodrugites; Pepuzians, also called Priscillianists and Quintillianists, with whom the Artotyrites are joined; Quartodecimans, who keep the Passover on one day of the year; Alogi, who do not accept the Gospel and the Revelation of John; Sampsaeans, also called Elkesaites; Theodotians; Melchizedekians; Bardesianists; Noetians; Valesians; Cathari, also called Novatianists, also called Montesians, as they are called at Rome; Angelics; Apostolics, ⟨also called⟩ Apotactics; Sabellians; Origenists, also called the shameful; Origenists, those of Adamantius; the heresy of Paul of Samosata; Manichaeans, also called Acuanites; Hieracites; Melitians, who are a schism in Egypt; Arians, also called Ariomaniacs; the schism of the Audians, but not a heresy; Photinians; Marcellians; Semi-Arians; Pneumatomachi, who blaspheme the Holy Spirit of God; Aerians; Aetians, also called Anomoeans, with whom Eunomius, or rather the lawless one, is joined; Dimoerites, who do not confess the full incarnation of Christ, ⟨also called⟩ Apollinarians; and those who say that holy Mary was united with Joseph after she had given birth to the Savior, whom we have called Antidicomarianites; and those who offer a cake in her name, who are called Collyridians; Messalians, with whom are joined the Martyrians ⟨who come⟩ from the Greeks, the Euphemites, and the Satanians.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius lists the sixty Christian heresies of the Panarion.
- The Panarion's list begins with the Simonians; the digital text has “Menandrians” twice, apparently in its place. Several names are garbled in the digital text (Σταβλησιανοί for Sabellians, Ἀδριανοί for Aerians, a lost letter before Manichaeans) and are given in their usual forms. The list is Epiphanius's own polemical classification.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 13.2 (Holl GCS 25:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 14
14.1Holl GCS 25:22
14. Καὶ ἁπλῶς περιεκάκησα καὶ περικακῶ τοσούτων αἱρέσεων ὀνόματά εἰς ἀριθμὸν φέρειν καὶ τὰς ἀθεμίτους αὐτῶν πράξεις διηγεῖσθαι καὶ ἔτι τῶν δύο σχισμάτων,
14. Kai haplōs periekakēsa kai perikakō tosoutōn haireseōn onomata eis arithmon pherein kai tas athemitous autōn praxeis diēgeisthai kai eti tōn dyo schismatōn,
And I have simply grown weary, and still grow weary, of counting the names of so many heresies and recounting their lawless deeds, and further of the two schisms:
Notes and citation
Summary: He is weary of recounting the heresies and the two schisms.
Notes on the original text
- Digital text corrected (OCR: dropped letter): διηεῖσθαι → διηγεῖσθαι.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 14.1 (Holl GCS 25:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
14.2Holl GCS 25:22
τῶν τε κατʼ Αἴγυπτόν φημι προειρημένων Μελιτιανῶν, τῶν διὰ τὴν ἐπὶ τοῦ διωγμοῦ γενομένην τινῶν πτῶσιν παρὰ δὲ τῶν ἡμετέρων δεχθέντων ἐν τοῖς αὐτῶν κλήροις μετὰ μετάνοιαν ἑαυτοὺς σχισάντων,
tōn te katʼ Aigypton phēmi proeirēmenōn Melitianōn, tōn dia tēn epi tou diōgmou genomenēn tinōn ptōsin para de tōn hēmeterōn dechthentōn en tois autōn klērois meta metanoian heautous schisantōn,
I mean the Melitians in Egypt, mentioned above, who split themselves off because some who had lapsed during the persecution were received by our people into their clerical ranks after repentance,
Notes and citation
Summary: The Melitians split over the readmission of the lapsed.
Topics: Heresy, Persecution
Cite (SBL): Epiphanius, Anc. 14.2 (Holl GCS 25:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
14.3Holl GCS 25:22
οὐ μὴν δὲ ἐν αἱρέσει ὄντων καὶ τῶν κατὰ τὴν Μεσοποταμίαν προειρημένων ὡσαύτως Αὐδιανῶν, τῶν καὶ ⟨αὐτῶν⟩ σχίσμα ὄντων, ἀλλʼ οὐκ πίστιν ἐχόντων, μόνον ἰδιωτικῶς περὶ τοῦ κατʼ εἰκόνα φιλονεικούν- των, οὐ διὰ πίστιν ⟨δὲ⟩ ἀφηνιαζόντων καὶ ἑαυτοὺς ἀφοριζόντων διὰ τι ἕτερον, ἀλλὰ κατὰ ἐθελοακρότητα δικαιοσύνης δῆθεν, διὰ τὸ μὴ συγκοινωνεῖν ἐπισκόποις καὶ πρεσβυτέροις τοῖς χρυσὸν καὶ ἄργυρον κεκτημένοις καὶ διὰ τὸ ποιεῖν τὸ πάσχα ἐν ᾡ καιρῷ Ἰουδαῖοι ποιοῦσι, καὶ σχιζόντων ἑαυτοὺς τούτων χάριν καὶ ἀπαλλοτριούντων τῆς ἑνώσεως τῆς ὀρθοδόξου ἐκκλησίας.
ou mēn de en hairesei ontōn kai tōn kata tēn Mesopotamian proeirēmenōn hōsautōs Audianōn, tōn kai ⟨autōn⟩ schisma ontōn, allʼ ouk pistin echontōn, monon idiōtikōs peri tou katʼ eikona philoneikoun- tōn, ou dia pistin ⟨de⟩ aphēniazontōn kai heautous aphorizontōn dia ti heteron, alla kata etheloakrotēta dikaiosynēs dēthen, dia to mē synkoinōnein episkopois kai presbyterois tois chryson kai argyron kektēmenois kai dia to poiein to pascha en hǭ kairǭ Ioudaioi poiousi, kai schizontōn heautous toutōn charin kai apallotriountōn tēs henōseōs tēs orthodoxou ekklēsias.
though they are not in heresy; and likewise the Audians in Mesopotamia, mentioned above, who are ⟨themselves⟩ a schism but do not hold [a false] faith. They only quarrel, in an unlearned way, about “the image,” and they did not break away for the sake of faith ⟨but⟩ separated themselves for other reasons: out of a self-chosen extremity of supposed righteousness, because they will not share communion with bishops and presbyters who own gold and silver, and because they keep the Passover at the time when the Jews keep it; for these reasons they split themselves off and estrange themselves from the unity of the orthodox church.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Audians are schismatics, not heretics, over the image of God, wealth, and Easter's date.
- “The image” refers to the Audians' view of how man is made in God's image (Gen 1:26). The Greek of “do not hold [a false] faith” is damaged (ἀλλʼ οὐκ πίστιν); translated by sense.
Topics: Heresy, Church office
Cite (SBL): Epiphanius, Anc. 14.3 (Holl GCS 25:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
14.4Holl GCS 25:22
οἱ γὰρ μὴ λαβόντες πνεῦμα ἅγιον οὐκ ἔμαθον τὰ βάθη τοῦ θεοῦ καὶ εἰς ταύτας περιεκλάσθησαν τὰς αἱρέσεις καὶ εἰς τὰς τῶν σχισμάτων διὰ προφάσεως ἐρεσχελίας. καταλείφοντες γὰρ τὴν ἀλήθειαν ἐπὶ πολλὰς τρίβους ἐβάδισαν, ἄλλοτε ἄλλως καὶ ἄλλα διανοούμενοι.
hoi gar mē labontes pneuma hagion ouk emathon ta bathē tou theou kai eis tautas perieklasthēsan tas haireseis kai eis tas tōn schismatōn dia prophaseōs ereschelias. kataleiphontes gar tēn alētheian epi pollas tribous ebadisan, allote allōs kai alla dianooumenoi.
For those who have not received the Holy Spirit have not learned the depths of God, and were broken off into these heresies and into those of the schisms on a pretext of idle talk. For leaving the truth they walked on many paths, thinking now one thing, now another.
1 Cor 2:10 (allusion, high confidence)
Notes and citation
Summary: Without the Spirit people wander into heresies and schisms.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 14.4 (Holl GCS 25:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-14-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
14.5Holl GCS 25:22–23
φησὶ δὲ ὁ αὐτὸς ἅγιος ἀπόστολος, δηλῶν ἡμῖν διʼ ἣν αἰτίαν τοῦτο εἶπεν, »ἡμεῖς δὲ τὸ πνεῦμα τοῦ θεοῦ ἐλάβομεν, ὅπως γνῶμεν τὰ ἐκ θεοῦ χαρισθέντα ἡμῖν. ἅ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος ἁγίου πνευματικοῖς πνευματικὰ συγκρίνοντες καὶ τὰ ἐξῆς. τὸ πνεῦμα τοίνυν τοῦ θεοῦ οὐκ ἀλλότριον θεοῦ. εἰ γὰρ ἀλλότριον θεοῦ ἐστι, πῶς τὰ βάθη τοῦ θεοῦ ἐρευνᾷ;
phēsi de ho autos hagios apostolos, dēlōn hēmin diʼ hēn aitian touto eipen, »hēmeis de to pneuma tou theou elabomen, hopōs gnōmen ta ek theou charisthenta hēmin. ha kai laloumen, ouk en didaktois sophias logois, allʼ en didaktois pneumatos hagiou pneumatikois pneumatika synkrinontes kai ta exēs. to pneuma toinyn tou theou ouk allotrion theou. ei gar allotrion theou esti, pōs ta bathē tou theou ereuną?
And the same holy apostle, showing us for what reason he said this, says, “But we have received the Spirit of God, that we may know the things given us by God, which we also speak, not in words taught by wisdom, but in words taught by the Holy Spirit, comparing spiritual things with spiritual,” and so on. So the Spirit of God is not foreign to God. For if he is foreign to God, how does he search the depths of God?
1 Cor 2:12 (quotation, high confidence) · 1 Cor 2:13 (quotation, high confidence)
Notes and citation
Summary: Paul's words show the Spirit is not foreign to God.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 14.5 (Holl GCS 25:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-14-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
14.6Holl GCS 25:23
ἀλλὰ τί ἐρεῖς μοι, ὠ κενόδοξε, ὁ πολεμῶν σεαυτόν, ἵνα μὴ εἵπω τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ; τί γάρ, κενόδοξε, πολεμεῖς τὸν ἀκαταπολέμητον; τί μάχῃ τῷ ἀκαταμαχήτῳ; σκληρόν σοι πρὸς κέντρα λακτίζειν«. σεαυτὸν σκανδαλίζεις καὶ οὐ τὸν Λόγον, σαυτὸν ἁλίσκεις καὶ οὐ τὸ πνεῦμα, σαυτὸν ἀπαλλοτριοῖς ἀπὸ τῆς τοῦ θεοῦ χάριτος καὶ οὐ τὸν υἱὸν ἀπὸ πατρὸς οὐδὲ τὸ πνεῦμα τὸ ἅγιον ἀπὸ πατρὸς καὶ υἱοῦ.
alla ti ereis moi, ō kenodoxe, ho polemōn seauton, hina mē heipō to pneuma to hagion tou theou? ti gar, kenodoxe, polemeis ton akatapolemēton? ti machę̄ tǭ akatamachētǭ? sklēron soi pros kentra laktizein«. seauton skandalizeis kai ou ton Logon, sauton haliskeis kai ou to pneuma, sauton apallotriois apo tēs tou theou charitos kai ou ton huion apo patros oude to pneuma to hagion apo patros kai huiou.
But what will you say to me, vainglorious man, you who war against yourself, so as not to say against the Holy Spirit of God? Why, vainglorious man, do you war against the one who cannot be warred down? Why fight the invincible? “It is hard for you to kick against the goads.” You make yourself stumble, not the Word; you ensnare yourself, not the Spirit; you estrange yourself from the grace of God, not the Son from the Father, nor the Holy Spirit from Father and Son.
Acts 26:14 (quotation, high confidence)
Notes and citation
Summary: The opponent of the Spirit harms only himself.
Cite (SBL): Epiphanius, Anc. 14.6 (Holl GCS 25:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-14-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 15
15.1Holl GCS 25:23
15. Πάντως γὰρ λέγεις κατὰ δεινότητα· ἤκουσα γὰρ ἤδη καί τινας κραταιόφρονος τὴν τοῦ θεοῦ καὶ σωτῆρος ἡμῶν ἀλήθειαν μετατιθέντας εἰς βλασφημίας καὶ λέγοντας· »ἐρευνᾷ μὲν τὰ βάθη τοῦ θεοῦ, ἀλλʼ οὐ καταλαμβάνει«, διὰ τὸ μἠ προσκεῖσθαι τῷ ῥητῷ τὸν λόγον τοῦτον, ἀλλὰ μόνον εἰπεῖν τὸν ἀπόστολον »ἐρευνᾷ τὰ βάθη τοῦ θεοῦ«· καὶ οὐ πρόσκειται τὸ καταλαμβάνει.
15. Pantōs gar legeis kata deinotēta; ēkousa gar ēdē kai tinas krataiophronos tēn tou theou kai sōtēros hēmōn alētheian metatithentas eis blasphēmias kai legontas; »ereuną men ta bathē tou theou, allʼ ou katalambanei«, dia to mē proskeisthai tǭ rhētǭ ton logon touton, alla monon eipein ton apostolon »ereuną ta bathē tou theou«; kai ou proskeitai to katalambanei.
For no doubt you say, with cleverness (for I have already heard some, with a stubborn mind, turning the truth of our God and Savior into blasphemies and saying), “He searches the depths of God, but does not comprehend them,” because this word is not added to the text; the apostle only said, “searches the depths of God,” and “comprehends” is not added.
1 Cor 2:10 (quotation, high confidence)
Notes and citation
Summary: Some say the Spirit searches but does not comprehend God's depths.
Cite (SBL): Epiphanius, Anc. 15.1 (Holl GCS 25:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.2Holl GCS 25:23
ὡ πολλῆς ἠλιθιότητος χρεία γὰρ ἠν, ὠ θεήλατε, μετὰ τὸ εἰπεῖν ἐρευνᾷ εἰπεῖν τὸ καταλαμβάνει; κατὰ γὰρ τὴν σὴν ἀφυίαν χωλὸν ἂν ηὑρίσκετο τὸ πρᾶγμα ⟨μὴ⟩ προστιθεμένης τῆς λέξεως ταύτης;
hō pollēs ēlithiotētos chreia gar ēn, ō theēlate, meta to eipein ereuną eipein to katalambanei? kata gar tēn sēn aphuian chōlon an hēurisketo to pragma ⟨mē⟩ prostithemenēs tēs lexeōs tautēs?
O great folly! Was there any need, you god-stricken man, after saying “searches” to say “comprehends”? According to your dullness, would the matter be found lame if this word were ⟨not⟩ added?
Textual problem in this passage: see the notes.
Notes and citation
Summary: The word “comprehends” did not need to be added.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.2 (Holl GCS 25:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.3Holl GCS 25:23
νῦν δὲ οὐχ ὐπολείπεταί σοι πρόφασις. πανταχόθεν γὰρ ἡ γραφὴ συνάγει τῷ εὐλαβεστάτῳ ἀνδρὶ τὴν ἀλήθειαν. περὶ γὰρ τοῦ παντοκράτορος θεοῦ γέγραπται οὕτως ὅτι »ὁ θεὸς δοκιμάζων νεφροὺς(( καὶ ἐρευνῶν ταμιεῖα κοιλίας«. εἰ δὲ δοκιμάςει νεφρούς, ἆρα οὐκ οἶδεν ὅ τι δοκιμάζει;
nyn de ouch ypoleipetai soi prophasis. pantachothen gar hē graphē synagei tǭ eulabestatǭ andri tēn alētheian. peri gar tou pantokratoros theou gegraptai houtōs hoti »ho theos dokimazōn nephrous(( kai ereunōn tamieia koilias«. ei de dokimasei nephrous, ara ouk oiden ho ti dokimazei?
But now no pretext is left to you. For from every side Scripture gathers the truth for the most reverent man. For of the almighty God it is written thus: “God, who tests the kidneys and searches the storerooms of the belly.” If he tests the kidneys, does he not know what he tests?
Ps 7:9 (7:10 LXX) (allusion, medium confidence) · Prov 20:27 (quotation, medium confidence)
Notes and citation
Summary: Scripture says God “searches” too, without implying ignorance.
- The quotation combines Ps 7:9 (LXX 7:10) or Jer 11:20 with Prov 20:27.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.3 (Holl GCS 25:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.4Holl GCS 25:23
ἢ τὸ πᾶν τῆς γνώσεως ἐν τῷ δοκιμάζειν ἀπεφήνατο; »ἐρευνῶν δὲ ταμιεῖα κοιλίας«, πάλιν οὐ πρόσκειται τὸ καταλαμβάνων. ἆρα, ἐὰν μὴ πρόσκειται τῷ ῥητῷ τὸ καταλαμβάνει, θάνατον ἐμαυτῷ προ- ξενήσω παραπλέξας τῷ ῥητῷ τὸ »οὐ καταλαμβάνει« κατὰ τὸν σὸν λόγον, ὦ ἀνόητε;
ē to pan tēs gnōseōs en tǭ dokimazein apephēnato? »ereunōn de tamieia koilias«, palin ou proskeitai to katalambanōn. ara, ean mē proskeitai tǭ rhētǭ to katalambanei, thanaton emautǭ pro- xenēsō paraplexas tǭ rhētǭ to »ou katalambanei« kata ton son logon, ō anoēte?
Or did he declare the whole of knowledge in the testing? “And searches the storerooms of the belly”: again “comprehending” is not added. Then, if “comprehends” is not added to the text, shall I bring death on myself by weaving “does not comprehend” into the text, as you argue, foolish man?
Prov 20:27 (quotation, medium confidence)
Notes and citation
Summary: No one would say God fails to comprehend what he searches.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.4 (Holl GCS 25:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.5Holl GCS 25:23–24
οὕτως οὖν καὶ περὶ τοῦ πνεύματος τοῦ ἁγίου εἴρηται ὅτι ἐρευνᾷ καὶ οὐ χρεία ἦν εἰπεῖν ὅτι καὶ καταλαμβάνει. ἐπ αὐτοῦ ⟨γὰρ τοῦ⟩ λόγου δηλοῖ ὅτι ἔστιν ἐν τῷ πνεύματι τῷ ἁγίῳ ἡ γνῶσις τοῦ θεοῦ καὶ τῶν βαθέων τοῦ θεοῦ. κἄν τε μὴ εἴπῃ καταλαμβάνει, τὸ αὐτό μοι νόησον καὶ μὴ τὴν ἑαυτοῦ ψυχὴν ἀπόλλυε.
houtōs oun kai peri tou pneumatos tou hagiou eirētai hoti ereuną kai ou chreia ēn eipein hoti kai katalambanei. ep autou ⟨gar tou⟩ logou dēloi hoti estin en tǭ pneumati tǭ hagiǭ hē gnōsis tou theou kai tōn batheōn tou theou. kan te mē eipę̄ katalambanei, to auto moi noēson kai mē tēn heautou psychēn apollye.
So also of the Holy Spirit it is said that he searches, and there was no need to say that he also comprehends. ⟨For⟩ by the word itself it shows that the knowledge of God and of the depths of God is in the Holy Spirit. Even if it does not say “comprehends,” understand the same, and do not destroy your own soul.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Spirit's searching implies full knowledge.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.5 (Holl GCS 25:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.6Holl GCS 25:24
ὡς γὰρ ἐπὶ τοῦ πατρὸς οὐ τολμητέον λέγειν τὸ ἐρευνᾷ καὶ οὐ καταλαμβάνει αὐτὸς γὰρ τὸν ἄνθρωπον ἔκτισε σὺν υἱῷ υἱῷ ἁγίῳ πνεύματι· ἀεὶ γὰρ ἡ τριὰς τριὰς καὶ οὐδέποτε προσθήκην λαμβάνει), οὕτω δὴ καὶ περὶ τοῦ ἁγίου πνεύματος νοητέον.
hōs gar epi tou patros ou tolmēteon legein to ereuną kai ou katalambanei autos gar ton anthrōpon ektise syn huiǭ huiǭ hagiǭ pneumati; aei gar hē trias trias kai oudepote prosthēkēn lambanei), houtō dē kai peri tou hagiou pneumatos noēteon.
For as one must not dare to say of the Father that he searches and does not comprehend (for he himself created man with the Son and the Holy Spirit; for the Trinity is always Trinity and never receives an addition), so indeed one must think also of the Holy Spirit.
Notes and citation
Summary: As of the Father, so of the Spirit: searching means knowing.
- A repeated word in the digital text seems to stand for a lost word; translated by sense.
Notes on the original text
- Digital text corrected (OCR: χ for π): καὶ χερὶ τοῦ → καὶ περὶ τοῦ.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.6 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.7Holl GCS 25:24
ὄτταν γὰρ εἴπῃ ὅτι ποιήσωμεν τὸν ἄνθρωπον« ἐν ἀρχῇ γὰρ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«), σημαίνει πατρὸς φωνὴν συγκαλοῦσαν εἰς δημιουργίαν καὶ τὸ ποιήσωμεν λέγων οὐ μόνον εἴποιμι ἂν περὶ τοῦ υἱοῦ ⟨σημαίνει, ἀλλὰ⟩ καὶ ⟨περὶ τοῦ⟩ ἁγίου πνεύματος.
ottan gar eipę̄ hoti poiēsōmen ton anthrōpon« en archę̄ gar epoiēsen ho theos ton ouranon kai tēn gēn«), sēmainei patros phōnēn synkalousan eis dēmiourgian kai to poiēsōmen legōn ou monon eipoimi an peri tou huiou ⟨sēmainei, alla⟩ kai ⟨peri tou⟩ hagiou pneumatos.
For when he says, “Let us make man” (for “in the beginning God made the heaven and the earth”), it signifies the voice of the Father calling to the work of creation; and in saying “Let us make” it ⟨signifies⟩, I would say, not only the Son ⟨but⟩ also the Holy Spirit.
Textual problem in this passage: see the notes.
Gen 1:26 (quotation, high confidence) · Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: “Let us make man” includes the Son and the Spirit.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.7 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.8Holl GCS 25:24
οὕτω γὰρ λέγει »τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν‘. συνδημιουργεῖ τοίνυν ὁ Λόγος τῷ πατρί, συνδημιουργεῖ καὶ τὸ ἅγιον πνεῦμα.
houtō gar legei »tǭ logǭ kyriou hoi ouranoi estereōthēsan kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn‘. syndēmiourgei toinyn ho Logos tǭ patri, syndēmiourgei kai to hagion pneuma.
For thus it says: “By the word of the Lord the heavens were made firm, and all their host by the breath of his mouth.” So the Word creates together with the Father, and the Holy Spirit also creates together.
Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The Word and the Spirit create with the Father.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 15.8 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
15.9Holl GCS 25:24
ὁ τοίνυν ποιήσας τὸν ἄνθρωπον παντοκράτωρ θεὸς οὐκ οἶδε τὰ τοῦ ἀνθρώπου, ἐρευνῶν ταμιεῖα κοιλίας‘; ἀλλὰ τὸ πλεῖστον τῆς τοῦ θεοῦ γνώσεως ὁ λόγος ἐπιφέρει τοῦτο λέγων, ἴνα μή τις τῶν ἐν ἡμῖν ἁμαρτανόωτων νομίσῃ τι ἀπὸ θεοῦ κεκρύφθαι. αὐτὸς γὰρ οἶδε τὸν ἄν- θρωπον καὶ τὰ τοῦ ἀνθρώπου.
ho toinyn poiēsas ton anthrōpon pantokratōr theos ouk oide ta tou anthrōpou, ereunōn tamieia koilias‘? alla to pleiston tēs tou theou gnōseōs ho logos epipherei touto legōn, ina mē tis tōn en hēmin hamartanoōtōn nomisę̄ ti apo theou kekryphthai. autos gar oide ton an- thrōpon kai ta tou anthrōpou.
Does then the almighty God who made man not know the things of man, “searching the storerooms of the belly”? Rather, the word adds this expressing the fullness of God's knowledge, so that none of those among us who sin may think anything is hidden from God. For he knows man and the things of man.
Prov 20:27 (quotation, medium confidence)
Notes and citation
Summary: God's searching expresses his full knowledge of man.
Cite (SBL): Epiphanius, Anc. 15.9 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-15-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 16
16.1Holl GCS 25:24
16. Ἐρευνᾷ τοίνυν ὁ πατὴρ ταμιεῖα κοιλίας καὶ οἶδεν, ἐρευνᾷ τὸ πνεῦμα τὰ βάθη τοῦ θεοῦ καὶ οἶδεν. ἀποκαλύπτει γὰρ ἁγίοις τὰ τοῦ θεοῦ μυστήρια καὶ διδάσκει βαθέως τὸν θεὸν δοξάζειν καὶ τὴν τούτου ἀκαταληψίαν τοῖς αὐτοῦ ὑποδεικνύει.
16. Ereuną toinyn ho patēr tamieia koilias kai oiden, ereuną to pneuma ta bathē tou theou kai oiden. apokalyptei gar hagiois ta tou theou mystēria kai didaskei batheōs ton theon doxazein kai tēn toutou akatalēpsian tois autou hypodeiknyei.
So the Father searches the storerooms of the belly and knows; the Spirit searches the depths of God and knows. For he reveals the mysteries of God to the saints, and teaches them to glorify God deeply, and shows his own people God's incomprehensibility.
1 Cor 2:10 (allusion, high confidence)
Notes and citation
Summary: Father and Spirit both search and know.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 16.1 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.2Holl GCS 25:24
ἄρα γοῦν οὐκ ἀλλότρίον τοῦ θεοῦ τὸ πνεῦμα. οὐ γὰρ εἶπε περὶ ἀγγέλων ἐρευνᾶν βάθη θεοῦ οὐδὲ περὶ ἀρχαγγέλων. »οὐδεὶς γὰρ οἶδε τὴν ἡμέραν οὐδὲ τὴν ὥραν‘. φησὶν ὁ υἱὸς τοῦ θεοῦ οὔτε οἱ ἄγγελοι τοῦ οὐρανοῦ οὔτε ὁ υἱός. εἰ μὴ ὁ πατήρ«.
ara goun ouk allotrion tou theou to pneuma. ou gar eipe peri angelōn ereunan bathē theou oude peri archangelōn. »oudeis gar oide tēn hēmeran oude tēn hōran‘. phēsin ho huios tou theou oute hoi angeloi tou ouranou oute ho huios. ei mē ho patēr«.
So the Spirit is not foreign to God. For it did not say of angels that they search the depths of God, nor of archangels. “For no one knows the day or the hour,” says the Son of God, “neither the angels of heaven nor the Son, except the Father.”
Mark 13:32 (quotation, high confidence) · Matt 24:36 (quotation, high confidence)
Notes and citation
Summary: Angels do not search God's depths; the saying about the day is introduced.
Topics: Trinity, Eschatology
Cite (SBL): Epiphanius, Anc. 16.2 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.3Holl GCS 25:24
νομίζουσι δὲ οἱ ἀνόητοι, οἱ μὴ κεκοσμημένοι πνεύματι ἁγίῳ, μὴ ἔστι τι ἐν τῷ πατρί, ὅπερ οὐκ ἔστιν ἐν τῇ θεό- τητι τοῦ υἱοῦ. * »ὡς γὰρ ἔχει ὁ πατὴρ ζωὴν ἐν ἑαυτῷ, οὕτως ἔχει ὁ υἱὸς ςωὴν ἐν ἑαυτῷ« καί πάντα τὰ τοῦ πατρός μου ἐμά ἐστι« φησὶν ὁ αὐτὸς τοῦ θεοῦ ἅγιος Λόγος.
nomizousi de hoi anoētoi, hoi mē kekosmēmenoi pneumati hagiǭ, mē esti ti en tǭ patri, hoper ouk estin en tę̄ theo- tēti tou huiou. * »hōs gar echei ho patēr zōēn en heautǭ, houtōs echei ho huios sōēn en heautǭ« kai panta ta tou patros mou ema esti« phēsin ho autos tou theou hagios Logos.
But the foolish, who are not adorned with the Holy Spirit, think there is something in the Father that is not in the Godhead of the Son. * “For as the Father has life in himself, so the Son has life in himself,” and “All that is my Father's is mine,” says the same holy Word of God.
Textual problem in this passage: see the notes.
John 5:26 (quotation, high confidence) · John 16:15 (quotation, high confidence)
Notes and citation
Summary: Everything the Father has belongs to the Son.
- The asterisk marks a gap in the edition.
Topics: Trinity, Christology
Cite (SBL): Epiphanius, Anc. 16.3 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.4Holl GCS 25:24
τίνα δέ ἐστι τὰ τοῦ πατρὸς ἀλλʼ ἢ ’ τὸ θεὸς τοῦ πατρός ἐστι, τοῦτο καὶ τοῦ υἱοῦ· ἠ ζωὴ τοῦ πατρός ἐστι, τοῦτο καὶ τοῦ υἱοῦ· τὸ φῶς τοῦ πατρός, δηλονότι καὶ τοῦ υἱοῦ· τὸ ἀθάνατον τοῦ πατρός, ὡσαύτως καὶ τοῦ υἱοῦ· τὸ ἀκα- τάληπτον τοῦ πατρὸς καὶ τοῦ υἱοῦ.
tina de esti ta tou patros allʼ ē ’ to theos tou patros esti, touto kai tou huiou; ē zōē tou patros esti, touto kai tou huiou; to phōs tou patros, dēlonoti kai tou huiou; to athanaton tou patros, hōsautōs kai tou huiou; to aka- talēpton tou patros kai tou huiou.
And what are the Father's things but these? That “God” belongs to the Father belongs also to the Son; the life that is the Father's is also the Son's; the light of the Father is clearly also the Son's; the immortality of the Father is likewise the Son's; the incomprehensibility is the Father's and the Son's.
Notes and citation
Summary: Godhead, life, light, immortality belong to Father and Son alike.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 16.4 (Holl GCS 25:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.5Holl GCS 25:24–25
πάντα τὰ τοῦ πατρὸς τοῦ υἱοῦ έστιν. εἰ τοίνυν τὰ τοῦ πατρὸς αὐτοῦ ἐστι, καὶ ἡ ἐν τῷ πατρὶ γνῶσις καὶ ἐν τῷ υἱῷ καὶ ἐν τῷ ἁγίῳ πνεύματι ὑπάρχει.
panta ta tou patros tou huiou estin. ei toinyn ta tou patros autou esti, kai hē en tǭ patri gnōsis kai en tǭ huiǭ kai en tǭ hagiǭ pneumati hyparchei.
All that is the Father's is the Son's. If then the Father's things are his, the knowledge that is in the Father is also in the Son and in the Holy Spirit.
John 16:15 (allusion, high confidence)
Notes and citation
Summary: The Father's knowledge is also the Son's and the Spirit's.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 16.5 (Holl GCS 25:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.6Holl GCS 25:25
εἰ δέ τις νομίςει τὸν υἱὸν ἀγνοεῖν τὴν ἡμέραν, μαθέτω ὁ ἀμαθὴς καὶ μὴ βλασφημείτω. προτείνω γὰρ αὐτῷ γνῶσιν καὶ γνώσεται. λέγε μοι, ὦ ἀγαπητέ, — ἀγαπητὸν γάρ σε καλῶ· οὐδένα γὰρ μισῶ ἢ μόνον τὸν διάβολον καὶ τὰ ἔργα τοῦ διαβόλου καὶ τὴν κακοσιτίαν· ἐπὶ σοὶ δὲ εὔχομαι, ἕνα ἔλθῃς εἰς τὴν τοῦ θεοῦ ἀλήθειαν καὶ μὴ σεαυτὸν ἀπολέσῃς ἐν τῇ εἰς θεὸν βλασφημίᾳ.
ei de tis nomisei ton huion agnoein tēn hēmeran, mathetō ho amathēs kai mē blasphēmeitō. proteinō gar autǭ gnōsin kai gnōsetai. lege moi, ō agapēte, — agapēton gar se kalō; oudena gar misō ē monon ton diabolon kai ta erga tou diabolou kai tēn kakositian; epi soi de euchomai, hena elthę̄s eis tēn tou theou alētheian kai mē seauton apolesę̄s en tę̄ eis theon blasphēmią.
And if anyone thinks that the Son does not know the day, let the ignorant man learn and not blaspheme. For I set knowledge before him and he will know. Tell me, beloved (for I call you beloved; for I hate no one except only the devil and the works of the devil and misbelief; for you I pray, that you may come to the truth of God and not destroy yourself in blasphemy against God):
Notes and citation
Summary: Epiphanius begins his answer to those who say the Son does not know the day.
Notes on the original text
- Digital text corrected (OCR: ο for α): τὸν διόβολον → τὸν διάβολον.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 16.6 (Holl GCS 25:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.7Holl GCS 25:25
βαθέα γάρ εἰσι τὰ ῥήματα τοῦ ἁγίου θεοῦ, πνεύματι δὲ ἁγίῳ ⟨ἠ γνῶσις⟩ διὰ τῶν χαρισμάτων δίδοται. »ᾡ μὲν γάρ« φησί »δίδοται λόγος σοφίας, ᾡ δὲ λόγος· διδασκαλίας« καὶ τὰ ἑξῆς, τὸ δὲ αὐτὸ πνεῦμα τὸ διαιροῦν ἐκάοντο ὡς βού- λεται«, ἵνα σοι δείξῃ καὶ τὴν τοῦ ἁγίου πνεύματος αὐθεντίαν.
bathea gar eisi ta rhēmata tou hagiou theou, pneumati de hagiǭ ⟨ē gnōsis⟩ dia tōn charismatōn didotai. »hǭ men gar« phēsi »didotai logos sophias, hǭ de logos; didaskalias« kai ta hexēs, to de auto pneuma to diairoun ekaonto hōs bou- letai«, hina soi deixę̄ kai tēn tou hagiou pneumatos authentian.
For the words of the holy God are deep, and ⟨knowledge⟩ is given through the gifts by the Holy Spirit. “For to one,” he says, “is given a word of wisdom, to another a word of teaching,” and so on, “but the same Spirit, distributing to each as he wills,” so as to show you also the sovereign authority of the Holy Spirit.
Textual problem in this passage: see the notes.
1 Cor 12:8 (quotation, medium confidence) · 1 Cor 12:11 (quotation, high confidence)
Notes and citation
Summary: The Spirit distributes gifts as he wills, showing his authority.
- “A word of teaching” is Epiphanius's wording; 1 Cor 12:8 has “a word of knowledge.”
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 16.7 (Holl GCS 25:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
16.8Holl GCS 25:25
ὅταν γὰρ τὸ αὐτὸ πνεῦμα τὰ τὰ χαρίσματα δίδωσιν ὡς βούλεται τοίνυν παρακάλεσον τὸν πατέρα, ἵνα ἀποκαλύψῃ σοι τὸν υἱόν, καὶ παρακάλεσον τὸν υἱόν, ἵνα ἀποκαλύψῃ σοι τὸν πατέρα, καὶ πάλιν παρακάλεσον τὸν ποτέρα, ἵνα σοι δῷ τὸν υἱὸν καὶ ἀποκαλύψῃ σοι τὸ ἅγιον πνεῦμα καὶ δῲη σοὶ αὐτὸ ἔχειν ἐν σοί, ἕνα δοθὲν ἐν σοὶ ⟨τὸ⟩ ἅγιον πνεῦμα ἀποκαλύψῃ σοι τὴν πᾶσαν γνῶσιν πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, ἕνα μάθῃς ὅτι ἐν τῷ υἱῷ οὐκ ἔνι οὐδεμία ἀγνωσία οὐδὲ έν τῷ ἁγίῳ πνεύματι.
hotan gar to auto pneuma ta ta charismata didōsin hōs bouletai toinyn parakaleson ton patera, hina apokalypsę̄ soi ton huion, kai parakaleson ton huion, hina apokalypsę̄ soi ton patera, kai palin parakaleson ton potera, hina soi dǭ ton huion kai apokalypsę̄ soi to hagion pneuma kai dǭē soi auto echein en soi, hena dothen en soi ⟨to⟩ hagion pneuma apokalypsę̄ soi tēn pasan gnōsin patros kai huiou kai hagiou pneumatos, hena mathę̄s hoti en tǭ huiǭ ouk eni oudemia agnōsia oude en tǭ hagiǭ pneumati.
For since the same Spirit gives the gifts as he wills, ask the Father to reveal the Son to you, and ask the Son to reveal the Father to you, and again ask the Father to give you the Son and to reveal the Holy Spirit to you and grant you to have him in you, so that the Holy Spirit, given in you, may reveal to you all the knowledge of Father and Son and Holy Spirit, so that you may learn that there is no ignorance at all in the Son, nor in the Holy Spirit.
Textual problem in this passage: see the notes.
Matt 11:27 (allusion, medium confidence)
Notes and citation
Summary: Prayer to Father and Son brings the Spirit, who shows the Son is not ignorant.
Cite (SBL): Epiphanius, Anc. 16.8 (Holl GCS 25:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-16-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 17
17.1Holl GCS 25:25
17. εἰ γὰρ καὶ ἄγγελοι λείπονται τῆς μείζονος ἐξουσίας καὶ γνώσεως, μὴ γἐνοιτο καὶ τὸν υἱὸν τοῦ θεοῦ καὶ τὸ ἅγιον αὐτοῦ πνεῦμα λείπεσθαι. πνευματικῶς δὲ λέγει ὁ υἱός, ὁ ἀπὸ τοῦ πατρὸς ἐλθὼν πρὸς ἡμᾶς ἅγιος Λόγος· οἱ δὲ ψυχικοὶ ἀνακρίνονται μὴ νοοῦντες τοῦ υἱοῦ τὴν σοφίαν, μᾶλλον δὲ τῆς σοφίας τὸν λόγον — ἐπερωτῶ σε, καὶ λέγε μοι·
17. ei gar kai angeloi leipontai tēs meizonos exousias kai gnōseōs, mē genoito kai ton huion tou theou kai to hagion autou pneuma leipesthai. pneumatikōs de legei ho huios, ho apo tou patros elthōn pros hēmas hagios Logos; hoi de psychikoi anakrinontai mē noountes tou huiou tēn sophian, mallon de tēs sophias ton logon — eperōtō se, kai lege moi;
For even if angels fall short of the greater authority and knowledge, God forbid that the Son of God and his Holy Spirit should fall short. The Son, the holy Word who came to us from the Father, speaks spiritually; but the natural men are judged, not understanding the wisdom of the Son, or rather the word of wisdom. I ask you, then, tell me:
1 Cor 2:14 (allusion, medium confidence)
Notes and citation
Summary: Angels may fall short, but not the Son or the Spirit.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 17.1 (Holl GCS 25:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-17-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
17.2Holl GCS 25:25
τίς μείςων ἐστὶν ὁ πατὴρ ἢ ἡ ἡμέρα ἐκείνη περὶ ἡς λέγει; οὐ τολμήσεις λέγειν μὴ εἶναι τὸν πατέρα μείζονα. εἰ τοίνυν μείζων ὁ πατὴρ καὶ τῆς ἡμέρας καὶ τῆς ὅρας καὶ πάντων τῶν ὑπʼ αὐτοῦ γεγενημένων καὶ γενηθησομένων καὶ οὐδεὶς αὐτὸν ἐπιγινώσκει εἰ μὴ ὁ υἱός, ποῖον ἄρα μεῖζον τὸ τὸν πατέρα γινώσκειν ἢ ἐκείνην τὴν ἡμέραν; εὔδηλον ὅτι τὸ τὸν πατέρα γινώσκειν. πῶς οὐν ὁ τὰ μείζω εἰδὼς τῶν ἐλαττόνων ὑστερεῖ;
tis meisōn estin ho patēr ē hē hēmera ekeinē peri hēs legei? ou tolmēseis legein mē einai ton patera meizona. ei toinyn meizōn ho patēr kai tēs hēmeras kai tēs horas kai pantōn tōn hypʼ autou gegenēmenōn kai genēthēsomenōn kai oudeis auton epiginōskei ei mē ho huios, poion ara meizon to ton patera ginōskein ē ekeinēn tēn hēmeran? eudēlon hoti to ton patera ginōskein. pōs oun ho ta meizō eidōs tōn elattonōn hysterei?
which is greater, the Father or that day of which he speaks? You will not dare to say that the Father is not greater. If then the Father is greater than the day and the hour and all that has been and will be made by him, and no one knows him except the Son, which is greater, to know the Father or that day? Clearly, to know the Father. How then does the one who knows the greater fall short in the lesser?
Matt 11:27 (allusion, high confidence)
Notes and citation
Summary: Whoever knows the Father must know the lesser thing, the day.
Topics: Christology, Eschatology
Cite (SBL): Epiphanius, Anc. 17.2 (Holl GCS 25:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-17-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
17.3Holl GCS 25:25
εἰ γινώσκει τοίνυν τὸν πατέρα, γινώσκει πάντως καὶ τὴν ἡμέραν καὶ οὐδέν ἐστιν οὑ λείπεται κατὰ γνῶσιν ὁ υἱός.
ei ginōskei toinyn ton patera, ginōskei pantōs kai tēn hēmeran kai ouden estin hou leipetai kata gnōsin ho huios.
If then he knows the Father, he certainly knows the day too, and there is nothing in which the Son falls short in knowledge.
Notes and citation
Summary: The Son lacks no knowledge.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 17.3 (Holl GCS 25:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-17-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
17.4Holl GCS 25:25–26
ἀλλʼ ἐρεῖς ὅτι μείζων ὢν ὁ πατὴρ πάντων ἔχει τὴν γνῶσιν, ὁ δὲ υἱὸς οὐδαμῶς, καθὼς καὶ αὐτὸς λέγει ὁ πατήρ μου μείζων μού ἐστιν‘. ἀλλὰ τοῦτο τιμῶν τὸν κατέρα λέγει ὁ υἱὸς ὡς ἔπρεπεν, μειζόνως τετιμημένος ὑπὸ τοῦ πατρός. ἴδει γὰρ ἀληθῶς τὸν γνήσιον υἱὸν τιμᾶν τὸν ἴδιον πατέρα, ἴνα δείξῃ τὴν γνησιότητα.
allʼ ereis hoti meizōn ōn ho patēr pantōn echei tēn gnōsin, ho de huios oudamōs, kathōs kai autos legei ho patēr mou meizōn mou estin‘. alla touto timōn ton katera legei ho huios hōs eprepen, meizonōs tetimēmenos hypo tou patros. idei gar alēthōs ton gnēsion huion timan ton idion patera, ina deixę̄ tēn gnēsiotēta.
But you will say that the Father, being greater than all, has the knowledge, but the Son in no way, as he himself says, “My Father is greater than I.” But the Son says this honoring the Father, as was fitting, being himself honored more greatly by the Father. For truly the genuine Son ought to honor his own Father, in order to show that he is genuine.
John 14:28 (quotation, high confidence)
Notes and citation
Summary: “The Father is greater” is the Son's honoring of the Father.
Topics: Christology, Trinity
Cite (SBL): Epiphanius, Anc. 17.4 (Holl GCS 25:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-17-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
17.5Holl GCS 25:26
χῶς δὲ σὺ νομίζεις μείζονα εἶναι αὐτόν; περιφερείᾳ ἢ ὄγκῳ ἢ χρόνῳ ἢ καιρῷ ἢ ἀξίᾳ ἢ θεότητι ἢ ἀθανασίᾳ ἢ ἀιδιότητι; μὴ ταῦτα νόμιζε. οὐδὲν γὰρ ἐν τῇ θεότητι ἄνισον ὑπάρχει πρὸς τὸν υἱόν, ἀλλὰ καθὸ πατὴρ ὁ πατήρ ἐστι καὶ καθὸ ὁ ⟩ υἱὸς γνήσιος, τιμᾷ τὸν ἑαυτοῦ ποτέρα.
chōs de sy nomizeis meizona einai auton? periphereią ē onkǭ ē chronǭ ē kairǭ ē axią ē theotēti ē athanasią ē aidiotēti? mē tauta nomize. ouden gar en tę̄ theotēti anison hyparchei pros ton huion, alla katho patēr ho patēr esti kai katho ho ⟩ huios gnēsios, timą ton heautou potera.
But how do you think he is greater? In circumference, or bulk, or time, or season, or dignity, or Godhead, or immortality, or eternity? Do not think so. For nothing in the Godhead is unequal with respect to the Son; but because the Father is Father and because the Son is genuine, he honors his own Father.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Father is not greater in any respect of Godhead.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 17.5 (Holl GCS 25:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-17-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
17.6Holl GCS 25:26
οὔτε γὰρ ὄγκῳ φέρεται τὸ θεῖον, ἴνα ὑπέρογκος τοῦ υἱοῦ ᾖ ὁ πατήρ, οὐδὲ χρόνῳ ὑποπίπτει, ἴνα ὑπέρχρονός ὁ πατὴρ γένηται τοῦ υἱοῦ, οὔτε τῷ ὕψει μερικῶς τάττεται ὁ πατήρ πάντα γὰρ περιέχει, αὐτὸς ὑπʼ οὐδενὸς περιχόμενος), ἵνα ὁ υἱὸς ὑπερβεβηκὼς νοοῖτο. ἐκάθισε γὰρ ἐν δεξιᾷ τοῦ πατρὸς καὶ οὐκ εἶπεν, εἰσῆλθεν εἰς τὸν πατέρα, ἴνα Σαβέλλιον παραλύσῃ καὶ Ἄρειον καθέλοι τῆς αὐτοῦ βλασφημίας.
oute gar onkǭ pheretai to theion, ina hyperonkos tou huiou ę̄ ho patēr, oude chronǭ hypopiptei, ina hyperchronos ho patēr genētai tou huiou, oute tǭ hypsei merikōs tattetai ho patēr panta gar periechei, autos hypʼ oudenos perichomenos), hina ho huios hyperbebēkōs nooito. ekathise gar en dexią tou patros kai ouk eipen, eisēlthen eis ton patera, ina Sabellion paralysę̄ kai Areion katheloi tēs autou blasphēmias.
For the divine is not borne along in bulk, so that the Father should exceed the Son in bulk; nor does it fall under time, so that the Father should be beyond the Son in time; nor is the Father placed in part in height (for he contains all things, being contained by nothing), so that the Son should be thought surpassed. For he sat at the right hand of the Father; and it did not say, “he went into the Father,” so as to undo Sabellius and bring down Arius from his blasphemy.
Mark 16:19 (allusion, high confidence) · Heb 1:3 (allusion, medium confidence)
Notes and citation
Summary: The Son's session at the right hand refutes both Sabellius and Arius.
Notes on the original text
- Digital text corrected (OCR; OCR: ρ for θ): τὸ ρεῖον → τὸ θεῖον; σακέλλιον → Σαβέλλιον.
Cite (SBL): Epiphanius, Anc. 17.6 (Holl GCS 25:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-17-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 18
18.1Holl GCS 25:26
18. Διὰ τοῦτο μὴ ζήτει τὰ μὴ ζητούμενα, ἀλλὰ τίμα τὸν υἱόν, ἵνα τὸν πατέρα τιμήσῃς ἀκούων δὲ περὶ τοῦ θεοῦ οὐδεὶς ἀγαθὸς εἰ μὴ εἶς ὁ θεός‘ μὴ τολμήσῃς διὰ τὸ τὸν υἱὸν ὑπερβαλλόντως τιμᾶν τὸν πατέρα οὐκ ἀγαθὸν ἀποφῆναι τὸν υἱόν.
18. Dia touto mē zētei ta mē zētoumena, alla tima ton huion, hina ton patera timēsę̄s akouōn de peri tou theou oudeis agathos ei mē eis ho theos‘ mē tolmēsę̄s dia to ton huion hyperballontōs timan ton patera ouk agathon apophēnai ton huion.
Therefore do not seek what is not to be sought, but honor the Son, so that you may honor the Father. And when you hear of God, “No one is good except one, God,” do not dare, because the Son honors the Father exceedingly, to declare the Son not good.
Mark 10:18 (quotation, high confidence)
Notes and citation
Summary: Christ's saying “no one is good but God” does not deny his goodness.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 18.1 (Holl GCS 25:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-18-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
18.2Holl GCS 25:26
οὐδὲ γὰρ ἀρνούμενος ἑαυτὸν ἀγαθὸν εἶναι λέγει τὸν πατέρα ἀγαθόν, ἀλλὰ τοσούτῳ μει- ζόνως ἑαυτὸν ἀποκαλύπτει ἐν τῷ τὴν τιμὴν παρὰ τῶν ἀνθρώπων μὴ βούλεσθαι, ἀλλʼ ⟨ἀναφέρει⟩ τὴν τιμὴν ἐπὶ τὸν ἴδιον αὐτοῦ ἴνα ἀπὸ τῆς ἀγαθότητος τοῦ πατρὸς γνωσθῇ ἡ γνῶσις τῆς τοῦ υἱοῦ τοῦ θεοῦ ἀγαθότητος, ἀπὸ ἀγαθοῦ πατρὸς θεοῦ γεγεννημένου.
oude gar arnoumenos heauton agathon einai legei ton patera agathon, alla tosoutǭ mei- zonōs heauton apokalyptei en tǭ tēn timēn para tōn anthrōpōn mē boulesthai, allʼ ⟨anapherei⟩ tēn timēn epi ton idion autou ina apo tēs agathotētos tou patros gnōsthę̄ hē gnōsis tēs tou huiou tou theou agathotētos, apo agathou patros theou gegennēmenou.
For he does not call the Father good in denying that he himself is good; rather, he reveals himself all the more greatly in not wanting honor from men, but ⟨refers⟩ the honor to his own ⟨Father⟩, so that from the goodness of the Father may be known the knowledge of the goodness of the Son of God, begotten from God the good Father.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ refers honor to the Father, revealing his own goodness.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 18.2 (Holl GCS 25:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-18-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
18.3Holl GCS 25:26
πολλὴ γὰρ ἀδράνεια τῶν τολμώντων λέγειν περὶ τοῦ υἱοῦ τὸ τοιοῦτον, κἄν τε ἕπῃ »εἷς ἐστιν ἀγαθὸς ὁ θεός‘.
pollē gar adraneia tōn tolmōntōn legein peri tou huiou to toiouton, kan te hepę̄ »heis estin agathos ho theos‘.
For great is the feebleness of those who dare to say such a thing about the Son, even if he says, “One is good, God.”
Mark 10:18 (quotation, high confidence)
Notes and citation
Summary: It is feeble to deny the Son's goodness on this basis.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 18.3 (Holl GCS 25:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-18-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
18.4Holl GCS 25:26–27
ἰδοὺ γὰρ ἐν πολλοῖς διδάσκει ἡμᾶς ἡ θεία γραφή, ἀγαθὸν καλοῦσα παῖδα πτωχὸν καὶ σοφόν, καί »ἀγαθὸς ἦν Σαμουὴλ μετὰ θεοῦ καὶ ἀνθρώπων« καί »ἀγαθὸς ἦν Σαοὺλ υἱὸς Κὶς ἐκ φυλῆς Βενιαμίν, ὑψηλότερος παντὸς Ἰσραὴλ ὑπὲρ ὠμίαν καὶ ἐπάνω« καί »ἀγαθὸν πορεύεσθαι εἰς οἶκον πότου« καί »ἄνοιξον, κύριε, τὸν οὐρανόν, τὸν θησαυρόν σου τὸν ἀγαθόν καί »ἀγαθὸς λόγος ὑπὲρ δόμἁ« καὶ »αγαθὸς ὁ κύων ὁ ζῶν ὑπὲρ τὸν λέοντα τὸν νεκρόν‘ καί »αγαθὸς δύο ὑπὲρ τὸν ἕνα« καί »ἀγαθή ἐσχάτη λόγων ὑπὲρ ἀρχήν‘ καί »εἰ ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγθὰ διδόναι τοῖς τέκνοις ὑμῶν‘, περὶ ἰχθύος καὶ ἄρτου λέγων.
idou gar en pollois didaskei hēmas hē theia graphē, agathon kalousa paida ptōchon kai sophon, kai »agathos ēn Samouēl meta theou kai anthrōpōn« kai »agathos ēn Saoul huios Kis ek phylēs Beniamin, hypsēloteros pantos Israēl hyper ōmian kai epanō« kai »agathon poreuesthai eis oikon potou« kai »anoixon, kyrie, ton ouranon, ton thēsauron sou ton agathon kai »agathos logos hyper doma« kai »agathos ho kyōn ho zōn hyper ton leonta ton nekron‘ kai »agathos dyo hyper ton hena« kai »agathē eschatē logōn hyper archēn‘ kai »ei hymeis ponēroi ontes oidate domata agtha didonai tois teknois hymōn‘, peri ichthyos kai artou legōn.
For see, in many places the divine Scripture teaches us, calling good “a poor and wise child,” and “Samuel was good with God and men,” and “Saul son of Kish from the tribe of Benjamin was good, taller than all Israel from the shoulder and upward,” and “It is good to go to a house of drinking,” and “Open, O Lord, the heaven, your good treasure,” and “A good word is better than a gift,” and “A living dog is better than a dead lion,” and “Two are better than one,” and “The end of words is better than the beginning,” and “If you, being evil, know how to give good gifts to your children,” speaking about fish and bread.
Eccl 4:13 (quotation, high confidence) · 1 Sam 2:26 (quotation, high confidence) · 1 Sam 9:2 (quotation, high confidence) · Eccl 7:2 (allusion, low confidence) · Deut 28:12 (allusion, medium confidence) · Eccl 9:4 (quotation, high confidence) · Eccl 4:9 (quotation, high confidence) · Eccl 7:8 (quotation, high confidence) · Matt 7:11 (quotation, high confidence)
Notes and citation
Summary: Scripture calls many creatures and things “good.”
- Several quotations are loose. The saying about the house of drinking reverses Eccl 7:2, which prefers the house of mourning. “Better” renders ἀγαθός used comparatively, as in the Septuagint. “A good word is better than a gift” is Sir 18:16–17.
Extrabiblical texts: Sir 18:16 (Sirach [in RC, EO, ETH canons]; allusion)
Cite (SBL): Epiphanius, Anc. 18.4 (Holl GCS 25:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-18-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
18.5Holl GCS 25:27
πῶς ⟨οὐν⟩ τολμᾶς διανοεῖσθαι ἀπαρνούμενον τὸν υἱὸν τὴν ἑαυτοῦ ἀγαθότητα καὶ μὴ διʼ ὑπερβολὴν τῆς τιμῆς ⟨ἐπὶ⟩
pōs ⟨oun⟩ tolmas dianoeisthai aparnoumenon ton huion tēn heautou agathotēta kai mē diʼ hyperbolēn tēs timēs ⟨epi⟩
How ⟨then⟩ do you dare to think that the Son is denying his own goodness, and not, out of the excess of honor, ascribing goodness ⟨to⟩
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Son ascribes goodness to the Father out of honor.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 18.5 (Holl GCS 25:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-18-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
18.6Holl GCS 25:27
πατρὸς φέρειν τὴν ἀγαθότητα; ἐώρα γὰρ τὸν λέγοντα αὐτῷ »διδάσκαλε ἀγαθέ« λέγοντα στόματι καὶ οὐ καρδίᾳ, καὶ ἐλέγξαι αὐτὸν βουλόμενος, ὅτι οὐ τοῖς χείλεσιν αὐτοῦ ἐπείθετο, ἀλλὰ τὴν καρδίαν διήλεγχεν, ὡς καὶ ἐν ἄλλῳ τόπῳ λέγει »τί μοι λέγετε κύριε κύριε. καὶ οὐ ποιεῖτε τοὺς ἐμοὺς λόγους«, καὶ ὧδε ἐβούλετο αὐτὸν ἐλέγχειν. ἔλεγε γὰρ αὐτὸν ἀγαθὸν διδάσκαλον καὶ οὐκ ἔμενέν ἐν τῇ αὐτοῦ πίστει ⟨τοῦ⟩ πιστεύειν εἰς τὴν αὐτοῦ
patros pherein tēn agathotēta? eōra gar ton legonta autǭ »didaskale agathe« legonta stomati kai ou kardią, kai elenxai auton boulomenos, hoti ou tois cheilesin autou epeitheto, alla tēn kardian diēlenchen, hōs kai en allǭ topǭ legei »ti moi legete kyrie kyrie. kai ou poieite tous emous logous«, kai hōde ebouleto auton elenchein. elege gar auton agathon didaskalon kai ouk emenen en tę̄ autou pistei ⟨tou⟩ pisteuein eis tēn autou
the Father? For he saw that the one who said to him “Good teacher” was saying it with his mouth and not with his heart, and wishing to expose him, since he was not persuaded by his lips but examined the heart, as he says in another place, “Why do you call me ‘Lord, Lord,’ and do not do my words?”, so here too he wished to expose him. For he called him good teacher and did not remain in his faith, ⟨so as⟩ to believe in his
Textual problem in this passage: see the notes.
Mark 10:17 (quotation, high confidence) · Luke 6:46 (quotation, high confidence)
Notes and citation
Summary: Christ exposed the insincerity of the man who called him good.
Notes on the original text
- Digital text corrected (OCR: dropped letter): λέοντα στόματι → λέγοντα στόματι.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 18.6 (Holl GCS 25:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-18-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 19
19.1Holl GCS 25:27
19. Αὐτὸς τοίνυν ὁ ἅγιος Λόγος ὁ ζῶν ὁ ἐνυπόστατος, ὁ βασιλεὺς 15 ἐπουράνιος, ὁ υἱὸς ὁ γνήσιος, ὁ ἀεὶ ⟨ὤν⟩ σὺν πατρί, ὁ ἐκ προελθών, τὸ »ἀπαύγασμα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως«, ἡ εἰκὼν τοῦ πατρὸς‘ ἐν ἀληθείᾳ, ὁ σύνθρονος τοῦ φύσαντος, »οὑ τῆς βασιλείας οὐκ ἔσται τέλος‘, »ὁ κριτὴς ζώντων καὶ νεκρῶν‘,
19. Autos toinyn ho hagios Logos ho zōn ho enypostatos, ho basileus 15 epouranios, ho huios ho gnēsios, ho aei ⟨ōn⟩ syn patri, ho ek proelthōn, to »apaugasma tēs doxēs, ho charaktēr tēs hypostaseōs«, hē eikōn tou patros‘ en alētheią, ho synthronos tou physantos, »hou tēs basileias ouk estai telos‘, »ho kritēs zōntōn kai nekrōn‘,
He himself, then, the holy Word, the living, the subsistent, the heavenly King, the genuine Son, who ⟨is⟩ always with the Father, who came forth from ⟨him⟩, “the radiance of the glory, the imprint of the hypostasis,” “the image of the Father” in truth, who shares the throne of him who begot him, “of whose kingdom there will be no end,” “the judge of the living and the dead,”
Textual problem in this passage: see the notes.
Heb 1:3 (quotation, high confidence) · Col 1:15 (allusion, high confidence) · Luke 1:33 (quotation, high confidence) · Acts 10:42 (allusion, medium confidence) · 2 Tim 4:1 (allusion, medium confidence)
Notes and citation
Summary: Epiphanius begins a litany of the Word's titles.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.1 (Holl GCS 25:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.2Holl GCS 25:27
ὁ σοφία ὢν ἐκ σοφίας, ὁ πηγὴ ὢν ἐκ πηγῆς »ἐμέ«, γάρ φησιν »ἐγκταέλιπον πηγὴν ὕδατος ζωῆς καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους«), ὁ ποταμὸς ὁ ἀένναος, ὁ »εὐφραίνων τοῖς ὁρμήμασι τὴν πόλιν τοῦ θεοῦ«, ὁ ἐκ τῆς πηγῆς προελθών, ἐξ οὗπερ, ⟨ὤς⟩
ho sophia ōn ek sophias, ho pēgē ōn ek pēgēs »eme«, gar phēsin »enktaelipon pēgēn hydatos zōēs kai ōryxan heautois lakkous syntetrimmenous«), ho potamos ho aennaos, ho »euphrainōn tois hormēmasi tēn polin tou theou«, ho ek tēs pēgēs proelthōn, ex houper, ⟨ōs⟩
who is Wisdom from Wisdom, who is a Spring from a Spring (for “Me,” he says, “they have forsaken, the spring of the water of life, and have dug for themselves broken cisterns”), the ever-flowing river, which “makes glad the city of God with its streams,” who came forth from the spring, from whom, ⟨as⟩
Textual problem in this passage: see the notes.
Jer 2:13 (quotation, high confidence) · Ps 46:4 (45:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The Word is Wisdom from Wisdom and the spring of life.
Notes on the original text
- Digital text corrected (OCR: τ for π): ἐκ τηγῆς → ἐκ πηγῆς.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.2 (Holl GCS 25:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.3Holl GCS 25:27
ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι«, τὸ σκῆπτρον Δαυίδ, ἡ ῥίζα τοῦ Ἰεσσαί, τὸ ἄνθος τὸ ἀπʼ αὐτῆς, ὁ λέων, ὁ βασιλεὺς ὁ ἐκ φυλῆς Ἰούδα,
potamoi ek tēs koilias autou rheusousi«, to skēptron Dauid, hē rhiza tou Iessai, to anthos to apʼ autēs, ho leōn, ho basileus ho ek phylēs Iouda,
“rivers will flow from his belly”; the scepter of David, the root of Jesse, the flower from it, the lion, the King from the tribe of Judah,
John 7:38 (quotation, high confidence) · Gen 49:10 (allusion, medium confidence) · Isa 11:1 (allusion, high confidence) · Rev 5:5 (allusion, high confidence)
Notes and citation
Summary: The Word is the root of Jesse and lion of Judah.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.3 (Holl GCS 25:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.4Holl GCS 25:27–28
τὸ πρόβατον τὸ λογικόν, ὁ λίθος ὁ ζῶν, ὁ »τῆς μεγάλης βουλῆς ἄγγελος‘, ὁ ἄνθρωπος ἐν ἀληθείᾳ γεγονὼς καὶ θεὸς ἐν ἀλη- θείᾳ ὑπάρχων, μὴ τραπεὶς τὴν φύσιν, μὴ ἀλλοιώσας τὴν θεότητα, ὁ γεννηθεὶς ἐν σαρκί, ὁ σαρκωθεὶς Λόγος.
to probaton to logikon, ho lithos ho zōn, ho »tēs megalēs boulēs angelos‘, ho anthrōpos en alētheią gegonōs kai theos en alē- theią hyparchōn, mē trapeis tēn physin, mē alloiōsas tēn theotēta, ho gennētheis en sarki, ho sarkōtheis Logos.
the rational Lamb, the living stone, “the Angel of great counsel,” who became man in truth and is God in truth, not changed in nature, not having altered the Godhead; who was born in the flesh, the Word made flesh.
1 Pet 2:4 (allusion, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence)
Notes and citation
Summary: He became truly man while remaining truly God.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.4 (Holl GCS 25:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.5Holl GCS 25:28
ὁ Λόγος σὰρξ γενόμενος, ὁ ἔχων μεταξὺ τοῦ γενόμενος τὸ σάρξ ὁ »ὁ Λόγος« οὐκ εἶπεν ὁ γενόμενος‘, ἀλλὰ μετὰ τὸ εἰλεῖν ὁ Λόγος ἀπαρεμφάτως τίθησι τὸ »σάρξ«, μετὰ δὲ τὸ σὰρξ λέγει »ἐγένετο«, ἵνα τὸ ἐγένετο ἐκ Μαρίας δοκιμασθῇ, ἵνα ὁ Λόγος ἄνωθεν παρὰ πατρὸς κατελθὼν νοηθῇ). — οὗτος ὁ ἅγιος ὁ ζῶν Λόγος ὁ πρὸς πατρὸς θεός,
ho Logos sarx genomenos, ho echōn metaxy tou genomenos to sarx ho »ho Logos« ouk eipen ho genomenos‘, alla meta to eilein ho Logos aparemphatōs tithēsi to »sarx«, meta de to sarx legei »egeneto«, hina to egeneto ek Marias dokimasthę̄, hina ho Logos anōthen para patros katelthōn noēthę̄). — houtos ho hagios ho zōn Logos ho pros patros theos,
the Word who became flesh (having “flesh” between ⟨“Word” and⟩ “became”: it did not say “the Word who became,” but after saying “the Word” it sets down “flesh” without a verb, and after “flesh” it says “became,” so that the “became” may be tested as from Mary, and so that the Word may be understood as having come down from above from the Father); this holy living Word, God with the Father,
John 1:14 (quotation, high confidence)
Notes and citation
Summary: John's word order shows the Word came from above and became flesh from Mary.
- The parenthesis comments on the Greek word order of John 1:14 (ὁ λόγος σὰρξ ἐγένετο); the text is partly garbled and translated by sense.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.5 (Holl GCS 25:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.6Holl GCS 25:28
ὁ μεγάλης βουλῆς ἄγγελος«, ὁ ἀγγέλλων τὰ τῆς βουλῆς τοῦ πατρός, »⟨ὁ⟩ πατὴρ μέλλοντος αἰῶνος‘, αὐτὸς εἶπεν »οὐδεὶς οἶδε τὴν ἡμέραν καὶ τὴν ὥραν οὔτε οἱ ἄγγελοι οἱ ἐν τῷ οὐραῷ«· * καὶ γὰρ οὐκ οἴδασιν ὅτι ὁ υἱὸς νοηματικῶς λέγει εἰ μὴ μόνος ὁ πατήρ‘.
ho megalēs boulēs angelos«, ho angellōn ta tēs boulēs tou patros, »⟨ho⟩ patēr mellontos aiōnos‘, autos eipen »oudeis oide tēn hēmeran kai tēn hōran oute hoi angeloi hoi en tǭ ouraǭ«; * kai gar ouk oidasin hoti ho huios noēmatikōs legei ei mē monos ho patēr‘.
“the Angel of great counsel,” who announces the counsel of the Father, “the Father of the age to come,” himself said, “No one knows the day and the hour, not even the angels in heaven”; * for they indeed do not know; which the Son says in a figurative sense, “except the Father alone.”
Textual problem in this passage: see the notes.
Isa 9:6 (9:5 LXX) (quotation, high confidence) · Mark 13:32 (quotation, high confidence) · Matt 24:36 (quotation, high confidence)
Notes and citation
Summary: The Son spoke of the day in a figurative sense.
- The asterisk marks a gap in the edition; the clause is translated by sense.
Topics: Christology, Eschatology
Cite (SBL): Epiphanius, Anc. 19.6 (Holl GCS 25:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.7Holl GCS 25:28
εἰ τοίνυν οἶδεν ὁ υἱὸς τὸν πατέρα, μείζων δὲ ὁ πατὴρ καὶ τῆς ἡμέρας καὶ τῆς ὥρας, καὶ οὐδεὶς ἀμφιβάλλει, πῶς ἄρα ὁ τὸ μεῖζον εἰδὼς τὸ ᾖσσον ἀγνοεῖ; οὐδὲ γὰρ οἶδέ τις τὸν πατέρα εἰ μὴ ὁ υἱὸς καἰ οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ. ὡς γὰρ μέγας ὁ πατήρ. ὅτι οἶδε τὸν υἱόν, οὕτως καὶ ὁ υἱὸς μέγας, ὅτι οἶδε τὸν πατέρα.
ei toinyn oiden ho huios ton patera, meizōn de ho patēr kai tēs hēmeras kai tēs hōras, kai oudeis amphiballei, pōs ara ho to meizon eidōs to ę̄sson agnoei? oude gar oide tis ton patera ei mē ho huios kai oudeis oide ton huion ei mē ho patēr. hōs gar megas ho patēr. hoti oide ton huion, houtōs kai ho huios megas, hoti oide ton patera.
If then the Son knows the Father, and the Father is greater than the day and the hour, and no one doubts it, how then does the one who knows the greater not know the lesser? For no one knows the Father except the Son, and no one knows the Son except the Father. For as the Father is great because he knows the Son, so the Son too is great because he knows the Father.
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: Knowing the Father, the Son cannot be ignorant of the lesser.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.7 (Holl GCS 25:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
19.8Holl GCS 25:28
εἰ οἶδε τοίνυν τὸν πατέρα, τὸ μεἶζον, τὸ μικρὸν πῶς ἀγνοεῖ, τουτέστι τὴν ἡμέραν καὶ τὴν ὥραν; ἐρεύνησον τὰς γραφὰς καὶ μάθε τοῦ ἁγίου πνεύματος τὴν δύναμιν, καὶ αὐτὸ τὸ πνεῦμα τὸ γινῶσκον τὸν πατέρα καὶ τὸν υἱὸν ἀποκαλύψει σοι τὴν τοῦ Λόγου τοῦ υἱοῦ τοῦ θεοῦ γνῶσιν, ἵνα μὴ πλανηθῇς τῆς ἀληθείας καὶ ἀπολέσῃς τὴν σεαυτοῦ ψυχήν.
ei oide toinyn ton patera, to meizon, to mikron pōs agnoei, toutesti tēn hēmeran kai tēn hōran? ereunēson tas graphas kai mathe tou hagiou pneumatos tēn dynamin, kai auto to pneuma to ginōskon ton patera kai ton huion apokalypsei soi tēn tou Logou tou huiou tou theou gnōsin, hina mē planēthę̄s tēs alētheias kai apolesę̄s tēn seautou psychēn.
If then he knows the Father, the greater, how is he ignorant of the small, that is, the day and the hour? Search the Scriptures and learn the power of the Holy Spirit, and the Spirit himself, who knows the Father and the Son, will reveal to you the knowledge of the Word, the Son of God, so that you may not stray from the truth and destroy your own soul.
John 5:39 (allusion, medium confidence)
Notes and citation
Summary: Search the Scriptures and the Spirit will teach you.
Notes on the original text
- Digital text corrected (repeated word): τὰς τὰς γραφὰς → τὰς γραφὰς.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 19.8 (Holl GCS 25:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-19-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 20
20.1Holl GCS 25:28
20. Δύο γὰρ γνώσεις ἐν τῇ θείᾳ γραφῇ. δύο εἰδήσεις, μία κατὰ ἐνέργειαν καὶ μία κατὰ εἴδησιν. ἵνα δὲ ἀπὸ παραπηγμάτων τὰ ὅμοια παραστήσω, εἰς τὸ διὰ πολλῶν ἐξομαλισθῆναι τὴν πεπλανημένην σου διάνοιαν καὶ τῶν τοῦτο φρονούντων,
20. Dyo gar gnōseis en tę̄ theią graphę̄. dyo eidēseis, mia kata energeian kai mia kata eidēsin. hina de apo parapēgmatōn ta homoia parastēsō, eis to dia pollōn exomalisthēnai tēn peplanēmenēn sou dianoian kai tōn touto phronountōn,
For there are two kinds of knowing in divine Scripture, two kinds of knowledge: one by action and one by awareness. And to set out similar cases from examples, so that your wandering mind, and that of those who think this, may be smoothed out by many,
Notes and citation
Summary: Scripture uses “know” in two senses: by action and by awareness.
Cite (SBL): Epiphanius, Anc. 20.1 (Holl GCS 25:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.2Holl GCS 25:28
μάθε τί λέγει ἡ γραφὴ περὶ τοῦ Ἀδάμ· ἦσαν‘ φησί »γυμνοὶ ἐν τῷ παραδείσῳ καὶ οὐκ ᾐσχύνοντο«.
mathe ti legei hē graphē peri tou Adam; ēsan‘ phēsi »gymnoi en tǭ paradeisǭ kai ouk ę̄schynonto«.
learn what Scripture says about Adam: “They were,” it says, “naked in paradise and were not ashamed.”
Gen 2:25 (quotation, high confidence)
Notes and citation
Summary: Adam and Eve were naked and unashamed.
Cite (SBL): Epiphanius, Anc. 20.2 (Holl GCS 25:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.3Holl GCS 25:28–29
τυφλοὶ δὲ οὐκ ἦσαν· ἔβλεπον γάρ· εἰ μὴ γὰρ ἔβλεπον, πῶς εἶδον τὸ ξύλον, ὅτι καλὸν εἰς βρῶσιν καὶ ὡραῖον τοῦ κατανοῆσαι«; καὶ λαβοῦσα« φησίν »ἡ γυνὴ ἔφαγε καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς τῷ μετ αὐτῆς«.
typhloi de ouk ēsan; eblepon gar; ei mē gar eblepon, pōs eidon to xylon, hoti kalon eis brōsin kai hōraion tou katanoēsai«? kai labousa« phēsin »hē gynē ephage kai edōke kai tǭ andri autēs tǭ met autēs«.
But they were not blind; for they saw. For if they did not see, how did they see the tree, that it was “good for food and beautiful to contemplate”? And “taking,” it says, “the woman ate and gave also to her husband with her.”
Gen 3:6 (quotation, high confidence)
Notes and citation
Summary: They were not blind, for they saw the tree.
Cite (SBL): Epiphanius, Anc. 20.3 (Holl GCS 25:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.4Holl GCS 25:29
ἄρα οὖν οὐκ ἦσαν τυφλοί, ἀλλʼ ἠνεῳγμένους εἶχον τοὺς ὀφθαλμούς· γυμνοὶ δὲ ὄντες οὐκ ᾐσχύνοντο βλέποντες, καὶ γυμνοὶ ὄντες ἑαυτοὺς ᾔδεισαν. ᾔδεισαν δὲ κατὰ εἴδησιν καὶ οὐ κατὰ πρᾶξιν.
ara oun ouk ēsan typhloi, allʼ ēneǭgmenous eichon tous ophthalmous; gymnoi de ontes ouk ę̄schynonto blepontes, kai gymnoi ontes heautous ę̄deisan. ę̄deisan de kata eidēsin kai ou kata praxin.
So they were not blind, but had their eyes open; being naked they were not ashamed though they saw, and being naked they knew each other. But they knew by awareness and not by act.
Gen 2:25 (allusion, high confidence)
Notes and citation
Summary: They knew each other by sight, not by act.
Topics: Marriage
Cite (SBL): Epiphanius, Anc. 20.4 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.5Holl GCS 25:29
μετὰ τὸ ἐκβληθῆναι τοῦ παραδείσου βεβρωκότας τοῦ ξύλου, μετὰ πολὺν χρόνον φησίν »ἔγνω ὁ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ‘. Πῶς τοίνυν ἔσται τοῦτο;
meta to ekblēthēnai tou paradeisou bebrōkotas tou xylou, meta polyn chronon phēsin »egnō ho Adam Euan tēn gynaika autou‘. Pōs toinyn estai touto?
After they were driven out of paradise, having eaten from the tree, after a long time it says, “Adam knew Eve his wife.” How then will this be?
Gen 4:1 (quotation, high confidence)
Notes and citation
Summary: Only after the expulsion did Adam “know” Eve.
Notes on the original text
- Digital text corrected (repeated word): μετὰ μετὰ τὸ → μετὰ τὸ.
Topics: Marriage
Cite (SBL): Epiphanius, Anc. 20.5 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.6Holl GCS 25:29
καίτοι γε ἑώρων ἀλλήλους γυμνοὶ ὄντες καὶ ᾔδεισαν ἑαυτοὺς τῇ ὁράσει· ἀλλʼ οὐ τῇ πράξει. τὸ δὲ ἀλλήλοις συναφθήναι γνῶσιν εἶπεν ἡ γραφή.
kaitoi ge heōrōn allēlous gymnoi ontes kai ę̄deisan heautous tę̄ horasei; allʼ ou tę̄ praxei. to de allēlois synaphthēnai gnōsin eipen hē graphē.
And yet they saw each other being naked and knew each other by sight, but not by act. But Scripture called being joined with each other “knowledge.”
Notes and citation
Summary: Scripture calls sexual union “knowing.”
Topics: Marriage
Cite (SBL): Epiphanius, Anc. 20.6 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.7Holl GCS 25:29
οἶδε δὲ καλεῖν εἴδησίν καὶ εἴδησιν. πάλιν γὰρ οὕτω λέγει »ἔγνω Ἰακὼβ Λείαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκε« καὶ τὸ πρῶτον μὲν ᾔδει αὐτήν· σὺν αὐγῇ γὰρ ἐπτὰ ἔτη ἠν ποιμαίνων τὰ πρόβατα Λαβὰν τοῦ πατρὸς αὐτῆς. εἴδησιν δὲ τὴν διʼ ὁράσεως καὶ διὰ γνώσεως ᾔδει, ⟨ᾔδει, ⟩
oide de kalein eidēsin kai eidēsin. palin gar houtō legei »egnō Iakōb Leian tēn gynaika autou kai syllabousa eteke« kai to prōton men ę̄dei autēn; syn augę̄ gar epta etē ēn poimainōn ta probata Laban tou patros autēs. eidēsin de tēn diʼ horaseōs kai dia gnōseōs ę̄dei, ⟨ę̄dei, ⟩
And it knows how to call both kinds knowledge. For again it says thus: “Jacob knew Leah his wife, and she conceived and bore”; and at first he knew her; for he was with her in daylight seven years, keeping the sheep of Laban her father. He knew her with the knowledge that comes through sight and through acquaintance; ⟨he knew her⟩
Textual problem in this passage: see the notes.
Gen 29:23 (allusion, low confidence)
Notes and citation
Summary: Jacob knew Leah first by sight, then by act.
- The quotation is a paraphrase of Genesis 29–30.
Topics: Marriage
Cite (SBL): Epiphanius, Anc. 20.7 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.8Holl GCS 25:29
δὲ καὶ διὰ πράξεως. καὶ ἔγνω Ραχὴλ τὴν γυναῖκα αὐτοῦ καὶ πάλιν ⟨ἐν⟩ ἑτέρῳ τόπῳ »καὶ ἐγήρασε Δαυίδ« φησί »καὶ ἔσκεπον ἱματίοις. καὶ οὐκ ἐθερμαίνετο, καὶ εἷπον τῷ βασιλεῖ ζητηθήτω παρθένος καλή«. καὶ εὑρέθη Ἀβισάκ ἡ Σουμανῖτις. καί φησιν »ἠνέχθη τῷ βασιλεῖ καὶ συνεκοιμᾶτο αὐτῷ καὶ συνέθαλπεν αὐτόν· καὶ οὐκ ἕγνω αὐτὴν Δαυίδ«, τὴν σὺν αὐτῷ. τὴν σύσσωμον καὶ σύμπλευρον.
de kai dia praxeōs. kai egnō Rachēl tēn gynaika autou kai palin ⟨en⟩ heterǭ topǭ »kai egērase Dauid« phēsi »kai eskepon himatiois. kai ouk ethermaineto, kai heipon tǭ basilei zētēthētō parthenos kalē«. kai heurethē Abisak hē Soumanitis. kai phēsin »ēnechthē tǭ basilei kai synekoimato autǭ kai synethalpen auton; kai ouk hegnō autēn Dauid«, tēn syn autǭ. tēn syssōmon kai sympleuron.
also through act. And “he knew Rachel his wife.” And again ⟨in⟩ another place: “And David grew old,” it says, “and they covered him with garments and he was not warmed, and they said to the king, ‘Let a beautiful virgin be sought.’” And Abishag the Shunammite was found. And it says, “She was brought to the king and lay with him and warmed him; and David did not know her,” the woman who was with him, sharing his body and his side.
Textual problem in this passage: see the notes.
Gen 29:30 (allusion, low confidence) · 1 Kgs 1:1 (quotation, high confidence) · 1 Kgs 1:2 (quotation, high confidence) · 1 Kgs 1:4 (quotation, high confidence)
Notes and citation
Summary: David lay with Abishag but did not “know” her.
Topics: Marriage
Cite (SBL): Epiphanius, Anc. 20.8 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.9Holl GCS 25:29
ἄρα ποίαν εἴδησιν λέγει; τὴν διʼ ὁράσεως ἢ τὴν διὰ πράξεως; καί »ἔγνω κύριος τοὺς οντας αὐτοῦ«· ἀρα οὐν τοὺς οὐκ όντας ἀγνοεῖ; καί »ἀπόστητε ἀπʼ ἐμοῦ. ἐργάται τῆς ἀνομίας· οὐδέποτε γὰρ ἔγνων ὑμᾶς«· ἆρα ἔστιν ἄγνοια ἐν τῷ υἱῷ τοῦ θεοῦ;
ara poian eidēsin legei? tēn diʼ horaseōs ē tēn dia praxeōs? kai »egnō kyrios tous ontas autou«; ara oun tous ouk ontas agnoei? kai »apostēte apʼ emou. ergatai tēs anomias; oudepote gar egnōn hymas«; ara estin agnoia en tǭ huiǭ tou theou?
So which knowledge does it mean? That by sight, or that by act? And “The Lord knew those who are his”: does he then not know those who are not? And “Depart from me, workers of lawlessness; for I never knew you”: is there then ignorance in the Son of God?
2 Tim 2:19 (quotation, high confidence) · Matt 7:23 (quotation, high confidence)
Notes and citation
Summary: “Know” in Scripture does not always mean awareness.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 20.9 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
20.10Holl GCS 25:29
καὶ πάλιν »ὑμᾶς ἔγνων ἐκ πάντων τῶν ἐθνῶν«. ἆρα οὖν τὰ ἔθνη τὰ λοιπὰ ἀγνοεῖ; μὴ γένοιτο. ἀλλʼ οἶδε γνῶσιν ἡ θεία γραφή, ἄλλην μὲν κατὰ εἴδησιν. ἄλλην δὲ κατὰ πρᾶξιν.
kai palin »hymas egnōn ek pantōn tōn ethnōn«. ara oun ta ethnē ta loipa agnoei? mē genoito. allʼ oide gnōsin hē theia graphē, allēn men kata eidēsin. allēn de kata praxin.
And again, “You only have I known of all the nations.” Does he then not know the other nations? God forbid. But the divine Scripture knows of knowledge, one kind by awareness, another by act.
Amos 3:2 (quotation, high confidence)
Notes and citation
Summary: God “knew” Israel in a special sense, not in ignorance of others.
Notes on the original text
- Digital text corrected (OCR: ο for α): καὶ πόλιν → καὶ πάλιν.
Cite (SBL): Epiphanius, Anc. 20.10 (Holl GCS 25:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-20-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 21
21.1Holl GCS 25:29–30
21. Ἐπεὶ οὖν τοῦ πατρὸς ὁ μονογενὴς πληρῶν τὸ θέλημα *, ἀπέ- δειξεν ἤδη τὰ πάντα τετελειωμένα, * ἔγνω γὰρ ὁ πατὴρ τὴν ὥραν καὶ τὴν ἡμέραν, ἔγνω αὐτὴν καὶ κατὰ γνῶσιν καὶ κατὰ πρᾶξιν· οἶδε γὰρ αὐτὸς πάντα καὶ ἐν τῷ εἰπεῖν τὸν υἱόν ὁ πατὴρ πᾶσαν τὴν κρίσιν δέδωκε τῷ υἱῷ‘ καὶ μὴ κρίνων διὰ μὲν τοῦ δεδωκέναι τῷ υἱῷ αὐτὸς κρίνει· οὐ γὰρ ἠλλοτρίωται ὁ θεὸς ἀπὸ τοῦ κρίνειν τοὺς κρινομένους καὶ ἐν τῷ μὴ κρίνειν τὸν πατέρα ἤδη κέκρικεν.
21. Epei oun tou patros ho monogenēs plērōn to thelēma *, ape- deixen ēdē ta panta teteleiōmena, * egnō gar ho patēr tēn hōran kai tēn hēmeran, egnō autēn kai kata gnōsin kai kata praxin; oide gar autos panta kai en tǭ eipein ton huion ho patēr pasan tēn krisin dedōke tǭ huiǭ‘ kai mē krinōn dia men tou dedōkenai tǭ huiǭ autos krinei; ou gar ēllotriōtai ho theos apo tou krinein tous krinomenous kai en tǭ mē krinein ton patera ēdē kekriken.
Since, then, the Only-begotten, fulfilling the Father's will *, has already shown all things accomplished, * for the Father knew the hour and the day; he knew it both by knowledge and by act. For he knows all things; and in the Son's saying, “The Father has given all judgment to the Son,” though not judging, by having given it to the Son he himself judges. For God is not estranged from judging those who are judged, and in not judging, the Father has already judged.
Textual problem in this passage: see the notes.
John 5:22 (quotation, high confidence)
Notes and citation
Summary: The Father knows the day both by awareness and by act, having committed judgment to the Son.
- The asterisks mark gaps in the edition.
Topics: Eschatology, Trinity
Cite (SBL): Epiphanius, Anc. 21.1 (Holl GCS 25:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
21.2Holl GCS 25:30
ὁ δὲ υἱὸς οἶδε πότε ἔρχεται· αὐτὸς γὰρ αὐτὴν φέρει τὴν ἡμέραν καὶ αὐτὸς ὁρίζει καὶ ἄλει καὶ τελεῖ. λέγει γάρ »ὡς κλέπτης ἐν νυκτὶ ἔρχεται ἡ ἡμέρα ἐκείνη« καί φησιν οὐκ ἴστε ἐν νυκτί, ἴνα ἡ ἡμέρα ἐν σκότει ὑμᾶς καταλάβῃ«.
ho de huios oide pote erchetai; autos gar autēn pherei tēn hēmeran kai autos horizei kai alei kai telei. legei gar »hōs kleptēs en nykti erchetai hē hēmera ekeinē« kai phēsin ouk iste en nykti, ina hē hēmera en skotei hymas katalabę̄«.
And the Son knows when he comes; for he himself brings the day, and he himself determines it and brings it and completes it. For he says, “That day comes like a thief in the night,” and he says, “You are not in the night, that the day should overtake you in darkness.”
1 Thess 5:2 (quotation, high confidence) · 1 Thess 5:4 (quotation, high confidence)
Notes and citation
Summary: The Son knows the day, for he brings it.
- The sayings are from Paul (1 Thess 5), which Epiphanius treats as Christ's word.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 21.2 (Holl GCS 25:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
21.3Holl GCS 25:30
εἰ οὐν οἱ δοῦλοι τοῦ Χριστοῦ ἡμέρας εἰσὶ τέκνα, ἀρα αὐτὸς ὁ υἱὸς ⟨ὁ⟩ φέρων τὴν ἡμἐραν ἀγνοεῖ. ἴνα καταλάβῃ ἡ ἡμέρα καὶ οὐχὶ αὐτὸς μᾶλλον τὴν ἡμέραν φέρῃ; τίς ταῦτα διανοούμενος οὐ βλασφημήσει, τὰ μὴ πρέποντα περὶ πατρὸς καὶ υἱοῦ λογιζόμενος;
ei oun hoi douloi tou Christou hēmeras eisi tekna, ara autos ho huios ⟨ho⟩ pherōn tēn hēmeran agnoei. ina katalabę̄ hē hēmera kai ouchi autos mallon tēn hēmeran pherę̄? tis tauta dianooumenos ou blasphēmēsei, ta mē preponta peri patros kai huiou logizomenos?
If then the servants of Christ are children of the day, is the Son himself, ⟨who⟩ brings the day, ignorant, so that the day should overtake him and not rather he bring the day? Who, thinking these things, will not blaspheme, reckoning what is unfitting about Father and Son?
Textual problem in this passage: see the notes.
1 Thess 5:5 (allusion, high confidence)
Notes and citation
Summary: It is absurd that the Son who brings the day should not know it.
Topics: Christology, Eschatology
Cite (SBL): Epiphanius, Anc. 21.3 (Holl GCS 25:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
21.4Holl GCS 25:30
καὶ ὁ πατὴρ μὲν οἶδε τὴν ἡμέραν καὶ τὴν ὥραν κατὰ δύο τρόπους, κατὰ εἴδησιν καὶ κατὰ πρᾶξιν. οἶδε γὰρ πότε ἔρχεται καὶ πάλιν ἤδη κέκρικεν ὁρίσας κρίνειν τὸν τὸν καὶ ἔγνω κατὰ πρᾶξιν.
kai ho patēr men oide tēn hēmeran kai tēn hōran kata dyo tropous, kata eidēsin kai kata praxin. oide gar pote erchetai kai palin ēdē kekriken horisas krinein ton ton kai egnō kata praxin.
And the Father knows the day and the hour in two ways, by awareness and by act. For he knows when it comes, and again he has already judged, having appointed the one who is to judge, and he knew it by act.
Notes and citation
Summary: The Father knows the day in both senses.
- τὸν τὸν is probably a slip for τὸν υἱόν (“the Son”).
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 21.4 (Holl GCS 25:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-21-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
21.5Holl GCS 25:30
ὁ δὲ υἱὸς τοῦ θεοῦ οἶδε μὲν πότε ἔρχεται καὶ αὐτὸς φέρει αὐτὴν καὶ οὐκ ἀγνοεῖ, οὔπω δὲ αὐτὴν ἔπραξε κατὰ γνῶσιν, τουτέστι ⟨οὔπω ἔγνω⟩ κατὰ πρᾶξιν. ἔτι γὰρ ἀσεβεῖς ἀσεβοῦσι καὶ ἄπιστοι ἀπιστοῦσι καὶ κακόπλαστοι βλασφημοῦσι καὶ ὁ διάβολος ἐνεργεῖ καὶ ἁμαρτήματα γίνεται καὶ ἡ ἀδικία κρατεὶ καὶ ἡ κρίσις μακροθυμεῖ, ἴως ἂν ἔλθῃ καὶ γνῷ αὐτὴν κατὰ πρᾶξιν καὶ ποιήσῃ τὴν ἐκδίκησιν καὶ σώσῃ τοὺς ἐν ἀληθείᾳ ἐλπίζοντας ἐπʼ αὐτὸν καὶ μὴ. βλασφημοῦντας αὐτοῦ τὴν θεότητα καὶ πατρὸς καὶ ἁγίου πνεύματος.
ho de huios tou theou oide men pote erchetai kai autos pherei autēn kai ouk agnoei, oupō de autēn epraxe kata gnōsin, toutesti ⟨oupō egnō⟩ kata praxin. eti gar asebeis asebousi kai apistoi apistousi kai kakoplastoi blasphēmousi kai ho diabolos energei kai hamartēmata ginetai kai hē adikia kratei kai hē krisis makrothymei, iōs an elthę̄ kai gnǭ autēn kata praxin kai poiēsę̄ tēn ekdikēsin kai sōsę̄ tous en alētheią elpizontas epʼ auton kai mē. blasphēmountas autou tēn theotēta kai patros kai hagiou pneumatos.
But the Son of God knows when it comes, and he himself brings it and is not ignorant, but he has not yet performed it in knowledge, that is, he has ⟨not yet known it⟩ by act. For the ungodly still act ungodly, the unbelieving disbelieve, the ill-formed blaspheme, the devil is at work, sins are committed, injustice prevails, and judgment is long-suffering, until he comes and knows it by act, and carries out vengeance, and saves those who truly hope in him and do not blaspheme his Godhead and that of the Father and the Holy Spirit.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Son knows the day but has not yet “known” it by carrying it out.
- This is Epiphanius's solution to Mark 13:32: the Son's “not knowing” means not yet having acted.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 21.5 (Holl GCS 25:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-21-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
Chapter 22
22.1Holl GCS 25:30
22. Ἐξ ἁγίων δὲ ἀγγέλων λείπεται κατὰ δύο τρόπους ἡ τοιαύτη ἀξία. τίμιοι μὲν γάρ εἰσιν, ἀπὸ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος τοῦτο κεκτημένοι· λείπεται δὲ αὐτοῖς τοῦτο· οὐ γὰρ οἴδασι τὰ ὡρισμένα πότε γίνεται. ἐπὶ μὲν γὰρ τῇ ἰδίᾳ ἐξουσίᾳ ὁ πατὴρ ἔθετο τοὺς χρόνους. εἰ δὲ ὁ πατὴρ ἐν υἱῷ καὶ ὁ υἱὸς ἐν πατρί, ἄρα οὐ λείπεται ἡ ἐξουσία ἐξ υἱοῦ ἡ ἐν πατρί.
22. Ex hagiōn de angelōn leipetai kata dyo tropous hē toiautē axia. timioi men gar eisin, apo patros kai huiou kai hagiou pneumatos touto kektēmenoi; leipetai de autois touto; ou gar oidasi ta hōrismena pote ginetai. epi men gar tę̄ idią exousią ho patēr etheto tous chronous. ei de ho patēr en huiǭ kai ho huios en patri, ara ou leipetai hē exousia ex huiou hē en patri.
But among the holy angels such dignity is lacking in two ways. They are honored, having this from Father and Son and Holy Spirit; but this is lacking to them: they do not know when the things appointed will happen. For the Father has set the times by his own authority. But if the Father is in the Son and the Son in the Father, then the authority that is in the Father is not lacking to the Son.
Acts 1:7 (quotation, high confidence) · John 14:10 (allusion, high confidence)
Notes and citation
Summary: Angels do not know the appointed times, but the Son shares the Father's authority.
Notes on the original text
- Digital text corrected (OCR: repeated syllable): ὠριὡρισμένα → ὡρισμένα.
Topics: Eschatology, Trinity
Cite (SBL): Epiphanius, Anc. 22.1 (Holl GCS 25:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
22.2Holl GCS 25:30–31
λείπεται δὲ ἀπὸ τῶν ἀγγέλων· κτιστοὶ γὰρ ἄγγελοι καὶ ἀρχάγγελοι καὶ δυνάμεις, πατὴρ δὲ ἄκτιστος, υἱὸς ἄκτιστος, πνεῦμα θεοῦ ἄκτιστον.
leipetai de apo tōn angelōn; ktistoi gar angeloi kai archangeloi kai dynameis, patēr de aktistos, huios aktistos, pneuma theou aktiston.
It is lacking to the angels; for angels, archangels, and powers are created, but the Father is uncreated, the Son uncreated, the Spirit of God uncreated.
Notes and citation
Summary: Angels are created; Father, Son, and Spirit are uncreated.
Notes on the original text
- Digital text corrected (OCR: π for κ): πατὴρ δὲ ἄπτιστος, υἱὸς ἄπτιστος → πατὴρ δὲ ἄκτιστος, υἱὸς ἄκτιστος.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 22.2 (Holl GCS 25:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
22.3Holl GCS 25:31
οὐκ οἴδασιν οὐν οἱ ἄγγελοι οὔτε κατὰ εἴδησιν· οὔτε κατὰ πρᾶξιν τὴν ἡμέραν καὶ τὴν ὥραν. οὐκ οἴδασι γὰρ πότε βούλεται ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα ἐνεγκεῖν τὴν ἡμέραν, καὶ οὐκ οἴδασι κατὰ γνῶσιν πράξεως· οὔπω γὰρ ἐπετάχθησαν ἐξελθεῖν καὶ συναγαγεῖν δίκην ζιζανίων καὶ δῆσαι δεσμὰς εἰς τὸ καίειν πυρὶ ἀσβέστῳ.
ouk oidasin oun hoi angeloi oute kata eidēsin; oute kata praxin tēn hēmeran kai tēn hōran. ouk oidasi gar pote bouletai ho patēr kai ho huios kai to hagion pneuma enenkein tēn hēmeran, kai ouk oidasi kata gnōsin praxeōs; oupō gar epetachthēsan exelthein kai synagagein dikēn zizaniōn kai dēsai desmas eis to kaiein pyri asbestǭ.
So the angels know the day and the hour neither by awareness nor by act. For they do not know when the Father and the Son and the Holy Spirit will bring the day, and they do not know it with the knowledge of action; for they have not yet been commanded to go out and gather ⟨people⟩ like tares and bind them in bundles to be burned with unquenchable fire.
Matt 13:30 (allusion, high confidence) · Matt 13:41 (allusion, medium confidence) · Mark 9:43 (echo, low confidence)
Notes and citation
Summary: Angels know the day in neither sense, for they have not yet been sent to reap.
Notes on the original text
- Digital text corrected (OCR: garbled word): δρομὰς δεομὰς → δεσμὰς.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 22.3 (Holl GCS 25:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
22.4Holl GCS 25:31
οὔπω τοίνυν οὐδὲ ἔπραξαν οὐδὲ οἴδασιν, ὁ δὲ πατὴρ οἶδε καὶ ἔπραξεν· ὁ δὲ υἱὸς οἶδε μέν, οὐδέπω ἔπραξε. τουτέστιν ⟨τό⟩ »εἰ μὴ ὁ πατὴρ μόνος, οὔτε οἱ οὔτε ὁ υἱός«.
oupō toinyn oude epraxan oude oidasin, ho de patēr oide kai epraxen; ho de huios oide men, oudepō epraxe. toutestin ⟨to⟩ »ei mē ho patēr monos, oute hoi oute ho huios«.
So they have neither yet acted nor do they know; but the Father knows and has acted; the Son knows, but has not yet acted. That is ⟨the meaning of⟩ “except the Father alone; neither the ⟨angels⟩ nor the Son.”
Textual problem in this passage: see the notes.
Mark 13:32 (quotation, high confidence)
Notes and citation
Summary: This explains “only the Father” in Mark 13:32.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 22.4 (Holl GCS 25:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
22.5Holl GCS 25:31
νοήσωμεν τὴν δύναμιν τῆς γραφῆς, ἴνα μὴ γένηται ἡμῖν τὸ γράμμα θάνατος. »τὸ γράμμα, γάρ φησιν »ἀποκτένει, τὸ δὲ πνεῦμα ζωοποιεῖ«. λάβωμεν τὸ πνεῦμα, ἵνα ὠφεληθῶμεν ἐκ τοῦ γράμματος. οὐ γὰρ τὸ γράμμα ἀποκτένει, ἐν γὰρ τῷ γράμματι ἠ ζωή· ἀποκτένει δὲ τὸν ἀσυνέτως τῷ γράμματι προσερχόμενον καὶ μὴ ἔχοντα τὸ φράζον πνεῦμα, τὸ ἀνοῖγον τὸ γράμμα καὶ ἀποκαλύπτον τὸ ἐν αὐτῷ.
noēsōmen tēn dynamin tēs graphēs, ina mē genētai hēmin to gramma thanatos. »to gramma, gar phēsin »apoktenei, to de pneuma zōopoiei«. labōmen to pneuma, hina ōphelēthōmen ek tou grammatos. ou gar to gramma apoktenei, en gar tǭ grammati ē zōē; apoktenei de ton asynetōs tǭ grammati proserchomenon kai mē echonta to phrazon pneuma, to anoigon to gramma kai apokalypton to en autǭ.
Let us understand the force of Scripture, so that the letter may not become death to us. “For the letter,” he says, “kills, but the Spirit gives life.” Let us receive the Spirit so that we may be helped by the letter. For the letter does not kill, since life is in the letter; but it kills the one who approaches the letter without understanding and does not have the Spirit who explains, who opens the letter and reveals what is in it.
2 Cor 3:6 (quotation, high confidence)
Notes and citation
Summary: The Spirit opens the letter of Scripture.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Anc. 22.5 (Holl GCS 25:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
22.6Holl GCS 25:31
οὗτος οὖν ὁ πατὴρ ὁ ἅγιος τὸν μονογενῆ αὐτοῦ υἱὸν γνήσιον, γεγεννημένον ἐξ αὐτοῦ, καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἔδωκε τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ ἐν μιᾷ γνώσει ὁμονοίας, ἐν ἐνὶ συνδέσμῳ τελειότητος, ὅπως ἐν ὀνόματι πατρὸς τελείου καὶ θεοῦ τὴν σφραγῖδας κομισώμεθα καὶ ἐν ὀνόματι υἱοῦ τελείου καὶ θεοῦ καὶ ἐν ὀνόματι πνεύματος θείου καὶ τελείου λάβωμεν τὴν σφραγῖδα.
houtos oun ho patēr ho hagios ton monogenē autou huion gnēsion, gegennēmenon ex autou, kai to hagion autou pneuma edōke tę̄ hagią autou ekklēsią en mią gnōsei homonoias, en eni syndesmǭ teleiotētos, hopōs en onomati patros teleiou kai theou tēn sphragidas komisōmetha kai en onomati huiou teleiou kai theou kai en onomati pneumatos theiou kai teleiou labōmen tēn sphragida.
This holy Father, then, gave his only-begotten genuine Son, begotten from him, and his Holy Spirit to his holy church in one knowledge of concord, in one bond of perfection, so that we may receive the seal in the name of the perfect Father and God, and receive the seal in the name of the perfect Son and God and in the name of the divine and perfect Spirit.
Col 3:14 (allusion, medium confidence)
Notes and citation
Summary: The Father gave the Son and the Spirit to the church, which is sealed in their name.
Cite (SBL): Epiphanius, Anc. 22.6 (Holl GCS 25:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.
22.7Holl GCS 25:31
ὡ τριὰς ἁγία ἀριθμουμένη, τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη. οὐ γὰρ λέγεται ἑνὰς καὶ δυὰς οὐδὲ μονὰς καὶ μονάς, ἀλλὰ μονὰς ἐν τριάδι καὶ τριὰς ἐν μονάδι, μονοειδῶς μονωνύμως εἷς θεός, πατὴρ ἐν υἱῷ, υἱὸς ἐν πατρὶ σὺν ἀγίῳ πνεύματι.
hō trias hagia arithmoumenē, trias en heni onomati arithmoumenē. ou gar legetai henas kai dyas oude monas kai monas, alla monas en triadi kai trias en monadi, monoeidōs monōnymōs heis theos, patēr en huiǭ, huios en patri syn agiǭ pneumati.
O holy Trinity counted, Trinity counted in one name! For it is not said “a unity and a duality,” nor “a unit and a unit,” but a unity in Trinity and a Trinity in unity, in one form, in one name, one God, Father in Son, Son in Father, with the Holy Spirit.
Notes and citation
Summary: The Trinity is a unity in Trinity and Trinity in unity.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 22.7 (Holl GCS 25:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/12-1/#p-22-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915); no public-domain English translation exists, so each batch was re-read against the Greek.