The Well-Anchored Man 81.1–94.9
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 81
81.1Holl GCS 25:101
81. Οὖτος οὖν ό μονογενής, ό τέλειος ὁ ἄκτιστος ό ἄτρεπτος ὁ ἀναλλοίωτος ό ἀπερινόητος ό ἀόρατος, ⟨ὁ⟩ ἐνανθρωπήσας ἐν καὶ ἀναστὰς πνευματικῶς καὶ »μηκέτι ἀποθνᾐσκων«, μηκέτι πτωχεύων ό »διʼ ἡμᾶς πτωχεύσας πλούσιος ὤν‘, ὁ πνεῦμα ὤν ὃλος, ό τὸ σαρκικὸν | καὶ τὸ θεϊκὸν ἐνῶν, | κύριος εἱς βασιλεὺς Χριστός, ό υἱὸς D183 P87 τοῦ θεοῦ, ἐν οὐρανῷ καθεσθεὶς ἐν δεξιᾷ τοῦ πατρὸς »ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας, δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου«, φησὶν ἐν τῷ εὐαγγελίῳ »άπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος«.
81. Outos oun o monogenēs, o teleios ho aktistos o atreptos ho analloiōtos o aperinoētos o aoratos, ⟨ho⟩ enanthrōpēsas en kai anastas pneumatikōs kai »mēketi apothnę̄skōn«, mēketi ptōcheuōn o »diʼ hēmas ptōcheusas plousios ōn‘, ho pneuma ōn holos, o to sarkikon | kai to theïkon enōn, | kyrios heis basileus Christos, o huios D183 P87 tou theou, en ouranǭ kathestheis en dexią tou patros »epanō pasēs archēs kai exousias, dynameōs kai pantos onomatos onomazomenou«, phēsin en tǭ euangeliǭ »apelthontes baptisate panta ta ethnē eis onoma patros kai huiou kai hagiou pneumatos«.
This Only-begotten, then, the perfect, the uncreated, the unchangeable, the unalterable, the inconceivable, the invisible, who became man and rose spiritually and “dies no more,” no longer poor, he “who became poor for our sake though he was rich,” who is wholly spirit, who unites the fleshly and the divine, one Lord, King, Christ, the Son of God, seated in heaven at the right hand of the Father, “above every principality and authority, power and every name that is named,” says in the Gospel, “Go, baptize all the nations in the name of the Father and of the Son and of the Holy Spirit.”
Textual problem in this passage: see the notes.
Rom 6:9 (quotation, high confidence) · 2 Cor 8:9 (quotation, high confidence) · Eph 1:21 (quotation, high confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: The exalted Christ commanded baptism in the threefold name.
- Stray page markers (D183, P87) in the digital text are ignored.
Topics: Christology, Trinity, Baptism
Cite (SBL): Epiphanius, Anc. 81.1 (Holl GCS 25:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-1). (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.
81.2Holl GCS 25:101
τοῦτο δὲ δὲ καὶ ἀνὰ μέσον † ὃν οὐ συναλοιφὴν ἐσήμαινε τὸν υἱὸν τῷ πατρὶ ⟨οὐδὲ οὐδὲ συναλοιφὴν τὸ πνεῦμα τὸ ἃγιον τῷ πατρὶ καὶ τῷ υἱῷ⟩, ἀλλὰ οἶδε πατέρα ἀληθινὸν καὶ ἑαυτὸν ἀληθινὸν ἀπέδειξεν ἐνυπόστατον Λόγον καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐνυπόστατον πνεῦμα καὶ »πνεῦμα ἀληθείας«, ἄκτιστον ἄτρεπτον ἀναλλοίωτον· οὐχ
touto de de kai ana meson † hon ou synaloiphēn esēmaine ton huion tǭ patri ⟨oude oude synaloiphēn to pneuma to hagion tǭ patri kai tǭ huiǭ⟩, alla oide patera alēthinon kai heauton alēthinon apedeixen enypostaton Logon kai to hagion autou pneuma enypostaton pneuma kai »pneuma alētheias«, aktiston atrepton analloiōton; ouch
And this, being also in the midst †, did not signify the Son as merged with the Father ⟨nor the Holy Spirit as merged with the Father and the Son⟩; but he knows the Father as true, and showed himself as the true, subsistent Word, and his Holy Spirit as a subsistent Spirit and “the Spirit of truth,” uncreated, unchangeable, unalterable; not
Textual problem in this passage: see the notes.
John 14:17 (quotation, high confidence)
Notes and citation
Summary: The baptismal command shows three distinct, subsistent persons.
- The dagger marks a corrupt passage; the doubled words are left as printed.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 81.2 (Holl GCS 25:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-2). (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.
81.3Holl GCS 25:101
ὡς ἵνα τις ὑπονοήσῃ δολίως φερόμενος πρὸς τὴν πίστιν καὶ τοὺς πόδας αὐτοῦ ἀποκρύπτων καὶ δολιευόμενος πρὸς τὴν ἀλήθειαν »ἐτάζει γὰρ καρδίας καὶ νεφροὺς ό θεός«).
hōs hina tis hyponoēsę̄ doliōs pheromenos pros tēn pistin kai tous podas autou apokryptōn kai dolieuomenos pros tēn alētheian »etazei gar kardias kai nephrous o theos«).
as someone might suppose who approaches the faith deceitfully, hiding his feet and plotting against the truth (“for God tests hearts and kidneys”).
Ps 7:9 (7:10 LXX) (quotation, high confidence)
Notes and citation
Summary: God sees through those who confess the faith deceitfully.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 81.3 (Holl GCS 25:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-3). (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.
81.4Holl GCS 25:101
καὶ λέγει ό αἱρετικός· δηλονότι πιστεύω ὅτι ό πατὴρ πατὴρ καὶ ό υἱὸς υἱὸς καὶ τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα καὶ όμολογῶ τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ· οὐχ ἐτέραν δὲ λέγω οὐσίαν παρὰ τὴν θεότητα, οὐχ ἑτέραν θεότητα παρὰ τὴν οὐσίαν, ἀλλὰ διὰ τὸ οὕτως ἀκριβοῦν ⟨μίαν⟩ οὐσίαν καλοῦμεν, ἵνα μὴ ἄλλο καὶ εἶδος εἴπωμεν τῆς θεότητος τῆς τριάδος.
kai legei o hairetikos; dēlonoti pisteuō hoti o patēr patēr kai o huios huios kai to hagion pneuma hagion pneuma kai omologō treis hypostaseis en mią ousią; ouch eteran de legō ousian para tēn theotēta, ouch heteran theotēta para tēn ousian, alla dia to houtōs akriboun ⟨mian⟩ ousian kaloumen, hina mē allo kai eidos eipōmen tēs theotētos tēs triados.
And the heretic says: “Clearly I believe that the Father is Father and the Son Son and the Holy Spirit Holy Spirit, and I confess three hypostases in one substance; and I do not speak of another substance besides the Godhead, nor another Godhead besides the substance; but to be exact we call it ⟨one⟩ substance, so that we may not speak of another kind of Godhead of the Trinity.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: A heretic may use orthodox words deceptively.
- Here ὑπόστασις means a distinct person, in the newer sense; compare 6.4.
Cite (SBL): Epiphanius, Anc. 81.4 (Holl GCS 25:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-4). (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.
81.5Holl GCS 25:101–102
κρυπταζόμενος γὰρ ὁ τοιοῦτος ὡς εἶπον ῥᾳδιούργως πάλιν καὶ δολίως λέγει· πιστεύω ὅτι πατὴρ πατήρ υἱὸς υἱός, πνεῦμα ἅγιον πνεῦμα ἅγιον· ὑπόνοιαν δὲ ἔχει τοιαύτην κεκρυμμένην, ὡς ἀφʼ ἡμῶν τὸ θεῖον ἀπεικάσας, λέγων ἐν ἑαυτῷ, ὃτι ὡς ἔχω σῶμα καὶ ψυχὴ καὶ πνεῦμα ἀνθρώπειον, οὓτω καὶ ἡ θεότης.
kryptazomenos gar ho toioutos hōs eipon rhądiourgōs palin kai doliōs legei; pisteuō hoti patēr patēr huios huios, pneuma hagion pneuma hagion; hyponoian de echei toiautēn kekrymmenēn, hōs aphʼ hēmōn to theion apeikasas, legōn en heautǭ, hoti hōs echō sōma kai psychē kai pneuma anthrōpeion, houtō kai hē theotēs.
For such a person, concealing himself, as I said, again says craftily and deceitfully, “I believe that the Father is Father, the Son Son, the Holy Spirit Holy Spirit”; but he holds such a hidden notion, likening the divine to us, saying to himself: “As I have a body and soul and human spirit, so too the Godhead:
Notes and citation
Summary: Some liken the Trinity to body, soul, and spirit in man.
Cite (SBL): Epiphanius, Anc. 81.5 (Holl GCS 25:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-5). (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.
81.6Holl GCS 25:102
πατὴρ μὲν ὡς εἰπεῖν τὸ εἶδος, υἱὸς δὲ ὡς ἐν τῷ ἀνθρώπῳ ψυχή, πνεῦμα δὲ ὣσπερ τὸ ἐμπνέον διὰ τοῦ άνθρώπου.
patēr men hōs eipein to eidos, huios de hōs en tǭ anthrōpǭ psychē, pneuma de hōsper to empneon dia tou anthrōpou.
the Father, so to speak, the form; the Son like the soul in man; and the Spirit like the breath that breathes through the man.”
Notes and citation
Summary: The heretical analogy of the Trinity to the parts of a man.
Cite (SBL): Epiphanius, Anc. 81.6 (Holl GCS 25:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-6). (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.
81.7Holl GCS 25:102
τινὲς γὰρ δολιεύονται καὶ οὓτως νομίζουσι τὴν θεότητα. ἡμεῖς δὲ οὐχ οὕτως ἐμάθομεν, ἀλλʼ ἰδοὺ ὁ πατὴρ ἐν οὐρανῷ διὰ φωνῆς μαρτυρεῖ, ἰδοὺ ὁ υἱὸς ἐν Ιορδάνῃ, ἰδοὺ τὸ πνεῦμα ἐν εἴδει περιστερᾶς κατερχόμενον ἐσχηματίζετο· ἀλλὰ καθʼ ἑαυτὸ ἐσχηματίζετο, καθʼ ὲαυτὸ ὑπόστασις ὄν, οὐκ ἀλλοία παρὰ τὴν τοῦ πατρὸς καὶ υἱοῦ, ἀλλὰ τῆς αὐτῆς οὐσίας, ὑπόστασις ἐξ ὑποστάσεως τῆς αὐτῆς πατρὸς καὶ υἱοῦ καὶ ὰγίου πνεύματος.
tines gar dolieuontai kai houtōs nomizousi tēn theotēta. hēmeis de ouch houtōs emathomen, allʼ idou ho patēr en ouranǭ dia phōnēs martyrei, idou ho huios en Iordanę̄, idou to pneuma en eidei peristeras katerchomenon eschēmatizeto; alla kathʼ heauto eschēmatizeto, kathʼ eauto hypostasis on, ouk alloia para tēn tou patros kai huiou, alla tēs autēs ousias, hypostasis ex hypostaseōs tēs autēs patros kai huiou kai agiou pneumatos.
For some are deceitful and think of the Godhead in this way. But we have not so learned; but see, the Father bears witness in heaven by a voice; see, the Son in the Jordan; see, the Spirit took shape coming down in the form of a dove; but took shape by himself, being a hypostasis by himself, not different from that of the Father and the Son, but of the same substance, a hypostasis from the same hypostasis of Father and Son and Holy Spirit.
Matt 3:16 (allusion, high confidence) · Matt 3:17 (allusion, high confidence)
Notes and citation
Summary: At the Jordan the three are seen distinctly.
- “Hypostasis from the same hypostasis” uses the word in two senses (person, and substance); translated literally.
Notes on the original text
- Digital text corrected (repeated words): ἰδοὺ τὸ πνεῦμα τὸ πνεῦμα ἐν εἴδει → ἰδοὺ τὸ πνεῦμα ἐν εἴδει.
Cite (SBL): Epiphanius, Anc. 81.7 (Holl GCS 25:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-7). (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.
81.8Holl GCS 25:102
⟨καὶ⟩ πάλιν ἰδοὺ πατὴρ κάθηται ἐν οὐρανῷ, *. τὸ δὲ κάθηται μὴ πάλιν ὑπολάμβανε άνθρωπίνως, ἀλλʼ άνεκδιηγήτως καὶ ἀκαταλήπτως ἔχε. καὶ οὐκ εἶπεν, ἀνῆλθεν ὁ υἱὸς εἰς τὸν πατέρα, ἀλλʼ ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός«.
⟨kai⟩ palin idou patēr kathētai en ouranǭ, *. to de kathētai mē palin hypolambane anthrōpinōs, allʼ anekdiēgētōs kai akatalēptōs eche. kai ouk eipen, anēlthen ho huios eis ton patera, allʼ ekathisen en dexią tou patros«.
⟨And⟩ again, see, the Father sits in heaven *. And do not again understand “sits” in a human way, but take it indescribably and incomprehensibly. And it did not say, “the Son went up into the Father,” but “he sat at the right hand of the Father.”
Textual problem in this passage: see the notes.
Mark 16:19 (quotation, high confidence)
Notes and citation
Summary: The Son sits at the Father's right hand, not merged into him.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (repeated word): ⟨καὶ⟩ πάλιν πάλιν ἰδοὺ → ⟨καὶ⟩ πάλιν ἰδοὺ.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 81.8 (Holl GCS 25:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-8). (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.
81.9Holl GCS 25:102
καὶ πάλιν περὶ τοῦ πνεύματος τοῦ ἁγίου λέγων ὁ μονογενὴς ἐδίδασκεν »άπέρχομαι, κἀκεῖνος ἐλεύσεται, τὸ πνεῦμα τὸ ἄγιον, τὸ πνεῦμα τῆς ἀληθείας. ἐὰν μὴ ἐγὼ ἀπέλθω, κἀκεῖνος οὐκ ἔρχεται«. εὶ δὲ ἦν τὸ πνεῦμα συναλοιφὴ αὐτῷ τῷ υἱῷ, οὐκ ἄν ἔλεγεν »ἀπέρχομαι κἀκεῖνος ἔρχεται«, ἀλλʼ ἵνα δείξῃ ὑπόστασιν καὶ ὑπόστασιν. μία δέ ἐστι θεότης εἶς θεὸς μία ἀλήθεια.
kai palin peri tou pneumatos tou hagiou legōn ho monogenēs edidasken »aperchomai, kakeinos eleusetai, to pneuma to agion, to pneuma tēs alētheias. ean mē egō apelthō, kakeinos ouk erchetai«. ei de ēn to pneuma synaloiphē autǭ tǭ huiǭ, ouk an elegen »aperchomai kakeinos erchetai«, allʼ hina deixę̄ hypostasin kai hypostasin. mia de esti theotēs eis theos mia alētheia.
And again, speaking of the Holy Spirit, the Only-begotten taught, “I am going away, and he will come, the Holy Spirit, the Spirit of truth. If I do not go away, he will not come.” But if the Spirit were merged with the Son, he would not have said, “I am going away and he comes,” but he said it to show hypostasis and hypostasis. Yet there is one Godhead, one God, one truth.
John 16:7 (quotation, high confidence) · John 16:13 (allusion, high confidence)
Notes and citation
Summary: Christ's going and the Spirit's coming show two hypostases.
- The quotation freely combines John 16:7 and 16:13.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 81.9 (Holl GCS 25:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-81-9). (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 82
82.1Holl GCS 25:102
82. Καὶ οὓτω γέγραφα τῷ βουλομένῳ * τὴν τῆς ζωῆς ἡμῶν ἀκολουθίαν καὶ βεβαίαν ὁμολογίαν, τὴν ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν καὶ εὐαγγελίων καὶ ἀποστόλων καὶ ἀπὸ τῶν χρόνων τῶν ἀποστόλων ἴως ἡμετέρων χρόνων ἐν τῇ καθολικῇ ἐκκλησίᾳ ἀχράντως πεφυλαγμένην,
82. Kai houtō gegrapha tǭ boulomenǭ * tēn tēs zōēs hēmōn akolouthian kai bebaian homologian, tēn apo tou nomou kai tōn prophētōn kai euangeliōn kai apostolōn kai apo tōn chronōn tōn apostolōn iōs hēmeterōn chronōn en tę̄ katholikę̄ ekklēsią achrantōs pephylagmenēn,
And so I have written for whoever wishes * the sequence of our life and the firm confession, from the law and the prophets and the Gospels and apostles, and preserved undefiled in the catholic church from the times of the apostles to our times;
Textual problem in this passage: see the notes.
Notes and citation
Summary: He has written the faith preserved from the apostles.
- The asterisk marks a gap in the edition.
Cite (SBL): Epiphanius, Anc. 82.1 (Holl GCS 25:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-82-1). (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.
82.2Holl GCS 25:102
ἐπὶ φθόνῳ δὲ ἀκαταστασίας τῆς μιᾶς καὶ ἀληθινῆς πίστεως κατὰ καιρὸν καὶ καιρὸν διὰ τῶν αἱρέσεων τὴν αὐτὴν πίστιν καὶ ἐλπίδα καὶ σωτηρίαν ἡμῶν διωχθεῖσαν, ὑπομείνασαν δὲ ἐν τῇ αὐτῆς ἀληθείᾳ, τῶν αἱρέσεων καθʼ ἓκαστον χρόνον ἑαυτὰς χραινουσῶν καὶ άπὸ τῆς ἐκκλησίας ἀπαλλοτριουμένων·
epi phthonǭ de akatastasias tēs mias kai alēthinēs pisteōs kata kairon kai kairon dia tōn haireseōn tēn autēn pistin kai elpida kai sōtērian hēmōn diōchtheisan, hypomeinasan de en tę̄ autēs alētheią, tōn haireseōn kathʼ hekaston chronon heautas chrainousōn kai apo tēs ekklēsias apallotrioumenōn;
though, out of envy that stirs disorder against the one true faith, from time to time this same faith and hope and salvation of ours has been persecuted by the heresies, yet it has endured in its own truth, while the heresies in each period defile themselves and estrange themselves from the church;
Notes and citation
Summary: The faith has survived the heresies.
Topics: Heresy
Cite (SBL): Epiphanius, Anc. 82.2 (Holl GCS 25:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-82-2). (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.
82.3Holl GCS 25:102–103
ὡς καὶ προσφάτως πάλιν ἀκούομέν τινων τῶν τὰ πρωτεῖα δοκούντων ἀποφέρεσθαι παρά τισι τῶν ἐν Αἰγύπτῳ ἀσκητῶν καὶ Θηβαΐδος καὶ ἄλλων ἄλλοθι κλιμάτων, τὰ ὃμοια τοῖς Ιερακίταις φρονούντων καὶ λεγόντων ἀνάστασιν μὲν τῆς ἡμετέρας σαρκός, οὐ ταύτης δέ, ἀλλʼ ἄλλης τινὸς ἀντʼ αὐτῆς, ὡς ἐκτραπέντων τῶν τοιούτων καὶ εἰς μύθους ἐκτρεψάντων τὴν τοῦ θεοῦ ἀλήθειαν καὶ τὴν βεβαίαν ἡμῶν ἐλπίδα. διὸ καὶ περὶ τούτου ἀναγκαζόμεθα αὐθις λέγειν.
hōs kai prosphatōs palin akouomen tinōn tōn ta prōteia dokountōn apopheresthai para tisi tōn en Aigyptǭ askētōn kai Thēbaïdos kai allōn allothi klimatōn, ta homoia tois Ierakitais phronountōn kai legontōn anastasin men tēs hēmeteras sarkos, ou tautēs de, allʼ allēs tinos antʼ autēs, hōs ektrapentōn tōn toioutōn kai eis mythous ektrepsantōn tēn tou theou alētheian kai tēn bebaian hēmōn elpida. dio kai peri toutou anankazometha authis legein.
as recently again we hear of some who seem to be accorded the first rank by certain ascetics in Egypt and the Thebaid and in other regions elsewhere, who think like the Hieracites and speak of a resurrection of our flesh, yet not of this flesh but of some other instead of it, since such people have gone astray and turned God's truth and our firm hope into myths. For this reason we are compelled to speak of this again.
Notes and citation
Summary: Some ascetics say another flesh, not this one, will rise.
Notes on the original text
- Digital text corrected (OCR: split word): ὡς ἐκτ ραπέτων → ὡς ἐκτραπέντων.
Topics: Eschatology, Heresy
Cite (SBL): Epiphanius, Anc. 82.3 (Holl GCS 25:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-82-3). (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.
Chapter 83
83.1Holl GCS 25:103
83. Ἄπιστοι μὲν γὰρ ἀρνοῦνται τὸ πᾶν τῆς ἀναστάσεως, κακόπιστοι δὲ συρφετωδῶς καὶ ἀνοήτως τῆς κατὰ άλήθειαν ἐλπίδος ἐκπεπτώκασι τῷ οὕτω νοεῖν περὶ τῆς ἀναστάσεως.
83. Apistoi men gar arnountai to pan tēs anastaseōs, kakopistoi de syrphetōdōs kai anoētōs tēs kata alētheian elpidos ekpeptōkasi tǭ houtō noein peri tēs anastaseōs.
For unbelievers deny the resurrection entirely, while misbelievers, in a rubbishy and foolish way, have fallen from the true hope by thinking so about the resurrection.
Notes and citation
Summary: Unbelievers deny the resurrection; misbelievers distort it.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 83.1 (Holl GCS 25:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-83-1). (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.
83.2Holl GCS 25:103
καὶ Ἓλληνες μὲν οἱ τελείως ἀρνούμενοι τὴν ἀνάστασιν διὰ τὴν ἀσέβειαν τοῦ πλήθους τῶν παρʼ αὐτοῖς γινομένων ἀνομημάτων· μισοῦσι γὰρ τὴν ἀνάστασιν διʼ ἣν μέλλουσιν αἰσχύνην ὑφίστασθαι ἐν τῇ ἀναστάσει, τὸν θεὸν ἀγνοήσαντες καὶ τὰς αὐτοῦ ἐντολάς· πλὴν ὅτι ἀναστήσονται, κἂν μὴ βούλωνται.
kai Hellēnes men hoi teleiōs arnoumenoi tēn anastasin dia tēn asebeian tou plēthous tōn parʼ autois ginomenōn anomēmatōn; misousi gar tēn anastasin diʼ hēn mellousin aischynēn hyphistasthai en tę̄ anastasei, ton theon agnoēsantes kai tas autou entolas; plēn hoti anastēsontai, kan mē boulōntai.
And the Greeks are those who completely deny the resurrection because of the impiety of the multitude of lawless deeds done among them; for they hate the resurrection because of the shame they will undergo in the resurrection, having not known God and his commandments; yet they will rise, even if they do not wish to.
Notes and citation
Summary: The pagans deny the resurrection but will rise.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 83.2 (Holl GCS 25:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-83-2). (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.
83.3Holl GCS 25:103
αὐτὴ γὰρ ἡ κτίσις διαρρήδην αὐτοὺς ἐλέγχει, ὺποφαίνουσα καθʼ ἑκάστην ἡμέραν ἀναστάσεως τὸ εἶδος. δύνει γὰρ ἡ ὴμέρα καὶ νεκρῶν αἰνιττόμεθα τὸν τρόπον, κοιμισμὸν αἰνιττομένης τῆς νυκτός· ἀνατέλλει ἡ ἡμέρα ἡμᾶς διυπνίζουσα καὶ ἀναστάσεως ὺποδεικνύουσα τὸ σημεῖον.
autē gar hē ktisis diarrēdēn autous elenchei, ypophainousa kathʼ hekastēn hēmeran anastaseōs to eidos. dynei gar hē ēmera kai nekrōn ainittometha ton tropon, koimismon ainittomenēs tēs nyktos; anatellei hē hēmera hēmas diypnizousa kai anastaseōs ypodeiknyousa to sēmeion.
For creation itself refutes them expressly, showing every day the form of resurrection. For the day sets and we hint at the manner of the dead, night hinting at sleep; the day rises, waking us and showing the sign of resurrection.
Notes and citation
Summary: Day and night picture death and resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 83.3 (Holl GCS 25:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-83-3). (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.
83.4Holl GCS 25:103
δρέπονται οἱ καρποὶ καὶ ἡ στάσις τῶν ὄντων ἐκτέμνεται, τῆς ἡμῶν ἐντεῦθεν ἀπαλλαγῆς ὁριζομένου τοῦ προσώπου. σπείρεται ἡ γῆ καὶ βλαστάνει, * ὃτι τὰ τεθαμμένα μετὰ τὴν τομὴν ἀναστήσεται. ἀκρὶς τελευτᾷ, θάψασα τὸ ἐξ αὐτῆς ἀποβληθὲν κύημα ἐν τῇ γῇ καὶ μετὰ καιρὸν ἡ γῆ ἀποδίδωσι τὰ τεθαμμένα· τὰ σπέρματα τῶν γενημάτων σπείρεται καὶ πρῶτον ἀποθνᾐσκει ἔπειτα τελεσφορεῖται·
drepontai hoi karpoi kai hē stasis tōn ontōn ektemnetai, tēs hēmōn enteuthen apallagēs horizomenou tou prosōpou. speiretai hē gē kai blastanei, * hoti ta tethammena meta tēn tomēn anastēsetai. akris teleutą, thapsasa to ex autēs apoblēthen kyēma en tę̄ gę̄ kai meta kairon hē gē apodidōsi ta tethammena; ta spermata tōn genēmatōn speiretai kai prōton apothnę̄skei epeita telesphoreitai;
The fruits are plucked and the standing crop is cut down, the form of our departure from here being defined. The earth is sown and sprouts, * that what is buried after the cutting will rise. The locust dies, having buried in the earth the brood cast from it, and after a time the earth gives back what was buried; the seeds of the crops are sown and first die, then come to fruit;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Harvest, seeds, and locusts picture resurrection.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (OCR: δ for σ; OCR: τ for γ): σπείρεται ἡ τῆ καὶ → σπείρεται ἡ γῆ καὶ; ἀποδίδωδι → ἀποδίδωσι.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 83.4 (Holl GCS 25:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-83-4). (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.
83.5Holl GCS 25:103–104
»ἐὰν γὰρ μὴ ἀποθάνῃ, οὐ ζωογονεῖται« σφραγῖδας ἐν ἠμῖν ὁ θεὸς ἐποίησε διὰ τῶν ὀνύχων δέκα καὶ δέκα ἀναστάσεως, μαρτυρούσας περὶ τῆς ἡμῶν ἐλπίδος. ἀλλὰ καὶ ὡς διὰ στεφάνου ἐπὶ τῆς κεφαλῆς διὰ τῆς τριχὸς τὴν ἡμῶν ἀνάστασιν ἐκήρυξε. τὸ γὰρ δοκοῦν ἐν ἡμῖν νεκρὸν σῶμα, τουτέστι τρίχες καὶ ὄνυχες, καθʼ ἑκάστην τεμνόμεναι καὶ τεμνόμενοι αὐθις θάλλουσι, σημαίνουσαι τῆς ἀναστάσεως τὴν ἐλπίδα.
»ean gar mē apothanę̄, ou zōogoneitai« sphragidas en ēmin ho theos epoiēse dia tōn onychōn deka kai deka anastaseōs, martyrousas peri tēs hēmōn elpidos. alla kai hōs dia stephanou epi tēs kephalēs dia tēs trichos tēn hēmōn anastasin ekēryxe. to gar dokoun en hēmin nekron sōma, toutesti triches kai onyches, kathʼ hekastēn temnomenai kai temnomenoi authis thallousi, sēmainousai tēs anastaseōs tēn elpida.
“for unless it dies, it is not made alive.” God made in us seals of resurrection through the ten and ten nails, testifying to our hope. And also, as by a crown upon the head, through the hair he proclaimed our resurrection. For what seems dead body in us, that is, hair and nails, being cut each day, grow again, signifying the hope of the resurrection.
1 Cor 15:36 (quotation, high confidence)
Notes and citation
Summary: Hair and nails that regrow are signs of resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 83.5 (Holl GCS 25:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-83-5). (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 84
84.1Holl GCS 25:104
84. Καὶ ἀμύθητα ἔστιν εἰπεῖν εἰς πληροφορίαν τῶν ἀπίστων ἐξ ὐποδειγμάτων. ἀλλʼ οὐχ ἔπεισε τούτους ὴ φάττα τὸ ὄρνεον οὐδὲ ὁ μυωξὸς τὸ ζῷον. ἀποθνᾐσκει γὰρ τὸ τοιοῦτον ἑξάμηνον καὶ ἡ φαττα ἠμέρας τεσσαρακοντα, καὶ αὐθις μετὰ τοὺς καιροὺς αὐτῶν ἀναβιοῦσι.
84. Kai amythēta estin eipein eis plērophorian tōn apistōn ex ypodeigmatōn. allʼ ouch epeise toutous ē phatta to orneon oude ho myōxos to zǭon. apothnę̄skei gar to toiouton hexamēnon kai hē phatta ēmeras tessarakonta, kai authis meta tous kairous autōn anabiousi.
And countless things can be said from examples for the assurance of unbelievers. But the turtledove, the bird, did not persuade them, nor the dormouse, the animal. For such a creature dies for six months and the dove for forty days, and after their seasons they come back to life.
Notes and citation
Summary: Animals that seem to die and revive.
- The natural history is Epiphanius's own.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 84.1 (Holl GCS 25:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-84-1). (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.
84.2Holl GCS 25:104
κάνθαροι δὲ μέλλοντες τελευτᾶν ἐπὶ σφαῖραν τῆς κόπρου ἑαυτοὺς κρύβουσι, θάψαντες τὴν τοιαύτην σφαῖραν ἐν τῇ γῇ καὶ καταχώσαντες, καὶ οὕτως ἐκ τῆς αὐτῶν ἰκμάδος αὖθις εὑρίσκονται, ἀναβιοῦντες ἐξ αὐτῶν τῶν λειψάνων.
kantharoi de mellontes teleutan epi sphairan tēs koprou heautous krybousi, thapsantes tēn toiautēn sphairan en tę̄ gę̄ kai katachōsantes, kai houtōs ek tēs autōn ikmados authis heuriskontai, anabiountes ex autōn tōn leipsanōn.
And beetles, when about to die, hide themselves in a ball of dung, burying such a ball in the earth and covering it over, and so from their own moisture they are found again, coming back to life from their very remains.
Notes and citation
Summary: The dung beetle as an image of revival.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 84.2 (Holl GCS 25:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-84-2). (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.
84.3Holl GCS 25:104
περὶ δὲ τοῦ φοίνικος τοῦ Αραβικοῦ όρνέου περισσόν μοι τὸ λέγειν. ἤδη γὰρ εἰς ἀκοὴν ἀφῖκται πολλῶν πιστῶν τε καὶ ἀπίστων. ἡ δὲ κατʼ αὐτὸν ὑπόθεσις τοιάδε φαίνεται· πεντακοσιοστὸν ἔτος διατελῶν ἐπὰν γνοίη τὸν καιρὸν τῆς αὐτοῦ τελευτῆς ἐνστάντα. σηκὸν μὲν ἐργάζεται άρωμάτων καὶ φέρων ἔρχεται εἰς πόλιν τῶν Αὶγυπτίων Ἡλιούπολιν οὓτω καλουμένην, Ὢν δʼ ἑρμηνευομένην ἀπὸ τῆς Αἰγυπτιακῆς διαλέκτου καὶ Ἑβραΐδος, καὶ ταρσοῖς ἰδίοις τὰ στήθη τὰ ἑαυτοῦ μαστίξας πολλά,
peri de tou phoinikos tou Arabikou orneou perisson moi to legein. ēdē gar eis akoēn aphiktai pollōn pistōn te kai apistōn. hē de katʼ auton hypothesis toiade phainetai; pentakosioston etos diatelōn epan gnoiē ton kairon tēs autou teleutēs enstanta. sēkon men ergazetai arōmatōn kai pherōn erchetai eis polin tōn Aigyptiōn Hēlioupolin houtō kaloumenēn, Ōn dʼ hermēneuomenēn apo tēs Aigyptiakēs dialektou kai Hebraïdos, kai tarsois idiois ta stēthē ta heautou mastixas polla,
About the phoenix, the Arabian bird, it is superfluous for me to speak; for it has already come to the hearing of many, faithful and unfaithful. The account of it appears to be this: living five hundred years, when it knows that the time of its death has come, it makes a nest of spices and, carrying it, comes to the city of the Egyptians called Heliopolis, which is interpreted On from the Egyptian and Hebrew language; and, striking its breast many times with its own wings,
Gen 41:45 (allusion, low confidence)
Notes and citation
Summary: The phoenix of Heliopolis.
- The phoenix story is also told in 1 Clem. 25.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 84.3 (Holl GCS 25:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-84-3). (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.
84.4Holl GCS 25:104
πῦρ ἀπὸ τοῦ σώματος αὐτοῦ προφερόμενος ἐμπίπρησι τὴν ὺποκειμένην ὓλην τῷ τόπῳ καὶ οὕτως ἑαυτὸν ὸλοκαυτοῖ καὶ πάσας τὰς αύτοῦ σὺν όστέοις ἐκτεφροῦται.
pyr apo tou sōmatos autou propheromenos empiprēsi tēn ypokeimenēn hylēn tǭ topǭ kai houtōs heauton olokautoi kai pasas tas autou syn osteois ektephroutai.
it produces fire from its body, sets alight the material lying in the place, and so burns itself as a whole offering and is reduced to ashes with all its ⟨flesh⟩ and bones.
Notes and citation
Summary: The phoenix burns itself.
Notes on the original text
- Digital text corrected (repeated word): τὰς αύτοῦ αὐτοῦ σὺν → τὰς αύτοῦ σὺν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 84.4 (Holl GCS 25:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-84-4). (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.
84.5Holl GCS 25:104
ἐκ θεοῦ δὲ οἰκονομίας νέφος ἀποστέλλεται καὶ ὑετίζει καὶ κατασβεννύει τὴν τὸ σῶμα τοῦ ὀρνέου καταδαπανήσασαν φλόγα, νεκροῦ μὲν ἤδη ὄντος τοῦ ὀρνέου καὶ ὀπτηθέντος ἀκρότατα·
ek theou de oikonomias nephos apostelletai kai hyetizei kai katasbennyei tēn to sōma tou orneou katadapanēsasan phloga, nekrou men ēdē ontos tou orneou kai optēthentos akrotata;
And by God's dispensation a cloud is sent and rains and quenches the flame that consumed the bird's body, the bird being already dead and burned to the extreme;
Notes and citation
Summary: A cloud quenches the flames.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 84.5 (Holl GCS 25:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-84-5). (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.
84.6Holl GCS 25:104–105
σβεσθείσης δὲ τῆς φλογὸς λείψανα τῆς σαρκὸς αὐτοῦ ἔτι ὠμὰ περιλείπεται καὶ πρὸς μίαν ἡμέραν ἀφανισθέντα σκώληκα γεννᾷ· ό σκώληξ πτεροφυεῖ νεοττὸς γενόμενος, τῇ δὲ τρίτῃ ημέρᾳ ἁδρύνεται καὶ ἀδρυνθεὶς τοῖς τῷ τόπῳ ἐξυπηρετουμένοις ἑαυτὸν ἐμφανίζει καὶ αὐθις ἀνατρέχει εἰς τὴν ἰδίαν πατρίδα καὶ ἀναπαύεται.
sbestheisēs de tēs phlogos leipsana tēs sarkos autou eti ōma perileipetai kai pros mian hēmeran aphanisthenta skōlēka genną; o skōlēx pterophyei neottos genomenos, tę̄ de tritę̄ ēmerą hadrynetai kai adryntheis tois tǭ topǭ exypēretoumenois heauton emphanizei kai authis anatrechei eis tēn idian patrida kai anapauetai.
and when the flame is quenched, remains of its flesh are left still raw, and within one day, having vanished, they produce a worm; the worm grows wings, becoming a chick; on the third day it matures and, having matured, shows itself to those who serve the place, and runs back to its own homeland and rests.
Notes and citation
Summary: The phoenix revives on the third day.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 84.6 (Holl GCS 25:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-84-6). (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 85
85.1Holl GCS 25:105
85. Θαυμάσαι δὲ μοι ἔπεισι περὶ τῆς τῶν ἀπίστων Ἑλλήνων καὶ ἄλλων βαρβάρων ἠπατημένης κατὰ πάντα διανοίας, ὡς ἐν τοῖς αὐτῶν μύθοις οὐκ αἰσχύνονται ἀνάστασιν πάντῃ σημαίνειν καὶ περὶ ἀναστάσεως πολλάκις ᾤδειν,
85. Thaumasai de moi epeisi peri tēs tōn apistōn Hellēnōn kai allōn barbarōn ēpatēmenēs kata panta dianoias, hōs en tois autōn mythois ouk aischynontai anastasin pantę̄ sēmainein kai peri anastaseōs pollakis ǭdein,
And I am led to marvel at the mind of the unbelieving Greeks and other barbarians, deceived in everything, how in their myths they are not ashamed to signify resurrection in every way and often sang of resurrection,
Notes and citation
Summary: Pagan myths themselves speak of resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 85.1 (Holl GCS 25:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-85-1). (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.
85.2Holl GCS 25:105
ὡς οἱ μῦθοι αὐτῶν ἀναγράφουσιν Ἄλκηστιν μὲν τελευτήσασαν τὴν Πελίου ὑπὲρ τοῦ ἀνδρὸς αὐτῆς Ἀδμήτου καὶ ὑπὸ τοῦ Ἡρακλέος μετὰ τριήμερον ἐγηγερμένην καὶ ἀπὸ τῶν ἀδύτων ἀνενηνεγμένην, Πέλοπά τε τὸν Ταντάλου μετὰ τὸ κρεωνομηθῆναι τοῖς ψευδωνύμοις αὐτῶν θεοῖς ὑπὸ τοῦ ἰδίου πατρός·
hōs hoi mythoi autōn anagraphousin Alkēstin men teleutēsasan tēn Peliou hyper tou andros autēs Admētou kai hypo tou Hērakleos meta triēmeron egēgermenēn kai apo tōn adytōn anenēnegmenēn, Pelopa te ton Tantalou meta to kreōnomēthēnai tois pseudōnymois autōn theois hypo tou idiou patros;
as their myths record that Alcestis, daughter of Pelias, died for her husband Admetus and was raised by Heracles after three days and brought up from the inner depths; and Pelops son of Tantalus, after being carved up by his own father for their falsely named gods;
Notes and citation
Summary: Alcestis and Pelops.
- These myths are cited as Greek tradition; the details are Epiphanius's.
Notes on the original text
- Digital text corrected (stray mark splitting word): ὑπὲ· ρ τοῦ ἀνδρὸς → ὑπὲρ τοῦ ἀνδρὸς.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 85.2 (Holl GCS 25:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-85-2). (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.
85.3Holl GCS 25:105
Αμφιάρεως ⟨ὁ⟩ τοῦ Οἰκλέους ὑπὸ τοῦ Ἀσκληπιοῦ ἀναζωογονηθείς, Γλαῦκος ό Μίνωος ὑπὸ Πολυείδου τοῦ Κοιράνου βοτάνῃ τινὶ ἀναζωοποιηθείς, Κάστωρ διὰ Πολυδεύκην τὸν ἀδελφὸν αὐτοῦ, ὃς ἑκὼν αὐτῷ τὴν ζωὴν παρ ἡμέραν ἀλλάσσειν εἳλετο, καὶ ὁ Πρωτεσίλαος διὰ Λαοδάμειαν.
Amphiareōs ⟨ho⟩ tou Oikleous hypo tou Asklēpiou anazōogonētheis, Glaukos o Minōos hypo Polyeidou tou Koiranou botanę̄ tini anazōopoiētheis, Kastōr dia Polydeukēn ton adelphon autou, hos hekōn autǭ tēn zōēn par hēmeran allassein heileto, kai ho Prōtesilaos dia Laodameian.
Amphiaraus, son of Oecles, brought back to life by Asclepius; Glaucus son of Minos, brought back to life with a herb by Polyidus son of Coeranus; Castor because of his brother Polydeuces, who willingly chose to exchange life with him day by day; and Protesilaus because of Laodamia.
Textual problem in this passage: see the notes.
Notes and citation
Summary: More myths of return from death.
Notes on the original text
- Digital text corrected (repeated word): καὶ καὶ ὁ Πρωτεσίλαος → καὶ ὁ Πρωτεσίλαος.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 85.3 (Holl GCS 25:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-85-3). (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.
85.4Holl GCS 25:105–106
ἀλλὰ καὶ Σίσυφον καὶ Τάνταλον καὶ τὰς Καυκάσου θυγατέρας, ἃς Ἐριννύας κεκλήκασι, καὶ Τειρεσίαν ἅμα τούτοις κατατεταρταρῶσθαι δώσοντας δίκην ἐκεῖσε, τὸν μὲν διὰ πέτρας τὸν δὲ ὑπὸ τροχόν, καὶ ἄλλους ἄλλως τετιμωρῆσθαι καὶ ἔτι ὑπάρχειν ἐν τιμωρίᾳ, ὡς μὴ εἰς ἀνυπαρξίαν κεχωρηκότας, ὑπάρχοντας δὲ ἐν σώμασιν.
alla kai Sisyphon kai Tantalon kai tas Kaukasou thygateras, has Erinnyas keklēkasi, kai Teiresian hama toutois katatetartarōsthai dōsontas dikēn ekeise, ton men dia petras ton de hypo trochon, kai allous allōs tetimōrēsthai kai eti hyparchein en timōrią, hōs mē eis anyparxian kechōrēkotas, hyparchontas de en sōmasin.
And also that Sisyphus and Tantalus and the daughters of Caucasus, whom they have called Erinyes, and Tiresias with them, have been cast into Tartarus to pay the penalty there, one by a rock, another under a wheel, and others punished otherwise and still in punishment, not having passed into non-existence but existing in bodies.
Notes and citation
Summary: Myths of punishment in Tartarus imply bodies after death.
- The mythological details (e.g., “daughters of Caucasus”) are Epiphanius's own.
Notes on the original text
- Digital text corrected (repeated word): ὑπάρχοντας δὲ δὲ ἐν → ὑπάρχοντας δὲ ἐν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 85.4 (Holl GCS 25:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-85-4). (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.
85.5Holl GCS 25:106
εἰ μὴ γὰρ σώματα εἶχον, πῶς ὺπὸ πέτραν καὶ τροχὸν τιμωρίαις παρεδίδοντο; καὶ πολλὰ ἔστιν περὶ τούτων λέγειν εἰς παράστασιν τῆς ἐν ἡμῖν πίστεως, ἔλεγχον δὲ τὸν πρὸς αὐτούς.
ei mē gar sōmata eichon, pōs ypo petran kai trochon timōriais paredidonto? kai polla estin peri toutōn legein eis parastasin tēs en hēmin pisteōs, elenchon de ton pros autous.
For if they did not have bodies, how were they handed over to punishments under a rock and a wheel? And much can be said about these for the establishment of our faith and the refutation of them.
Notes and citation
Summary: Punishments by rock and wheel require bodies.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἔλεγχν δὲ → ἔλεγχον δὲ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 85.5 (Holl GCS 25:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-85-5). (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 86
86.1Holl GCS 25:106
86. Αλλὰ καὶ οἱ ἐκ τῶν αἱρέσεων ὸρμώμενοι αδελφὰ τούτοις ᾄδουσι καὶ συνῳδὰ τῆς ἀπιστίας ἐν τῷ τινὰς μὲν τῶν αἱρετικῶν, τῶν Μανιχαίων ⟨φημί⟩ λέγειν οὐ σώματος, άλλὰ ψυχῆς ανάστασιν ἔσεσθαι, ὡσαύτως δὲ καὶ τοὺς προειρημένους Ἕλληνας τὸ αὐτὸ νομίζειν τε καὶ συνδοξάζειν, ὡς εἶναι τὸν λόγον αὐτῶν ληρώδη μᾶλλον ῆπερ ἐκ συνέσεως προβαλλόμενον.
86. Alla kai hoi ek tōn haireseōn ormōmenoi adelpha toutois ądousi kai synǭda tēs apistias en tǭ tinas men tōn hairetikōn, tōn Manichaiōn ⟨phēmi⟩ legein ou sōmatos, alla psychēs anastasin esesthai, hōsautōs de kai tous proeirēmenous Hellēnas to auto nomizein te kai syndoxazein, hōs einai ton logon autōn lērōdē mallon ēper ek syneseōs proballomenon.
But those who start from the heresies also sing things akin to these and in harmony with unbelief, in that some of the heretics, the Manichaeans ⟨I mean⟩, say there will be a resurrection not of the body but of the soul; and likewise the Greeks mentioned before think and hold the same, so that their argument is put forward rather as nonsense than from understanding.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Manichaeans and pagans say only the soul rises.
Notes on the original text
- Digital text corrected (OCR: extra letter): ἔσεστθαι → ἔσεσθαι.
Topics: Eschatology, Heresy
Cite (SBL): Epiphanius, Anc. 86.1 (Holl GCS 25:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-1). (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.
86.2Holl GCS 25:106
ἐὰν γὰρ ἀνάστασιν εἴπωσιν αἱ αἱρέσεις καὶ ὃλως άνάστασιν ὴγοῦνται, περὶ ψυχῶν δὲ τοῦτο ὁρίζωνται, εὔηθές ἐστι τὸ τοιοῦτον. πῶς γὰρ ψυχὴ ἀναστὴσεται ἡ μὴ πεπτωκυῖα; οὐ γὰρ θάπτομεν τὰς ψυχὰς ἐν τοῖς μνημείοις, ἀλλὰ τὰ σώματα.
ean gar anastasin eipōsin hai haireseis kai holōs anastasin ēgountai, peri psychōn de touto horizōntai, euēthes esti to toiouton. pōs gar psychē anastēsetai hē mē peptōkuia? ou gar thaptomen tas psychas en tois mnēmeiois, alla ta sōmata.
For if the heresies speak of resurrection and hold a resurrection at all, but define it as of souls, such a thing is simple-minded. For how will a soul rise that has not fallen? For we do not bury souls in tombs, but bodies.
Notes and citation
Summary: A soul cannot “rise” since it did not fall.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.2 (Holl GCS 25:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-2). (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.
86.3Holl GCS 25:106
ψυχαὶ γὰρ οὐ πίπτουσιν, ἀλλʼ αἱ σάρκες· ὡς καὶ ἡ συνήθεια εἴωθε καλεῖν τὰ νεκρὰ σώματα πτώματα τοίνυν εἰ άνάστασις παῥ αὐτοῖς ὸμολογεῖται, παντί τῳ δῆλόν ἐστιν ⟨ὅτι⟩
psychai gar ou piptousin, allʼ hai sarkes; hōs kai hē synētheia eiōthe kalein ta nekra sōmata ptōmata toinyn ei anastasis parh autois omologeitai, panti tǭ dēlon estin ⟨hoti⟩
For souls do not fall, but bodies; as custom too is used to call dead bodies “fallen ones” (corpses). So if resurrection is confessed among them, it is clear to everyone ⟨that it is⟩
Textual problem in this passage: see the notes.
Notes and citation
Summary: Resurrection belongs to what fell: the body.
- πτώματα (“corpses”) is literally “fallen things.”
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.3 (Holl GCS 25:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-3). (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.
86.4Holl GCS 25:106
οὐ ψυχῆς, ἀλλὰ σώματος τοῦ πεπτωκότος. Ἓλληνες δὲ πάλιν ἐλέγχονται ⟨οἱ⟩ τῆς ἀναστάσεως ἀρνούμενοι. ἀποφέροντες ⟨γὰρ⟩ τὰ μνήματα βρώματά τε καὶ πόματα ἐν ταῖς πανδήμοις καλουμέναις ἡμέραις ὸλοκαυτοῦσι μὲν τὰ ἐδέσματα σπένδουσι δὲ τοὺς οἴνους, μηδὲν μὲν τοὺς νεκροὺς ὠφελοῦντες ἑαυτοὺς δὲ μᾶλλον βλάπτοντες.
ou psychēs, alla sōmatos tou peptōkotos. Hellēnes de palin elenchontai ⟨hoi⟩ tēs anastaseōs arnoumenoi. apopherontes ⟨gar⟩ ta mnēmata brōmata te kai pomata en tais pandēmois kaloumenais hēmerais olokautousi men ta edesmata spendousi de tous oinous, mēden men tous nekrous ōphelountes heautous de mallon blaptontes.
not of the soul but of the body that fell. And again the Greeks who deny the resurrection are refuted. For carrying food and drink to the tombs on the days called public festivals, they burn the foods as offerings and pour out the wines, benefiting the dead nothing and rather harming themselves.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Pagan funerary offerings betray belief in the dead's return.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.4 (Holl GCS 25:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-4). (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.
86.5Holl GCS 25:106
πλὴν ἀναγκάζονται ἀπὸ τῆς συνηθείας ὁμολογεῖν τὴν τῶν νεκρῶν ἀνάστασιν. ἔνθα γὰρ ἐτέθη τὰ σώματα τῶν τελευτησάντων παραγίνονται καὶ προσφωνοῦσι τοῖς τεθαμμένοις νεκροῖς ἐξ ὀνόματος·
plēn anankazontai apo tēs synētheias homologein tēn tōn nekrōn anastasin. entha gar etethē ta sōmata tōn teleutēsantōn paraginontai kai prosphōnousi tois tethammenois nekrois ex onomatos;
Yet by custom they are compelled to confess the resurrection of the dead. For they come where the bodies of the departed were laid and call the buried dead by name:
Notes and citation
Summary: Pagans call on the dead at their tombs.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.5 (Holl GCS 25:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-5). (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.
86.6Holl GCS 25:106–107
ἀνάστα, φάσκοντες, ὁ δεῖνα, φάγε καὶ πίε καὶ εὐφράνθητι. καὶ εἰ μὲν τὰς ψυχὰς ἐκεῖσε νομίζουσιν ἐμπαραμένειν, ἔνθα τὰ λείψανα τῶν τελευτησάντων τέθαπται, ἀγαθή τις τοιαύτη ⟨περὶ⟩ τῶν προσδοκία· ἐμπαραμένουσι γὰρ τὴν ἡμέραν τὴν μέλλουσαν καὶ τὴν ἀνάστασιν τῆς παλιγγενεσίας, ἕως τὰ σύνθετα καὶ σύζυγα αὐτῶν ἀπολάβωσι σώματα, εἰ καὶ βδελύττονται οἱ τῶν Ἑλλήνων παῖδες τὴν σάρκα ὡς φαύλην οὖσαν καὶ τέλεον ἀφανιζομένην καὶ ἐλπίδα μὴ ἔχουσαν ἀναβιώσεως.
anasta, phaskontes, ho deina, phage kai pie kai euphranthēti. kai ei men tas psychas ekeise nomizousin emparamenein, entha ta leipsana tōn teleutēsantōn tethaptai, agathē tis toiautē ⟨peri⟩ tōn prosdokia; emparamenousi gar tēn hēmeran tēn mellousan kai tēn anastasin tēs palingenesias, heōs ta syntheta kai syzyga autōn apolabōsi sōmata, ei kai bdelyttontai hoi tōn Hellēnōn paides tēn sarka hōs phaulēn ousan kai teleon aphanizomenēn kai elpida mē echousan anabiōseōs.
“Arise,” they say, “so-and-so, eat and drink and be merry.” And if they think the souls remain there where the remains of the departed are buried, such an expectation of them is good; for they remain for the coming day and the resurrection of regeneration, until they receive back their composite and yoked bodies, even though the children of the Greeks loathe the flesh as base and wholly disappearing and having no hope of coming back to life.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Their custom implies souls awaiting their bodies.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἀφνιζομένην → ἀφανιζομένην.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.6 (Holl GCS 25:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-6). (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.
86.7Holl GCS 25:107
εἰ δὲ μὴ τούτῳ τῷ τρόπῳ τοῦτο ποιοῦσι, τίνι τῷ λόγῳ τὰς βελτίους ψυχὰς τῆς τῶν σωμάτων οὐσίας ⟨μνήμασιν⟩ ἐγκαταδέοντες καταδίκῃ μᾶλλον περιβάλλουσι τῇ ὑπολήψει, ὁριζόμενοι αὐτὰς προσεδρεύειν τοῖς τετελευτηκόσι λειψάνοις; ἢ ἐπὶ ποίᾳ προσδοκίᾳ ἐλπίδος παραγίνονται, λεγετωσαν;
ei de mē toutǭ tǭ tropǭ touto poiousi, tini tǭ logǭ tas beltious psychas tēs tōn sōmatōn ousias ⟨mnēmasin⟩ enkatadeontes katadikę̄ mallon periballousi tę̄ hypolēpsei, horizomenoi autas prosedreuein tois teteleutēkosi leipsanois? ē epi poią prosdokią elpidos paraginontai, legetōsan?
But if they do not do this in this way, for what reason, binding souls, which are better than the substance of bodies, ⟨to tombs⟩, do they rather surround them with condemnation in their supposition, defining them to sit by the departed remains? Or in what expectation of hope do they come? Let them say.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Otherwise their custom makes no sense.
Notes on the original text
- Digital text corrected (OCR: θ for δ): προσεθρεύειν → προσεδρεύειν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.7 (Holl GCS 25:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-7). (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.
86.8Holl GCS 25:107
ἀλλὰ ἀλλὰ ὅτι οὐ τὰς ψυχὰς νομίζουσιν εἶναι ἐν μνήμασιν, ἀλλʼ ἐν ταμιείοις τισὶν ἐκ θεοῦ ἑκάστῃ ψυχῇ ἀποτεταγμένοις, κατʼ ἀξίαν ὡν ἐν βίῳ ἔδρασάν τε καὶ ἐπολιτεύσαντο· τὰ δὲ σώματα ἰδιαις χερσὶν ἓκαστος τοῦ πέλας ἐν ταῖς θήκαις τῶν σωμάτων εἴτουν ὀστέων κατέθεντο. εὔηθες δʼ ἂν εἴη παρὰ πᾶσιν εἶναι τὴν μίαν ὑπόληψιν τούτων καὶ ἀκολουθίαν ὡς ἐκ πανταχόθεν ὡμολόγηται, παρὰ δὲ τοῖς ἀπίστοις τοὐναντίον τὰ ἀληθινὰ ἐξαρνεῖσθαι καὶ τὰ ἐν θεῷ δυνατὰ εἰς ἐλπίδας παρʼ αὐτοῖς μὴ κεκρατύνθαι.
alla alla hoti ou tas psychas nomizousin einai en mnēmasin, allʼ en tamieiois tisin ek theou hekastę̄ psychę̄ apotetagmenois, katʼ axian hōn en biǭ edrasan te kai epoliteusanto; ta de sōmata idiais chersin hekastos tou pelas en tais thēkais tōn sōmatōn eitoun osteōn katethento. euēthes dʼ an eiē para pasin einai tēn mian hypolēpsin toutōn kai akolouthian hōs ek pantachothen hōmologētai, para de tois apistois tounantion ta alēthina exarneisthai kai ta en theǭ dynata eis elpidas parʼ autois mē kekratynthai.
But ⟨they will say⟩ that they do not think the souls are in the tombs, but in certain storehouses appointed by God for each soul, according to the worth of what they did and how they lived in life; while each laid the bodies of his neighbor with his own hands in the receptacles of bodies or bones. It would be simple-minded that among all there should be one supposition and sequence of these things, confessed on every side, while among unbelievers the truth is denied and what is possible with God is not firmly held as their hope.
Notes and citation
Summary: Souls in storehouses, bodies in tombs: all agree, yet unbelievers deny.
- The first ἀλλά is doubled in the digital text; a verb seems lost.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 86.8 (Holl GCS 25:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-86-8). (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 87
87.1Holl GCS 25:107
87. Αλλὰ περὶ τούτων ἱκανὰ νομίζω εἰρῆσθαι, ἐκ τῶν πολλῶν παραδειγμάτων ὀλίγα ἡμῶν παραθέντων.
87. Alla peri toutōn hikana nomizō eirēsthai, ek tōn pollōn paradeigmatōn oliga hēmōn parathentōn.
But I think enough has been said about these, since we have set out a few of many examples.
Notes and citation
Summary: Enough examples have been given.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 87.1 (Holl GCS 25:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-87-1). (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.
87.2Holl GCS 25:107–108
περὶ δὲ τῶν δοκούντων Χριστιανῶν εἶναι, Ὠριγένει δὲ πειθομένων καὶ τὴν μὲν τῶν νεκρῶν ἀνάστασιν ὁμολογούντων σαρκός τε τῆς ἡμετέρας καὶ σώματος τοῦ κυρίου τοῦ ἀγίου ἐκείνου τοῦ ἀπὸ Μαριας ἀνειλημμένου, ταύτην δὲ τὴν σάρκα λεγόντων μὴ ἐγείρεσθαι, ἀλλʼ ἄλλην ἀντὶ ταύτης ἐκ θεοῦ δίδοσθαι, πῶς οὐχὶ μᾶλλον τῶν ἄλλων εἴποιμεν ἀσεβεστέραν ἔχειν ὺπόληψιν καὶ εὐηθεστέραν τῆς παρʼ Ἓλλησι καὶ ταῖς λοιπαῖς αἱρέσεσιν ὑπονοίας;
peri de tōn dokountōn Christianōn einai, Ōrigenei de peithomenōn kai tēn men tōn nekrōn anastasin homologountōn sarkos te tēs hēmeteras kai sōmatos tou kyriou tou agiou ekeinou tou apo Marias aneilēmmenou, tautēn de tēn sarka legontōn mē egeiresthai, allʼ allēn anti tautēs ek theou didosthai, pōs ouchi mallon tōn allōn eipoimen asebesteran echein ypolēpsin kai euēthesteran tēs parʼ Hellēsi kai tais loipais hairesesin hyponoias?
But about those who seem to be Christians but follow Origen, who confess the resurrection of the dead, of our flesh and of that holy body of the Lord taken from Mary, but say that this flesh is not raised, but another given by God instead of it, how shall we not say that they hold a more impious and more simple-minded supposition than the notion of the Greeks and the other heresies?
Notes and citation
Summary: Origenists say another flesh, not this one, is raised.
- Epiphanius's report of the Origenists' view is his own.
Notes on the original text
- Digital text corrected (OCR: δ for σ): διδοδθαι → δίδοσθαι.
Topics: Eschatology, Heresy
Cite (SBL): Epiphanius, Anc. 87.2 (Holl GCS 25:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-87-2). (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.
87.3Holl GCS 25:108
πρῶτον μὲν γὰρ εἰ ἄλλη ἀντὶ ταύτης ἐγείρεται κατὰ τὸν αὐτῶν λόγον, οὐ δικαία ἡ τοῦ θεοῦ κρίσις κατὰ τὸν αὐτῶν μῦθον. ἄλλην σάρκα κρίνουσα ἀντὶ τῆς ἁμαρτησάσης ἢ ἄλλο σῶμα φέροισα εἰς δόξαν κληρονομίας βασιλείας οὐρανῶν ἀντὶ τοῦ ἐν νηστείαις καὶ ἀγρυπνίαις καὶ διωγμοῖς ὑπὲρ ὀνόματος θεοῦ κεκμηκότος σώματος.
prōton men gar ei allē anti tautēs egeiretai kata ton autōn logon, ou dikaia hē tou theou krisis kata ton autōn mython. allēn sarka krinousa anti tēs hamartēsasēs ē allo sōma pheroisa eis doxan klēronomias basileias ouranōn anti tou en nēsteiais kai agrypniais kai diōgmois hyper onomatos theou kekmēkotos sōmatos.
For first, if another is raised instead of this one, according to their argument, God's judgment is not just according to their myth, judging another flesh instead of the one that sinned, or bringing another body to the glory of the inheritance of the kingdom of heaven instead of the body that toiled in fasts and vigils and persecutions for the name of God.
Notes and citation
Summary: Raising another body would make God's judgment unjust.
Notes on the original text
- Digital text corrected (OCR: ι for υ): ὀνόματος θεοῖ κεκμηκότος → ὀνόματος θεοῦ κεκμηκότος.
Topics: Eschatology, Fasting
Cite (SBL): Epiphanius, Anc. 87.3 (Holl GCS 25:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-87-3). (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.
87.4Holl GCS 25:108
πῶς καὶ ψυχὴ κριθήσεται μόνη κατὰ τὸν λόγον τῶν αἱρέσεων, μὴ παρόντος τοῦ συναμαρτήσαντος σώματος; ἀντείπῃ γὰρ ἡ τοιαύτη ψυχὴ τῇ τοῦ θεοῦ κρίσει, φάσκουσα τοῦ σώματος γεγενῆσθαι τὰ ἁμαρτήματα.
pōs kai psychē krithēsetai monē kata ton logon tōn haireseōn, mē parontos tou synamartēsantos sōmatos? anteipę̄ gar hē toiautē psychē tę̄ tou theou krisei, phaskousa tou sōmatos gegenēsthai ta hamartēmata.
And how will the soul be judged alone, according to the argument of the heresies, without the body that sinned with it being present? For such a soul would object to God's judgment, saying the sins were the body's.
Notes and citation
Summary: A soul judged alone could blame the body.
Notes on the original text
- Digital text corrected (OCR: dropped letter; OCR: μ for ψ; repeated word): πῶς πῶς καὶ ψυχὴ → πῶς καὶ ψυχὴ; ἡ τοιαύτη μυχὴ → ἡ τοιαύτη ψυχὴ; τὰ ἀματήματα → τὰ ἁμαρτήματα.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 87.4 (Holl GCS 25:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-87-4). (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.
87.5Holl GCS 25:108
ἔχει γὰρ καὶ τὴν ἀπόδειξιν κατὰ τὸν τῶν φιλονεικίᾳ φερομένων λόγον καὶ μὴ ἀληθείᾳ. δύναται γὰρ λέγειν· οὐκ ἐγὼ ἥμαρτον, ἀλλὰ τὸ σῶμα. ἐξότου γὰρ ἐξῆλθον ἐκ τοῦ σώματος, οὔτε ἐπόρνευσα οὔτε ἐμοίχευσα, οὐκ ἔκλεψα οὐκ ἐφόνευσα οὐκ εἰδωλολάτρησα οὔ τι τῶν κακῶν καὶ άνηκέστων εἰργασάμην.
echei gar kai tēn apodeixin kata ton tōn philoneikią pheromenōn logon kai mē alētheią. dynatai gar legein; ouk egō hēmarton, alla to sōma. exotou gar exēlthon ek tou sōmatos, oute eporneusa oute emoicheusa, ouk eklepsa ouk ephoneusa ouk eidōlolatrēsa ou ti tōn kakōn kai anēkestōn eirgasamēn.
For it has the proof too, according to the argument of those carried by contentiousness and not by truth. For it can say: “Not I sinned, but the body. For since I left the body I have not committed sexual immorality, nor adultery; I have not stolen, not murdered, not practiced idolatry, nor done any of the evil and incurable things.”
Notes and citation
Summary: The soul could plead that it sinned only through the body.
Notes on the original text
- Digital text corrected (OCR): οἳ τι τῶν κακῶν → οὔ τι τῶν κακῶν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 87.5 (Holl GCS 25:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-87-5). (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.
87.6Holl GCS 25:108
καὶ εὔλογος εὑρεθήσεται ἡ αὐτῆς ἀπολογία. εὐλόγως δὲ αὐτῆς ἀπολογουμένης τί ἐροῦμεν; ἀργὴ ἆρα ἡ τοῦ θεοῦ κρίσις; ἀλλʼ »ἀδίκως ἐπιφέρει τὴν ὀργὴν ὁ θεὸς κατὰ τῶν ἀνθρώπων; μὴ γένοιτο«.
kai eulogos heurethēsetai hē autēs apologia. eulogōs de autēs apologoumenēs ti eroumen? argē ara hē tou theou krisis? allʼ »adikōs epipherei tēn orgēn ho theos kata tōn anthrōpōn? mē genoito«.
And its defense will be found reasonable. And if it defends itself reasonably, what shall we say? Is God's judgment then idle? But “is God unjust to inflict wrath on men? God forbid.”
Rom 3:5 (quotation, high confidence) · Rom 3:6 (quotation, high confidence)
Notes and citation
Summary: God's judgment would be void; Paul denies God is unjust.
Notes on the original text
- Digital text corrected (OCR: stray letter): μὴ γενοιτος« → μὴ γένοιτο«.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 87.6 (Holl GCS 25:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-87-6). (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 88
88.1Holl GCS 25:108–109
88. Οἴδαμεν δὲ ὃτι »πάντα τῷ θεῶ δυνατά‘ καὶ δύναται καὶ σῶμα φέρειν ἄνευ ψυχῆς καὶ τὰ ἀφανῆ γεγονότα σώματα δύναται ⟨ποιῆσαι⟩ πάλιν ἀναβιοῦν κινεῖσθαί τε αὐτὰ ἀφʼ ἑαυτῶν ἄνευ ἐὰν θέλῃ, ὡς καὶ ἤδη διὰ τοῦ ἁγιωτάτου Ιεζεκιὴλ τὴν τοιαύτην οἰκονομίαν ἐποίησεν.
88. Oidamen de hoti »panta tǭ theō dynata‘ kai dynatai kai sōma pherein aneu psychēs kai ta aphanē gegonota sōmata dynatai ⟨poiēsai⟩ palin anabioun kineisthai te auta aphʼ heautōn aneu ean thelę̄, hōs kai ēdē dia tou hagiōtatou Iezekiēl tēn toiautēn oikonomian epoiēsen.
But we know that “all things are possible with God,” and he can bring a body without a soul, and can ⟨make⟩ bodies that have vanished live again and move by themselves without ⟨a soul⟩ if he wills, as he already carried out such a dispensation through the most holy Ezekiel.
Textual problem in this passage: see the notes.
Matt 19:26 (quotation, high confidence) · Ezek 37:1 (allusion, high confidence)
Notes and citation
Summary: God can raise bodies, as Ezekiel shows.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.1 (Holl GCS 25:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-1). (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.
88.2Holl GCS 25:109
ἔλεγε γὰρ τῷ ἁγίῳ προφήτῃ »εἰπέ, υἱὲ ἀνθρώπου, συναχθῆναι ὀστοῦν πρὸς όστοῦν καὶ ἁρμονίαν πρὸς ὰρμονίαν«· καὶ ἦν θαυμάσαι τὴν τοῦ θεοῦ δύναμιν, ὅτι μηδέπω τῶν ψυχῶν ἐμβληθεισῶν, ἀλλὰ ξηρῶν ὄντων τῶν ὀστέων οὐ μόνον τοῦ κινεῖσθαι ἔσχον δύναμιν ἐπὶ τῆς τοῦ θεοῦ προστάξεως, ἀλλὰ καὶ συνέσεως τὰ ὀστᾶ ἐνεπλήσθη καὶ γνώσεως οὐ τῆς τυχούσης.
elege gar tǭ hagiǭ prophētę̄ »eipe, huie anthrōpou, synachthēnai ostoun pros ostoun kai harmonian pros armonian«; kai ēn thaumasai tēn tou theou dynamin, hoti mēdepō tōn psychōn emblētheisōn, alla xērōn ontōn tōn osteōn ou monon tou kineisthai eschon dynamin epi tēs tou theou prostaxeōs, alla kai syneseōs ta osta eneplēsthē kai gnōseōs ou tēs tychousēs.
For he said to the holy prophet, “Say, son of man, that bone should come together to bone and joint to joint”; and one could marvel at God's power, that, the souls not yet having been put in, but the bones being dry, they not only had the power to move at God's command, but the bones were also filled with understanding and no ordinary knowledge.
Ezek 37:4 (allusion, high confidence) · Ezek 37:7 (quotation, medium confidence)
Notes and citation
Summary: Ezekiel's dry bones moved with understanding.
- The quotation paraphrases Ezek 37:4–7.
Notes on the original text
- Digital text corrected (OCR: dropped letter; repeated word): προφήτῃ προφήτῃ → προφήτῃ; καὶ γνώσως οὐ → καὶ γνώσεως οὐ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.2 (Holl GCS 25:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-2). (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.
88.3Holl GCS 25:109
οὐ γὰρ τὰ πρὸς τοὺς ὀστέα ὀστέα ἐγγὺς τῶν μερῶν τῆς κεφαλῆς κατὰ λήθην ἐβάδιζεν οὐδὲ οἱ τοῦ τραχήλου σπόνδυλοι περὶ τὰς τῶν ἀστραγάλων ἁρμονίας πλανώμενοι τὸν τόπον ἐζήτουν, ἀλλʼ ἓκαστον τῶν ὀστέων καὶ ἐκινήθη καὶ ἐβάδιζε κατὰ σύνεσιν καὶ τῇ αὐτοῦ ἁρμονίᾳ προσετίθετο.
ou gar ta pros tous ostea ostea engys tōn merōn tēs kephalēs kata lēthēn ebadizen oude hoi tou trachēlou spondyloi peri tas tōn astragalōn harmonias planōmenoi ton topon ezētoun, allʼ hekaston tōn osteōn kai ekinēthē kai ebadize kata synesin kai tę̄ autou harmonią prosetitheto.
For the foot bones did not walk by forgetfulness to near the parts of the head, nor did the vertebrae of the neck wander about the joints of the ankles seeking their place, but each of the bones both moved and walked with understanding and was added to its own joint.
Notes and citation
Summary: Each bone found its proper place.
- The Greek for “foot bones” is garbled (τοὺς ὀστέα ὀστέα); translated by sense.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.3 (Holl GCS 25:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-3). (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.
88.4Holl GCS 25:109
εἰ γοῦν θέλει ό θεός, δύναται καὶ σῶμα ἄνευ ψυχῆς ἐγεῖραι. ἐν τούτῳ γὰρ τὸ δυνατὸν αὐτοῦ ἔδειξεν, έν τῷ τὸ παρὰ τοῖς ἀνθρώποις ἀπηλπισμένον ἐκεῖνο πρῶτον ⟨ποιῆσαι⟩ ἀναβιοῦν διὰ τῷ Ἰεζεκιὴλ προστεταχέναι.
ei goun thelei o theos, dynatai kai sōma aneu psychēs egeirai. en toutǭ gar to dynaton autou edeixen, en tǭ to para tois anthrōpois apēlpismenon ekeino prōton ⟨poiēsai⟩ anabioun dia tǭ Iezekiēl prostetachenai.
So if God wills, he can raise even a body without a soul. For in this he showed his power, in first ⟨making⟩ that which was despaired of among men live again, by his command to Ezekiel.
Textual problem in this passage: see the notes.
Notes and citation
Summary: God showed he can raise even soulless bodies.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.4 (Holl GCS 25:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-4). (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.
88.5Holl GCS 25:109
καὶ οὐκ εἶπεν· εἰπε, υἱὲ ἀνθρώπου, πρῶτον ἐλθεῖν τὸ πνεῦμα, ἀλλὰ μετὰ τὸ ἐξευμαρίσαι τὸ δυσχερὲς διὰ τὴν πίστιν, φημὶ δὲ τὸ τὰ σώματα συναχθῆναι, τότε προσέταξε τὰς ψυχὰς εἰσελθεῖν εἰς αὐτὰ τὰ σώματα· »καὶ ἀνέστη δὲ« φησί »πολλὴ συναγωγή«.
kai ouk eipen; eipe, huie anthrōpou, prōton elthein to pneuma, alla meta to exeumarisai to dyscheres dia tēn pistin, phēmi de to ta sōmata synachthēnai, tote prosetaxe tas psychas eiselthein eis auta ta sōmata; »kai anestē de« phēsi »pollē synagōgē«.
And he did not say, “Say, son of man, that the spirit should come first,” but after easing what was hard for faith, I mean the gathering of the bodies, then he commanded the souls to enter the bodies themselves: “And there arose,” it says, “a great assembly.”
Ezek 37:9 (allusion, medium confidence) · Ezek 37:10 (quotation, high confidence)
Notes and citation
Summary: The bodies were assembled first, then the souls entered.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.5 (Holl GCS 25:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-5). (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.
88.6Holl GCS 25:109
δύνασθαι τοίνυν τὸν θεὸν ποιῆσαι ἔφην καὶ σῶμα δίχα ψυχῆς ἀναβιοῦν, καθὰ προδέδεικται, ἀλλʼ οὐ δύναται κριθῆναι καθʼ ἑαυτὸ τὸ σῶμα. ἔχει γὰρ δικαίαν ἀπολογίαν πρὸς τὴν τοῦ θεοῦ κρίσιν.
dynasthai toinyn ton theon poiēsai ephēn kai sōma dicha psychēs anabioun, katha prodedeiktai, allʼ ou dynatai krithēnai kathʼ heauto to sōma. echei gar dikaian apologian pros tēn tou theou krisin.
So I said that God can make even a body live again without a soul, as shown before; but the body cannot be judged by itself. For it has a just defense against God's judgment.
Notes and citation
Summary: A body alone could not be justly judged.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.6 (Holl GCS 25:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-6). (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.
88.7Holl GCS 25:109
φάσκει γὰρ καὶ αὐτὸ λέγον· ἐκ τῆς ψυχῆς ἦν ἡ ἁμαρτία, οὐκ ἤμην αἴτιον ἐγώ. ἐξότου γὰρ ἐλύθην καὶ ἐκείνη ἀπ ἐμοῦ ἀπέστη, μὴ ἐμοίχευσα μὴ ἐπόρνευσα μὴ κέκλοφα μὴ εἰδωλολάτρησα μή τι τῶν τοιούτων ἀμπλακημάτων ἐργασάμην; καὶ ἔσται κατὰ τὸν τῶν φιλονείκων λόγον ἄπρακτος ἡ τοῦ θεοῦ κρίσις.
phaskei gar kai auto legon; ek tēs psychēs ēn hē hamartia, ouk ēmēn aition egō. exotou gar elythēn kai ekeinē ap emou apestē, mē emoicheusa mē eporneusa mē keklopha mē eidōlolatrēsa mē ti tōn toioutōn amplakēmatōn ergasamēn? kai estai kata ton tōn philoneikōn logon apraktos hē tou theou krisis.
For it too says: “The sin was from the soul; I was not the cause. For since I was dissolved and she departed from me, have I committed adultery, have I committed sexual immorality, have I stolen, have I practiced idolatry, have I done any such offense?” And by the argument of the contentious, God's judgment will be ineffective.
Notes and citation
Summary: The body alone could blame the soul.
Notes on the original text
- Digital text corrected (repeated word): ἐκ τῆς ψυχῆς ψυχῆς ἦν → ἐκ τῆς ψυχῆς ἦν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.7 (Holl GCS 25:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-7). (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.
88.8Holl GCS 25:109–110
διὰ τοῦτο ὡς ἠν τὸ σῶμα καὶ ἡ ψυχὴ σύνθετος εἶς ἄνθρωπος ἐκ θεοῦ γεγενημένος, αὖθις ό δίκαιος κριτὴς τὸ σῶμα ἐγείρει καὶ τὴν ψυχὴν αὐτοῦ ἐν αύτῷ δίδωσι. καὶ οὃτως δικαία γενήσεται ἡ τοῦ θεοῦ κρίσις, ἀμφοτέρων κοινωνούντων ἤ τῆς διʼ ἁμαρτίας τιμωρίας ἢ τῆς διʼ ἀρετὴν 7 θεοσεβείας καὶ τῆς μελλούσης ἀποδίδοσθαι τοῖς ἁγίοις μισθαποδοσίας.
dia touto hōs ēn to sōma kai hē psychē synthetos eis anthrōpos ek theou gegenēmenos, authis o dikaios kritēs to sōma egeirei kai tēn psychēn autou en autǭ didōsi. kai hootōs dikaia genēsetai hē tou theou krisis, amphoterōn koinōnountōn ē tēs diʼ hamartias timōrias ē tēs diʼ aretēn 7 theosebeias kai tēs mellousēs apodidosthai tois hagiois misthapodosias.
For this reason, as body and soul were one composite man made by God, the just Judge raises the body again and gives its soul into it. And so God's judgment will be just, both sharing either in punishment for sin or in the reward, for virtue and godliness, that is to be rendered to the saints.
Notes and citation
Summary: Body and soul will be judged together.
- A stray numeral in the digital text is ignored.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 88.8 (Holl GCS 25:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-88-8). (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 89
89.1Holl GCS 25:110
89. Ταῦτα δὲ εἰς παράστασιν τῆς άληθείας τῆς ἡμῶν ἐλπίδος ἱκανῶς ἔχειν νομίζοντες όλίγα ἀντὶ πολλῶν παρεθέμεθα. διὰ δὲ τοὺς λέγοντας ἔτερον σῶμα ἀντὶ τοῦ πίπτοντος ἐγείρεσθαι, πάλιν τῷ καμάτῳ προστιθέμεθα, ὠφελῆσαι τοὺς βουλομένους συνιέναι καὶ τὴν αὐτῶν ζωὴν άπολέσαι μὴ πειρωμένους βουλόμενοι.
89. Tauta de eis parastasin tēs alētheias tēs hēmōn elpidos hikanōs echein nomizontes oliga anti pollōn parethemetha. dia de tous legontas eteron sōma anti tou piptontos egeiresthai, palin tǭ kamatǭ prostithemetha, ōphelēsai tous boulomenous synienai kai tēn autōn zōēn apolesai mē peirōmenous boulomenoi.
Thinking these things sufficient for establishing the truth of our hope, we have set out a few instead of many. But because of those who say that another body is raised instead of the one that falls, we again add to our labor, wishing to help those who wish to understand and do not try to lose their own life.
Notes and citation
Summary: He turns to those who say another body rises.
Topics: Eschatology, Heresy
Cite (SBL): Epiphanius, Anc. 89.1 (Holl GCS 25:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-89-1). (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.
89.2Holl GCS 25:110
γένοιτο γὰρ κάμνειν ἡμᾶς τοὺς ἐλαχίστους καὶ μηδαμινοὺς καὶ ἑαυτοὺς καὶ πάντας ὠφελεῖσθαι καὶ μὴ ἀρνεῖσθαι ἀνάστασιν τῆς ἡμετέρας σαρκός, ἐν ᾖπερ πᾶς ὁ θησαυρὸς καὶ κρηπὶς παντὸς σώφρονος λογισμοῦ καὶ πάσης ἀγαθοεργίας ἐλπὶς διάκειται κατὰ τὸ εἰρημένον »ἔχοντες τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι« καὶ τὰ ἑξῆς.
genoito gar kamnein hēmas tous elachistous kai mēdaminous kai heautous kai pantas ōpheleisthai kai mē arneisthai anastasin tēs hēmeteras sarkos, en ę̄per pas ho thēsauros kai krēpis pantos sōphronos logismou kai pasēs agathoergias elpis diakeitai kata to eirēmenon »echontes ton thēsauron touton en ostrakinois skeuesi« kai ta hexēs.
For may it be that we, the least and worthless, labor, and both we ourselves and all are helped, and do not deny the resurrection of our flesh, in which lies the whole treasure and foundation of every sober thought and the hope of every good work, according to the saying, “having this treasure in earthen vessels,” and so on.
2 Cor 4:7 (quotation, high confidence)
Notes and citation
Summary: The resurrection of the flesh grounds every good work.
Notes on the original text
- Digital text corrected (OCR: ρ for φ): ὠρελεῖσθαι → ὠφελεῖσθαι.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 89.2 (Holl GCS 25:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-89-2). (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.
89.3Holl GCS 25:110
ἐγκρατευόμεθα γὰρ οἱ ἀσθενεῖς, ἁγνεύομεν οἱ ταπεινοί. ἐλεημοσύνας ἐπιποθοῦμεν ποιεῖν οἱ ἀδύνατοι διὰ τὴν τῶν προσδοκωμένων ἀπόληψιν, τῆς τῶν νεκρῶν ἀναστάσεως·
enkrateuometha gar hoi astheneis, hagneuomen hoi tapeinoi. eleēmosynas epipothoumen poiein hoi adynatoi dia tēn tōn prosdokōmenōn apolēpsin, tēs tōn nekrōn anastaseōs;
For we the weak practice self-control, we the lowly live chastely, we the powerless long to give alms, because of receiving what is expected, the resurrection of the dead;
Notes and citation
Summary: Hope of resurrection motivates self-control and alms.
Notes on the original text
- Digital text corrected (OCR: θ for δ): προσθοκωμένων → προσδοκωμένων.
Topics: Eschatology, Ethics
Cite (SBL): Epiphanius, Anc. 89.3 (Holl GCS 25:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-89-3). (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.
89.4Holl GCS 25:110
καὶ οὓτως ό κανὼν τεθεμελίωται πίστεως καὶ ἐλπίδος θεοῦ ἀγάπης καὶ μαρτυρίου ὑπὲρ ὀνόματος θεοῦ ἐν διωγμοῖς βασάνων καὶ ἄλλων ἀπανθρώπων κολάσεων ἐν τοῖς μὴ ἀρνουμένοις ἀνάστασιν τῆς ἡμῶν σαρκός, ἀλλὰ πιστεύουσιν ὃτι αὐτὸ τὸ σπειρόμενον ἐν τῇ
kai houtōs o kanōn tethemeliōtai pisteōs kai elpidos theou agapēs kai martyriou hyper onomatos theou en diōgmois basanōn kai allōn apanthrōpōn kolaseōn en tois mē arnoumenois anastasin tēs hēmōn sarkos, alla pisteuousin hoti auto to speiromenon en tę̄
and so the rule of faith and hope in God, of love and of martyrdom for the name of God in persecutions of tortures and other inhuman punishments, is founded in those who do not deny the resurrection of our flesh, but believe that the very thing that is sown in the
1 Cor 15:42 (allusion, high confidence)
Notes and citation
Summary: Faith, love, and martyrdom rest on the resurrection of the flesh.
Topics: Eschatology, Martyrdom, Persecution
Cite (SBL): Epiphanius, Anc. 89.4 (Holl GCS 25:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-89-4). (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.
89.5Holl GCS 25:110–111
γῇ ἐγερθήσεται. δύο σαφεῖς καὶ ἀληθεῖς μαρτυρίας ἔδωκαν ἡμῖν αἱ θεῖαι γραφαί, διʼ ὧν δυνάμεθα τὴν τῆς ἡμῶν ἀναστάσεως ἐλπίδα γνῶναι καὶ μὴ σφαλῆναι μύθοις κενοδόξων ἀνθρώπων ἀπατηθέντων καὶ τῷ βίῳ ἀπάτην γραψάντων. ἳνα οὖν μὴ πολλαῖς μαρτυρίαις χρήσωμαι οὐ γάρ εἰσιν όλίγαι ἐν καινῇ τε καὶ παλαιᾷ περὶ τῆς ἡμῶν ἐλπίδος καὶ ἀναστάσεως) συντόμως ἐρῶ τοῦτο·
gę̄ egerthēsetai. dyo sapheis kai alētheis martyrias edōkan hēmin hai theiai graphai, diʼ hōn dynametha tēn tēs hēmōn anastaseōs elpida gnōnai kai mē sphalēnai mythois kenodoxōn anthrōpōn apatēthentōn kai tǭ biǭ apatēn grapsantōn. hina oun mē pollais martyriais chrēsōmai ou gar eisin oligai en kainę̄ te kai palaią peri tēs hēmōn elpidos kai anastaseōs) syntomōs erō touto;
earth will be raised. The divine Scriptures have given us two clear and true testimonies, through which we can know the hope of our resurrection and not be tripped up by the myths of vainglorious men who have been deceived and have written deceit for the world. So, so as not to use many testimonies (for they are not few in the New and Old about our hope and resurrection), I will say this briefly:
Notes and citation
Summary: Two clear testimonies establish the resurrection.
Notes on the original text
- Digital text corrected (repeated word): δύο δύο σαφεῖς → δύο σαφεῖς.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 89.5 (Holl GCS 25:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-89-5). (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 90
90.1Holl GCS 25:111
90. ὂτι εἰ ἄλλο ἦν τὸ ἐγειρόμενον, καθαπερ τινὲς φασκουσιν, οὐκ ἂν ό ἀπόστολος διεβεβαιοῦτο λέγων »δεὶ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν«.
90. oti ei allo ēn to egeiromenon, kathaper tines phaskousin, ouk an o apostolos diebebaiouto legōn »dei gar to phtharton touto endysasthai aphtharsian kai to thnēton endysasthai athanasian«.
that if what is raised were something else, as some say, the apostle would not have affirmed, saying, “For this corruptible must put on incorruption, and this mortal put on immortality.”
1 Cor 15:53 (quotation, high confidence)
Notes and citation
Summary: “This corruptible” must put on incorruption.
Notes on the original text
- Digital text corrected (OCR): διεβεβαιοπυτο → διεβεβαιοῦτο.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 90.1 (Holl GCS 25:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-90-1). (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.
90.2Holl GCS 25:111
ἐπειδὴ δὲ δεῖ καὶ περὶ ἁγίων, τῶν ἁγίων, ὡς μέλλουσι φαιδρύνεσθαὶ τε καὶ ἀλλοιοῦσθαι ἐν μετὰ τὴν ἀνάστασιν καθάπερ λέγει »ἐγείρεται ἐν δόξῃ«), ἑδραιωθῆναι ἡμᾶς ἐν τῇ ἐλπίδι, φησὶν ἡ ἁγία γραφή »ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ· καὶ οὐκ αὐτὸ τὸ γενησόμενον σῶμα σπείρεις, ἀλλʼ εἰ τύχοι κόκκον σίτου ἤ τινος τῶν ἄλλων σπερμάτων καὶ ό θεὸς δίδωσιν αὐτῷ σῶμα ὡς ἠθέλησε«., τοῦτο εἰς δόξαν τῶν ἐγειρομένων ἐν φαιδρότητι εἶπεν·
epeidē de dei kai peri hagiōn, tōn hagiōn, hōs mellousi phaidrynesthai te kai alloiousthai en meta tēn anastasin kathaper legei »egeiretai en doxę̄«), hedraiōthēnai hēmas en tę̄ elpidi, phēsin hē hagia graphē »aphrōn, sy ho speireis ou zōogoneitai, ean mē apothanę̄; kai ouk auto to genēsomenon sōma speireis, allʼ ei tychoi kokkon sitou ē tinos tōn allōn spermatōn kai o theos didōsin autǭ sōma hōs ēthelēse«., touto eis doxan tōn egeiromenōn en phaidrotēti eipen;
And since we must also be established in the hope concerning the saints, how they will be made radiant and changed after the resurrection (as it says, “it is raised in glory”), the holy Scripture says, “Fool, what you sow is not made alive unless it dies; and you do not sow the body that is to be, but perhaps a grain of wheat or of some other seed, and God gives it a body as he wished”; this he said of the glory of those raised in radiance.
1 Cor 15:43 (quotation, high confidence) · 1 Cor 15:36 (quotation, high confidence) · 1 Cor 15:37 (quotation, high confidence) · 1 Cor 15:38 (quotation, high confidence)
Notes and citation
Summary: The seed image speaks of the glory of the raised saints.
Notes on the original text
- Digital text corrected (OCR: δ for ε; repeated word): ἐν μετὰ μετὰ τὴν → ἐν μετὰ τὴν; ἀλλʼ δὶ τύχοι → ἀλλʼ εἰ τύχοι.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 90.2 (Holl GCS 25:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-90-2). (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.
90.3Holl GCS 25:111
ἳνα δὲ δείξῃ αὐτὸν τὸν κόκκον προσλαμβάνοντα τὴν δόξαν, διʼ ἑαυτοῦ εἶπεν ἐν τῷ εὐαγγελίῳ ὸ καὶ »ἐν Παύλῳ λαλήσας« περὶ άναστάσεως· »ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου εἰς τὴν γῆν ἀποθάνῃ«, φησί, μόνος μένει·
hina de deixę̄ auton ton kokkon proslambanonta tēn doxan, diʼ heautou eipen en tǭ euangeliǭ o kai »en Paulǭ lalēsas« peri anastaseōs; »ean mē pesōn ho kokkos tou sitou eis tēn gēn apothanę̄«, phēsi, monos menei;
And to show that the grain itself takes on the glory, he who also “spoke in Paul” about the resurrection said through himself in the Gospel: “Unless the grain of wheat falls into the earth and dies,” he says, “it remains alone;
2 Cor 13:3 (allusion, medium confidence) · John 12:24 (quotation, high confidence)
Notes and citation
Summary: Christ's saying about the grain of wheat.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 90.3 (Holl GCS 25:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-90-3). (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.
90.4Holl GCS 25:111
ἐὰν δὲ ἀποθάνῃ, πολλοὺς κόκκους φέρει«. ἄρα γοῦν ὸ ἀπόστολος κόκκον ἔφησε καὶ ό σωτὴρ τὸν αὐτὸν κόκκον τοῦ σώματος δί ἑαυτοῦ ἀπέδειξε. τί οὐν ἐροῦμεν; οὐκ αὐτὸ τὸ σπαρὲν ἴδιον αὐτοῦ σῶμα τουτέστιν ὸ κόκκος ἀνέστη; ἢ ἓτερον ήν τὸ ἐξ αὐτοῦ μετὰ τὴν τριήμερον ἀναστὰν ἐκ τοῦ μνημείου;
ean de apothanę̄, pollous kokkous pherei«. ara goun o apostolos kokkon ephēse kai o sōtēr ton auton kokkon tou sōmatos di heautou apedeixe. ti oun eroumen? ouk auto to sparen idion autou sōma toutestin o kokkos anestē? ē heteron ēn to ex autou meta tēn triēmeron anastan ek tou mnēmeiou?
but if it dies, it bears many grains.” So the apostle spoke of a grain and the Savior showed the same grain of the body through himself. What then shall we say? Did not his own sown body itself, that is, the grain, rise? Or was what rose from the tomb after the three days something else from it?
John 12:24 (quotation, high confidence)
Notes and citation
Summary: Christ's own body, sown like a grain, rose.
Notes on the original text
- Digital text corrected (OCR): σουτέστιν ὸ κόκκος άνέτη → τουτέστιν ὸ κόκκος ἀνέστη.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 90.4 (Holl GCS 25:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-90-4). (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.
90.5Holl GCS 25:111
ὡς οἱ ἄγγελοι λέγουσιν· »άνέστη, οὐκ ἔστιν ὼδε« καὶ ὣς φησι τῇ Μαρίᾳ »μή μου ἅπτου· ἃπτου· γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου« καὶ ὡς δείκνυσι τὰς χεῖρας καὶ τὴν πλευρὰν τῷ Θωμᾷ λέγων »μὴ γίνου ἄπιστος ἀλλὰ πιστός«.
hōs hoi angeloi legousin; »anestē, ouk estin ōde« kai hōs phēsi tę̄ Marią »mē mou haptou; haptou; gar anabebēka pros ton patera mou« kai hōs deiknysi tas cheiras kai tēn pleuran tǭ Thōmą legōn »mē ginou apistos alla pistos«.
As the angels say, “He is risen, he is not here”; and as he says to Mary, “Do not touch me; for I have not yet ascended to my Father”; and as he shows his hands and side to Thomas, saying, “Do not be unbelieving but believing.”
Mark 16:6 (quotation, high confidence) · John 20:17 (quotation, high confidence) · John 20:27 (quotation, high confidence)
Notes and citation
Summary: The Gospels show the same body risen.
- ἅπτου is repeated in the digital text where John 20:17 has “not yet”; translated as John.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 90.5 (Holl GCS 25:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-90-5). (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.
90.6Holl GCS 25:111–112
ἀπίστων γάρ ἐστι τὸ εἰπεῖν ὅλως οὐκ άνέστη, ἢ] καὶ κακοπίστων ἐστὶ τὸ εἰπεῖν, οὐκ αὐτὸ τὸ ὃν καὶ κοιμηθὲν ἀνέστη, πιστῶν δέ ἐστι τὸ εἰπεῖν ὃτι αὐτὸ τὸ σῶμα ἀνέστη καὶ ἀπὸ τοῦ αὐτοῦ σώματος οὗ ἤγειρε τὸ ἡμῶν εἰς ἐλπίδα άληθείας κατέστη.
apistōn gar esti to eipein holōs ouk anestē, ē] kai kakopistōn esti to eipein, ouk auto to hon kai koimēthen anestē, pistōn de esti to eipein hoti auto to sōma anestē kai apo tou autou sōmatos hou ēgeire to hēmōn eis elpida alētheias katestē.
For it belongs to unbelievers to say he did not rise at all, and to misbelievers to say that what existed and fell asleep did not itself rise; but to believers to say that the body itself rose, and from the same body which he raised ours has been set in the hope of truth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Believers confess the same body rose.
- The editor deletes ἤ.
Notes on the original text
- Digital text corrected (OCR: υ for σ): αὐτὸ τὸ υῶμα ἀνέστη → αὐτὸ τὸ σῶμα ἀνέστη.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 90.6 (Holl GCS 25:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-90-6). (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 91
91.1Holl GCS 25:112
91. Εἰς τοῦτο γὰρ καὶ τοὺς τύπους εἴασε τῶν ἥλων, μὴ ἀπαλείψας αύτοὺς Με τὸν τύπον τῆς λόγχης, καίτοι γε εἰσελθὼν θυρῶν κεκλεισμένων. τὸ γὰρ σαρκικὸν αὐτοῦ πνευματικὸν ἀνέστη, ἀλλʼ οὐκ ἄλλο παρὰ τὸ ὄν, ἀλλʼ αὐτὸ τὸ ὄν, εἰς θεότητα συνενωθέν, εἰς λεπτότητα πνεύματος κοσμηθέν.
91. Eis touto gar kai tous typous eiase tōn hēlōn, mē apaleipsas autous Me ton typon tēs lonchēs, kaitoi ge eiselthōn thyrōn kekleismenōn. to gar sarkikon autou pneumatikon anestē, allʼ ouk allo para to on, allʼ auto to on, eis theotēta synenōthen, eis leptotēta pneumatos kosmēthen.
For this reason he left the marks of the nails, not wiping them away, ⟨nor⟩ the mark of the spear, although he entered when the doors were shut. For his fleshly part rose spiritual, but not something other than what was, but the very thing that was, united with the Godhead, adorned with the fineness of spirit.
John 20:26 (allusion, high confidence) · John 20:27 (allusion, high confidence)
Notes and citation
Summary: The risen body kept its wounds yet was spiritual.
- Με is a digital slip, probably for μηδέ (“nor”).
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 91.1 (Holl GCS 25:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-91-1). (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.
91.2Holl GCS 25:112
εἰ μὴ γὰρ ἠν λεπτότης πνεύματος, ποία τις ὀπὴ ἐδέχετο σῶμα ὀγκηρόν; ἀλλʼ ἳνα δείξῃ αὐτὸ τὸ φθαρτὸν ἡμῶν ἐνδύεται ἀφθαρσίαν ἐν ἀληθείᾳ εἰ καὶ θνητόν ἐστιν, ἀθανασίαν ἐνδύεται), εἰσῆλθε μὲν θυρῶν κεκλεισμένων, ἳνα δείξῃ τὸ παχυμερὲς λεπτομερὲς καὶ τὸ θνητὸν ἀθάνατον καὶ τὸ φθαρτὸν ἄφθαρτον·
ei mē gar ēn leptotēs pneumatos, poia tis opē edecheto sōma onkēron? allʼ hina deixę̄ auto to phtharton hēmōn endyetai aphtharsian en alētheią ei kai thnēton estin, athanasian endyetai), eisēlthe men thyrōn kekleismenōn, hina deixę̄ to pachymeres leptomeres kai to thnēton athanaton kai to phtharton aphtharton;
For if it were not the fineness of spirit, what opening would admit a bulky body? But to show that this very corruptible of ours puts on incorruption in truth (and, though it is mortal, puts on immortality), he entered when the doors were shut, to show the coarse made fine, the mortal immortal, and the corruptible incorruptible;
1 Cor 15:53 (allusion, high confidence) · John 20:26 (allusion, high confidence)
Notes and citation
Summary: Entering through shut doors shows the body transformed.
Notes on the original text
- Digital text corrected (repeated word): δείξῃ αὐτὸ αὐτὸ τὸ φθαρτὸν → δείξῃ αὐτὸ τὸ φθαρτὸν; ἐν ἀληθείᾳ εἰ εἰ καὶ → ἐν ἀληθείᾳ εἰ καὶ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 91.2 (Holl GCS 25:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-91-2). (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.
91.3Holl GCS 25:112
ἳνα δὲ πάντας ἐλέγξῃ τοὺς ἀπιστοῦντας εἰς τὴν ἡμῶν φημὶ δὲ τὴν ἀνάστασιν, ὁ εἰς λεπτότητα μεταβάλλων τὸ σῶμα καὶ εἰς πνεῦμα συγκεράσας τὴν ⟨σάρκα μετὰ ἀνάστασιν οὐκ ἀπήλειψε τὰς οὐλὰς τῶν ἣλων οὐδὲ τὸν τύπον τῆς λόγχης,
hina de pantas elenxę̄ tous apistountas eis tēn hēmōn phēmi de tēn anastasin, ho eis leptotēta metaballōn to sōma kai eis pneuma synkerasas tēn ⟨sarka meta anastasin ouk apēleipse tas oulas tōn hēlōn oude ton typon tēs lonchēs,
and to refute all who disbelieve in our resurrection, he who changed the body to fineness and blended the ⟨flesh⟩ into spirit after the resurrection did not wipe away the scars of the nails nor the mark of the spear,
Textual problem in this passage: see the notes.
Notes and citation
Summary: He kept the scars to refute unbelievers.
Notes on the original text
- Digital text corrected (repeated word): φημὶ δὲ δὲ τὴν → φημὶ δὲ τὴν.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 91.3 (Holl GCS 25:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-91-3). (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.
91.4Holl GCS 25:112
ἀλλʼ ἔδειξεν αὐτὸ τὸ ἐπὶ τοῦ σταυροῦ πεπονθὸς ὃτι οὐκ ἄλλο ἦν τὸ ἀναστὰν οὐδὲ ἀπʼ αὐτοῦ ἓτερον φυέν, αὐτὸ τὸ πεπονθὸς ἀπαθὲς καὶ αὐτὸς ὁ πεσὼν κόκκος ἀναστάς, ἀναστὰς δὲ ἄφθαρτος.
allʼ edeixen auto to epi tou staurou peponthos hoti ouk allo ēn to anastan oude apʼ autou heteron phyen, auto to peponthos apathes kai autos ho pesōn kokkos anastas, anastas de aphthartos.
but showed that the very thing that suffered on the cross was what rose, not something else, nor something else grown from it: the very thing that suffered, impassible; the very grain that fell, risen, and risen incorruptible.
Notes and citation
Summary: What suffered is what rose.
Notes on the original text
- Digital text corrected (repeated word): ἓτερον φυέν, φυέν, → ἓτερον φυέν,.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 91.4 (Holl GCS 25:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-91-4). (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.
91.5Holl GCS 25:112
καὶ ἳνα πάλιν μὴ νομίσωμεν μέρος τι ἐγηγέρθαι ἐξ αὐτοῦ, * αὐτὸ μὲν ὃλον οὐκ εἶδε διαφθοράν, λέγει γάρ οὐ δώσεις τὸν ὃσιόν σου ἰδεῖν διαφθοράν‘), αὐτὸ δὲ ὃλον ἀνέστη, λέγει γάρ] ἀνέστη, οὐχ ἔστιν ὡδε«.
kai hina palin mē nomisōmen meros ti egēgerthai ex autou, * auto men holon ouk eide diaphthoran, legei gar ou dōseis ton hosion sou idein diaphthoran‘), auto de holon anestē, legei gar] anestē, ouch estin hōde«.
And again, so that we may not think some part of it was raised *, the whole of it did not see corruption (for it says, “You will not let your holy one see corruption”), and the whole of it rose (for it says, “He is risen, he is not here”).
Textual problem in this passage: see the notes.
Ps 16:10 (15:10 LXX) (quotation, high confidence) · Mark 16:6 (quotation, high confidence)
Notes and citation
Summary: The whole body rose, none of it saw corruption.
- The asterisk marks a gap in the edition. The editor deletes γάρ.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 91.5 (Holl GCS 25:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-91-5). (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.
91.6Holl GCS 25:112–113
εἰ δὲ ήγέρθη καὶ οὐκ ἔστιν ὡδε, ἀληθινῶς ἀνέστη· καὶ οὐ σφάλλονται αἱ γραφαί, οὖσαι ἡμετέρα ζωή. καὶ ἴνα μὴ εὓρωσιν οἱ ἠπατημένοι πρόφασιν, όστέα καὶ σάρκα ἔδειξε τῷ Θωμᾷ καὶ τοῖς μαθηταῖς αὐτοῦ αὐτοῦ ἔλεγεν με, ὃτι ἐγώ εἰμι. πνεῦμα γὰρ ὀστέα καὶ σάρκα οὐχ καθῶς καθὼς ἐμὲ θεωρεῖτε ἔχοντα«.
ei de ēgerthē kai ouk estin hōde, alēthinōs anestē; kai ou sphallontai hai graphai, ousai hēmetera zōē. kai ina mē heurōsin hoi ēpatēmenoi prophasin, ostea kai sarka edeixe tǭ Thōmą kai tois mathētais autou autou elegen me, hoti egō eimi. pneuma gar ostea kai sarka ouch kathōs kathōs eme theōreite echonta«.
And if he was raised and is not here, he truly rose; and the Scriptures, which are our life, do not err. And so that the deceived may find no pretext, he showed bones and flesh to Thomas, and said to his disciples, “⟨See⟩ me, that it is I. For a spirit does not have bones and flesh as you see that I have.”
Luke 24:39 (quotation, high confidence)
Notes and citation
Summary: Christ showed his flesh and bones.
- The digital text of the quotation is garbled; translated as Luke 24:39.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 91.6 (Holl GCS 25:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-91-6). (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 92
92.1Holl GCS 25:113
92. ’Εὰν δέ τις σοφιζόμενος εἴπῃ· ἀλλὰ τὸ τοῦ σωτῆρος ἡμῶν σῶμα ἐξαίρετον ἠν διὰ τὸ μόνον συνειλῆφθαι ἀπὸ Μαρίας καὶ χωρὶς σπέρματος άνδρός, ἀρα γοῦν καὶ τὸ τοῦ Αδὰμ ἄλλο ήν παρὰ τὸ ἡμῶν, ὅτι ἀπὸ γῆς μόνον ἐλήφθη χωρὶς. σπέρματος ἀνδρός; ἀλλ οὐδεὶς ἔχει τοῦτο εἰπεῖν οὐδὲ ἀποδεῖξαι.
92. ’Ean de tis sophizomenos eipę̄; alla to tou sōtēros hēmōn sōma exaireton ēn dia to monon syneilēphthai apo Marias kai chōris spermatos andros, ara goun kai to tou Adam allo ēn para to hēmōn, hoti apo gēs monon elēphthē chōris. spermatos andros? all oudeis echei touto eipein oude apodeixai.
And if someone, arguing cleverly, says, “But our Savior's body was exceptional because it alone was conceived from Mary and without the seed of a man,” was then Adam's too other than ours, because it was taken only from earth without the seed of a man? But no one can say or prove this.
Notes and citation
Summary: Christ's unique conception does not make his body unlike ours.
Notes on the original text
- Digital text corrected (OCR: Latin letters): ἀρα yohv καὶ → ἀρα γοῦν καὶ.
Topics: Christology, Eschatology
Cite (SBL): Epiphanius, Anc. 92.1 (Holl GCS 25:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-1). (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.
92.2Holl GCS 25:113
ἐὰν δέ τις παλιν σοφιζόμενος εἴπῃ· τὸ τοῦ Χριστοῦ μόνον ὃλον ἀνέστη, τὸ δὲ ἡμῶν οὐκ αὐτ. ὸ ἐγείρεται, άλλ΄ άντ΄ αὐτοῦ ἕτερον, πῶς ούν λέγει ἀνέστη Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων;« ἕν ἐστι καὶ αὐτὸ τὸ σῶμα * ἀπαρχὴ τῶν ἐγειρομένων. πῶς δὲ ἀπαρχὴ γέγονε Χριστὸς τῶν κεκοιμημένων, μαθέτωσαν καὶ μὴ πάλιν εἰς ἄλλην πλάνην τραπῶσι καὶ νομίσωσι τὰς ἄλλας γραφὰς ψεύδεσθαι.
ean de tis palin sophizomenos eipę̄; to tou Christou monon holon anestē, to de hēmōn ouk aut. o egeiretai, all΄ ant΄ autou heteron, pōs oun legei anestē Christos aparchē tōn kekoimēmenōn?« hen esti kai auto to sōma * aparchē tōn egeiromenōn. pōs de aparchē gegone Christos tōn kekoimēmenōn, mathetōsan kai mē palin eis allēn planēn trapōsi kai nomisōsi tas allas graphas pseudesthai.
And if someone again, arguing cleverly, says, “Only Christ's body rose whole, but ours is not itself raised, but another instead of it,” how then does it say, “Christ is risen, the firstfruits of those who have fallen asleep”? The same body is one * the firstfruits of those who are raised. And how Christ became the firstfruits of those who have fallen asleep, let them learn, and not turn again to another error and think the other Scriptures lie.
Textual problem in this passage: see the notes.
1 Cor 15:20 (quotation, high confidence)
Notes and citation
Summary: Christ as firstfruits implies our bodies rise like his.
- The asterisk marks a gap in the edition. There is no section 92.3 in the digital text.
Notes on the original text
- Digital text corrected (OCR: φ for γ): γέφονε Χριστὸς → γέγονε Χριστὸς.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 92.2 (Holl GCS 25:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-2). (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.
92.4Holl GCS 25:113
πρὸ αὐτοῦ γὰρ ἤγειρε τὸν Λάζαρον καὶ τὸν υἱὸν τῆς χήρας τῆς ἐν τῇ Ναῒν καὶ Ηλίας ἤγειρε νεκρόν, ἀλλὰ καὶ Ελισσαῖος δύο ἤγειρε νεκρούς, ἔτι μὲν ἔτι περιόντα ἓνα δὲ ταφέντα.
pro autou gar ēgeire ton Lazaron kai ton huion tēs chēras tēs en tę̄ Naïn kai Ēlias ēgeire nekron, alla kai Elissaios dyo ēgeire nekrous, eti men eti perionta hena de taphenta.
For before him he raised Lazarus and the son of the widow in Nain; and Elijah raised a dead man, and Elisha raised two dead, one while he was still living, and one after he was buried.
John 11:43 (allusion, high confidence) · Luke 7:15 (allusion, high confidence) · 1 Kgs 17:22 (allusion, high confidence) · 2 Kgs 4:35 (allusion, high confidence) · 2 Kgs 13:21 (allusion, high confidence)
Notes and citation
Summary: Others were raised before Christ.
Notes on the original text
- Digital text corrected (OCR: dropped letter; stray mark splitting word): ἤειρε τὸν Λάζαρον → ἤγειρε τὸν Λάζαρον; ἐν τῇ Ναὶ· ν καὶ → ἐν τῇ Ναῒν καὶ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 92.4 (Holl GCS 25:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-4). (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.
92.5Holl GCS 25:113
ἀλλʼ ἐκεῖνοι μὲν ἀναστάντες πάλιν τεθνήκασι, προσδοκῶσι δὲ τὴν μίαν καὶ καθολικὴν ἀνάστασιν· ὁ δὲ Χριστὸς »ἀπαρχὴ τῶν κεκοιμημένων‘, ὃτι ἀναστὰς »οὐκέτι ἀποθνᾐσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει« κατὰ τὸ γεγραμμένον.
allʼ ekeinoi men anastantes palin tethnēkasi, prosdokōsi de tēn mian kai katholikēn anastasin; ho de Christos »aparchē tōn kekoimēmenōn‘, hoti anastas »ouketi apothnę̄skei, thanatos autou ouketi kyrieuei« kata to gegrammenon.
But those, having risen, died again, and await the one universal resurrection; but Christ is “the firstfruits of those who have fallen asleep,” because having risen “he dies no more; death no longer has dominion over him,” as it is written.
1 Cor 15:20 (quotation, high confidence) · Rom 6:9 (quotation, high confidence)
Notes and citation
Summary: Christ, unlike them, rose never to die again.
Topics: Eschatology, Christology
Cite (SBL): Epiphanius, Anc. 92.5 (Holl GCS 25:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-5). (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.
92.6Holl GCS 25:113
ἅπαξ γὰρ ἀπέθανεν, ὑπὲρ ἡμῶν ὑπομείνας τὸ πάθος διὰ τὰ ἡμέτερα πάθη· ἃπαξ ἐγεύσατο θανάτου, »θανάτου δὲ σταυρικοῦ‘, ἑκὼν διʼ ἡμᾶς ὁ Λόγος ἐλθὼν εἰς θάνατον, ἳνα θανάτῳ θάνατον θανατώσῃ·
hapax gar apethanen, hyper hēmōn hypomeinas to pathos dia ta hēmetera pathē; hapax egeusato thanatou, »thanatou de staurikou‘, hekōn diʼ hēmas ho Logos elthōn eis thanaton, hina thanatǭ thanaton thanatōsę̄;
For once he died, enduring suffering for us because of our sufferings; once he tasted death, “even death on a cross,” the Word coming willingly into death for us, so as to put death to death by death;
Phil 2:8 (quotation, high confidence) · Heb 2:9 (allusion, medium confidence)
Notes and citation
Summary: Christ died once to destroy death.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 92.6 (Holl GCS 25:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-6). (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.
92.7Holl GCS 25:113
ὁ Λόγος σὰρξ γενόμενος, οὐ πασχων ἐν τῇ θεότητι, συμπάσχων δὲ μετὰ τῆς ἀνθρω- πότητος ἐν ⟩ πάθος αὐτῷ λογιζόμενον αὐτοῦ δὲ] μένοντος ⟨ἐν ἀπαθίᾳ· θάνατος αὐτῷ λογιζόμενος αὐτοῦ μένοντος⟩
ho Logos sarx genomenos, ou paschōn en tę̄ theotēti, sympaschōn de meta tēs anthrō- potētos en ⟩ pathos autǭ logizomenon autou de] menontos ⟨en apathią; thanatos autǭ logizomenos autou menontos⟩
the Word made flesh, not suffering in the Godhead, but suffering together with the humanity, ⟨the⟩ suffering being reckoned to him while he remained ⟨in impassibility; death being reckoned to him while he remained⟩
Textual problem in this passage: see the notes.
Notes and citation
Summary: Suffering is reckoned to the Word, who remains impassible.
- The editor deletes δέ.
Notes on the original text
- Digital text corrected (OCR: dropped letter): λογιζόμνον → λογιζόμενον.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 92.7 (Holl GCS 25:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-7). (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.
92.8Holl GCS 25:113–114
ἀθανασίᾳ, μᾶλλον δὲ ὅλος ὢν ἀθανασία. αὐτὸς γὰρ εἶπεν »ἐγώ εἰμι ἡ ζωή‘. * οὔτε διὰ σαρκὸς ἡμῖν ή ἐλπίς. »ἐπικατάρατος, γάρ φησιν, ὁ ἐλπίζων ἐπʼ ἄνθρωπον. καὶ ἔσται ὡς ἡ ἀγριομυρίκη.«
athanasią, mallon de holos ōn athanasia. autos gar eipen »egō eimi hē zōē‘. * oute dia sarkos hēmin ē elpis. »epikataratos, gar phēsin, ho elpizōn epʼ anthrōpon. kai estai hōs hē agriomyrikē.«
in immortality, or rather being wholly immortality. For he himself said, “I am the life.” * Nor is our hope through flesh. “For cursed,” it says, “is the one who hopes in man, and he will be like the tamarisk.”
Textual problem in this passage: see the notes.
John 11:25 (quotation, high confidence) · Jer 17:5 (quotation, high confidence) · Jer 17:6 (quotation, high confidence)
Notes and citation
Summary: Christ is life; our hope is not in a mere man.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 92.8 (Holl GCS 25:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-92-8). (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 93
93.1Holl GCS 25:114
93. Τί ἐροῦμεν; οὐκ ἄνθρωπος ὁ Χριστός; ἐκ τῶν προλελεγμένων παντί τῳ δῆλόν ἐστιν ὃτι ἀναμφιβόλως ὁμολογοῦμεν τὸν κύριον θεὸν Λόγον ἄνθρωπον γεγόνοτα οὐ δοκήσει, ἀλλʼ ἀληθείᾳ.
93. Ti eroumen? ouk anthrōpos ho Christos? ek tōn prolelegmenōn panti tǭ dēlon estin hoti anamphibolōs homologoumen ton kyrion theon Logon anthrōpon gegonota ou dokēsei, allʼ alētheią.
What shall we say? Is Christ not a man? From what has been said it is clear to everyone that we confess without doubt that the Lord, God the Word, became man, not in appearance but in truth.
Notes and citation
Summary: The Word truly became man.
Notes on the original text
- Digital text corrected (repeated word): δῆλόν ἐστιν ἐστιν ὃτι → δῆλόν ἐστιν ὃτι.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.1 (Holl GCS 25:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-1). (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.
93.2Holl GCS 25:114
ἀλλʼ οὐκ ἄνθρωπος ἐλθὼν ἐν προκοπῇ θεότητος. οὐδὲ γὰρ ἐπʼ ἀνθρώπῳ ἡμῖν ἡ ἐλπὶς τῆς σωτηρίας· οὐδεὶς γὰρ πάντων τῶν ἀπὸ Αδὰμ ἀνθρώπων ἠδυνήθη ἐργάσασθαι τὴν σωτηρίαν, ἀλλὰ θεὸς Λόγος ἄνθρωπος γεγονώς, ἴνα μὴ ἡ ἐλπὶς ἡμῶν ᾖ ἐπʼ ἄνθρωπον, ἀλλʼ ἐπὶ θεὸν ζῶντα καὶ ἀληθινόν, γενόμενον ἄνθρωπον.
allʼ ouk anthrōpos elthōn en prokopę̄ theotētos. oude gar epʼ anthrōpǭ hēmin hē elpis tēs sōtērias; oudeis gar pantōn tōn apo Adam anthrōpōn ēdynēthē ergasasthai tēn sōtērian, alla theos Logos anthrōpos gegonōs, ina mē hē elpis hēmōn ę̄ epʼ anthrōpon, allʼ epi theon zōnta kai alēthinon, genomenon anthrōpon.
But not a man who came by an advance into Godhead. For our hope of salvation is not in a man; for no one of all the men from Adam could accomplish salvation, but God the Word became man, so that our hope might not be in a man, but in the living and true God, who became man.
Notes and citation
Summary: Our hope is in God made man, not a man made divine.
Notes on the original text
- Digital text corrected (OCR: dropped letters): ἐπʼ θρώπῳ ἡμῖν → ἐπʼ ἀνθρώπῳ ἡμῖν.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.2 (Holl GCS 25:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-2). (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.
93.3Holl GCS 25:114
»πᾶς ἱερεὺς ἀπὸ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται« κατὰ τὸ γεγραμμένον. ὃθεν ἀπὸ τῆς ἡμῶν σαρκὸς ἀνέλαβεν ὁ κύριος ἐλθὼν τὴν σάρκα καὶ ἄνθρωπος γέγονεν ἡμῖν ὃμοιος ὁ θεὸς Λόγος, ἵνα ἐν τῇ θεότητι δᾠη ἡμῖν τὴν σωτηρίαν καὶ ἐν τῇ αὐτοῦ ἀνθρωπότητι λάθῃ ὑπὲρ ἡμῶν τῶν ἀνθρώπων, πάθος διὰ τοῦ πάθους λύσας καὶ θάνατον διὰ θανάτου τοῦ ἰδίου θανατώσας.
»pas hiereus apo anthrōpōn lambanomenos hyper anthrōpōn kathistatai« kata to gegrammenon. hothen apo tēs hēmōn sarkos anelaben ho kyrios elthōn tēn sarka kai anthrōpos gegonen hēmin homoios ho theos Logos, hina en tę̄ theotēti dǭē hēmin tēn sōtērian kai en tę̄ autou anthrōpotēti lathę̄ hyper hēmōn tōn anthrōpōn, pathos dia tou pathous lysas kai thanaton dia thanatou tou idiou thanatōsas.
“Every priest taken from among men is appointed on behalf of men,” as it is written. Hence the Lord, when he came, took flesh from our flesh, and God the Word became a man like us, so that in the Godhead he might give us salvation, and in his humanity he might suffer for us human beings, undoing suffering through suffering and putting death to death by his own death.
Heb 5:1 (quotation, high confidence)
Notes and citation
Summary: As high priest he took our flesh to suffer for us.
- λάθῃ is read as πάθῃ (“suffer”).
Notes on the original text
- Digital text corrected (repeated word): πᾶς »πᾶς ἱερεὺς → »πᾶς ἱερεὺς.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.3 (Holl GCS 25:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-3). (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.
93.4Holl GCS 25:114
ἐλογίσθη δὲ τὸ πάθος εἰς τὴν θεότητα, καίτοι γε τῆς θεότητος ἀπαθοῦς ⟨λογιζομένου δὲ τοῦ πάθους τῇ θεότητι⟩, ὃτι οὓτως εὐδόκησεν ἐλθὼν ό αγιος ἀπαθὴς θεὸς Λόγος.
elogisthē de to pathos eis tēn theotēta, kaitoi ge tēs theotētos apathous ⟨logizomenou de tou pathous tę̄ theotēti⟩, hoti houtōs eudokēsen elthōn o agios apathēs theos Logos.
And the suffering was reckoned to the Godhead, though the Godhead was impassible ⟨and the suffering was reckoned to the Godhead⟩, because thus the holy, impassible God the Word was pleased when he came.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Suffering is ascribed to the impassible Word by his good pleasure.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.4 (Holl GCS 25:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-4). (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.
93.5Holl GCS 25:114
ἔστι δὲ τὸ ὑπόδειγμα τοιόνδε τι· ὡς ἐάν τις ἱμάτιον ⟨ᾖ⟩ ἐνδεδυμένος, ἐν δὲ τῷ ἱματίῳ αἶμα ῥαντισθὲν τὸ ἱμάτιον, τὸ δὲ * σῶμα οὐκ ἔφθασε τοῦ ἐνδεδυμένου, λογίζεται δὲ ὁ σπῖλος ὁ ἐκ τοῦ αἵματος τῷ ἐνδεδυμένῳ τὸ ἱμάτιον, οὕτως ἐν τῇ
esti de to hypodeigma toionde ti; hōs ean tis himation ⟨ę̄⟩ endedymenos, en de tǭ himatiǭ aima rhantisthen to himation, to de * sōma ouk ephthase tou endedymenou, logizetai de ho spilos ho ek tou haimatos tǭ endedymenǭ to himation, houtōs en tę̄
And the illustration is something like this: as if someone ⟨were⟩ clothed in a garment, and blood were sprinkled on the garment, but * did not reach the body of the wearer, yet the stain from the blood is reckoned to the one wearing the garment, so in the
Textual problem in this passage: see the notes.
Notes and citation
Summary: The illustration of blood on a garment.
- The asterisk marks a gap in the edition.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.5 (Holl GCS 25:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-5). (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.
93.6Holl GCS 25:114
σαρκὶ πέπονθεν ὁ Χριστός, ἐν αὐτῷ φημι τῷ κυριακῷ ἀνθρώπῳ, ὃν ⟨εἰς ἑαυτὸν⟩ ἀνεπλάσατο ἐλθὼν ἀπʼ οὐρανῶν αὐτὸς ό ἅγιος Λόγος· ὥς φησιν ὁ ἅγιος Πέτρος »θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι« καὶ πάλιν Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί, καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε«.
sarki peponthen ho Christos, en autǭ phēmi tǭ kyriakǭ anthrōpǭ, hon ⟨eis heauton⟩ aneplasato elthōn apʼ ouranōn autos o hagios Logos; hōs phēsin ho hagios Petros »thanatōtheis sarki, zōopoiētheis de pneumati« kai palin Christou oun pathontos hyper hēmōn sarki, kai hymeis tēn autēn ennoian hoplisasthe«.
flesh Christ suffered, I mean in the Lord's manhood itself, which the holy Word himself, coming from heaven, formed anew ⟨for himself⟩; as the holy Peter says, “put to death in the flesh, but made alive in the spirit,” and again, “Christ therefore having suffered for us in the flesh, arm yourselves also with the same thought.”
Textual problem in this passage: see the notes.
1 Pet 3:18 (quotation, high confidence) · 1 Pet 4:1 (quotation, high confidence)
Notes and citation
Summary: Christ suffered in the flesh, as Peter says.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἔννοιαν ὁπίσασθε → ἔννοιαν ὁπλίσασθε.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.6 (Holl GCS 25:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-6). (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.
93.7Holl GCS 25:114–115
καθὼς τὸ αἶμα ἐν ἱματίῳ λογίζεται τῷ φοροῦντι, ἐλογίσθη αὐτῷ τὸ πάθος τῆς σαρκὸς εἰς θεότητα, μηδὲν αὐτῆς παθούσης, ἵνα μὴ εἰς ἄνθρωπον ἔχῃ ὁ κόσμος τὴν ἐλπίδα, ἀλλʼ ἐν τῷ κυριακῷ ἀνθρώπῳ,
kathōs to aima en himatiǭ logizetai tǭ phorounti, elogisthē autǭ to pathos tēs sarkos eis theotēta, mēden autēs pathousēs, hina mē eis anthrōpon echę̄ ho kosmos tēn elpida, allʼ en tǭ kyriakǭ anthrōpǭ,
As the blood on a garment is reckoned to the wearer, the suffering of the flesh was reckoned to him, to the Godhead, while it suffered nothing, so that the world might not have its hope in a man, but in the Lord's manhood,
Notes and citation
Summary: The flesh's suffering is reckoned to the Godhead.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.7 (Holl GCS 25:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-7). (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.
93.8Holl GCS 25:115
τῆς θεότητος ἀναδεχομένης λογισθῆναι εἰς αὐτὴν τὸ πάθος, ἵνα γένηται ὑπὲρ κόσμου ἡ ἀπὸ θεότητος ἀπαθοῦς σωτηρία, ἵνα τὸ ἐν σαρκὶ γενόμενον πάθος εἰς τὴν θεότητα λογισθῇ, καίτοι γε μηδὲν παθούσης αὐτῆς, ἵνα πληρωθῇ ἡ λέγουσα γραφή »εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν« καὶ τὰ ἑξῆς.
tēs theotētos anadechomenēs logisthēnai eis autēn to pathos, hina genētai hyper kosmou hē apo theotētos apathous sōtēria, hina to en sarki genomenon pathos eis tēn theotēta logisthę̄, kaitoi ge mēden pathousēs autēs, hina plērōthę̄ hē legousa graphē »ei gar egnōsan, ouk an ton kyrion tēs doxēs estaurōsan« kai ta hexēs.
the Godhead accepting that the suffering be reckoned to it, so that salvation for the world might come from the impassible Godhead, so that the suffering that occurred in the flesh might be reckoned to the Godhead, though it suffered nothing, so that the Scripture might be fulfilled which says, “For if they had known, they would not have crucified the Lord of glory,” and so on.
1 Cor 2:8 (quotation, high confidence)
Notes and citation
Summary: Hence Paul can say the Lord of glory was crucified.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 93.8 (Holl GCS 25:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-93-8). (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 94
94.1Holl GCS 25:115
94. Ἐσταυρώθη οὖν, ἐσταυρώθη ὁ κύριος καὶ προσκυνοῦμεν τὸν ἐσταυρωμένον, τὸν ταφέντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ εἰς οὐρανοὺς ἀνελθόντα. »ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ« κατὰ τὸ γεγραμμένον·
94. Estaurōthē oun, estaurōthē ho kyrios kai proskynoumen ton estaurōmenon, ton taphenta kai anastanta tę̄ tritę̄ hēmerą kai eis ouranous anelthonta. »ō bathos ploutou kai sophias kai gnōseōs theou« kata to gegrammenon;
So he was crucified, the Lord was crucified, and we worship the crucified one, who was buried and rose on the third day and went up into the heavens. “O the depth of the riches and wisdom and knowledge of God,” as it is written;
Rom 11:33 (quotation, high confidence)
Notes and citation
Summary: We worship the crucified and risen Lord.
Topics: Christology
Cite (SBL): Epiphanius, Anc. 94.1 (Holl GCS 25:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-1). (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.
94.2Holl GCS 25:115
»ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν«, ὡς ῥανίδα ἀπὸ πελάγους ἀρυόμενοι τῆς τοῦ θεοῦ γνώσεως καὶ καταλαμβάνοντες τῆς τοιαύτης οἰκονομίας ὑπόδειγμα, τῆς, ἡμῶν ἐλπίδος τὴν χάριν εὐδοκίᾳ πατρὸς θελήσει υἱοῦ σὺν θελήσει ἁγίου πνεύματος, * τῆς αὐτῆς θεοῦ οἰκονομίας.
»ek merous gar ginōskomen kai ek merous prophēteuomen«, hōs rhanida apo pelagous aryomenoi tēs tou theou gnōseōs kai katalambanontes tēs toiautēs oikonomias hypodeigma, tēs, hēmōn elpidos tēn charin eudokią patros thelēsei huiou syn thelēsei hagiou pneumatos, * tēs autēs theou oikonomias.
“for we know in part and we prophesy in part,” drawing as a drop from the ocean of the knowledge of God and grasping an illustration of such a dispensation, the grace of our hope, by the good pleasure of the Father, the will of the Son, with the will of the Holy Spirit, * of the same dispensation of God.
Textual problem in this passage: see the notes.
1 Cor 13:9 (quotation, high confidence)
Notes and citation
Summary: We know God's plan only in part.
- The asterisk marks a gap in the edition.
Notes on the original text
- Digital text corrected (OCR: ν for κ): »ἐν μέρους γὰρ γινώσκομεν καὶ ἐν μέρους → »ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους.
Topics: Trinity
Cite (SBL): Epiphanius, Anc. 94.2 (Holl GCS 25:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-2). (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.
94.3Holl GCS 25:115
εἶχον δὲ πᾶσαι αἱ γραφαὶ σποράδην τὸ κήρυγμα τῆς ἀναστάσεως, ἐτηρεῖτο δὲ τὸ τέλειον τῇ αὐτοῦ τοῦ ἐνυποστάτου Λόγου παρουσίᾳ.
eichon de pasai hai graphai sporadēn to kērygma tēs anastaseōs, etēreito de to teleion tę̄ autou tou enypostatou Logou parousią.
All the Scriptures held the proclamation of the resurrection scattered here and there, but the perfect form was kept for the coming of the subsistent Word himself.
Notes and citation
Summary: Scripture hints at resurrection; Christ fulfills it.
Topics: Eschatology, Scripture and canon
Cite (SBL): Epiphanius, Anc. 94.3 (Holl GCS 25:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-3). (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.
94.4Holl GCS 25:115
»πλήρωμα γὰρ νόμου Χριστός« κατὰ τὸ γεγραμμένον. ποῦ γὰρ οὐκ ἔλεγε τὸ θεῖον γράμμα περὶ ἀναστάσεως; πρῶτον τὸ τοῦ Ἄβελ αἷμα κηρύττει· μετὰ γὰρ τὸ ἀποθανεῖν »ἔτι λαλεῖ«, ⟨ὥς⟩ φησιν ἡ γραφή. »Ἐνὼχ μετετέθη καὶ οὐχ ηὑρίσκετο καὶ οὐκ εἶδε θάνατον· εὐηρέστησε γὰρ τῷ θεῷ«. Νῶε κιβωτὸν κατεσκεύασεν ἐκ θεοῦ προστάγματος, ἑαυτῷ παλιγγενεσίαν τῷ οἰκείῳ ἐργαζόμενος οἴκῳ.
»plērōma gar nomou Christos« kata to gegrammenon. pou gar ouk elege to theion gramma peri anastaseōs? prōton to tou Abel haima kēryttei; meta gar to apothanein »eti lalei«, ⟨hōs⟩ phēsin hē graphē. »Enōch metetethē kai ouch hēurisketo kai ouk eide thanaton; euērestēse gar tǭ theǭ«. Nōe kibōton kateskeuasen ek theou prostagmatos, heautǭ palingenesian tǭ oikeiǭ ergazomenos oikǭ.
“For Christ is the fulfillment of the law,” as it is written. For where did the divine letter not speak of resurrection? First the blood of Abel proclaims it; for after dying “he still speaks,” ⟨as⟩ the Scripture says. “Enoch was translated and was not found and did not see death; for he pleased God.” Noah built an ark by God's command, working regeneration for himself and his own household.
Textual problem in this passage: see the notes.
Rom 10:4 (allusion, medium confidence) · Heb 11:4 (quotation, high confidence) · Heb 11:5 (quotation, high confidence) · Heb 11:7 (allusion, high confidence)
Notes and citation
Summary: Abel, Enoch, and Noah point to resurrection.
- “Fulfillment of the law” blends Rom 10:4 and 13:10.
Notes on the original text
- Digital text corrected (OCR: ν for κ): κιβωτὸν κατεσκεύασεν ἐν θεοῦ → κιβωτὸν κατεσκεύασεν ἐκ θεοῦ.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 94.4 (Holl GCS 25:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-4). (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.
94.5Holl GCS 25:115
Ἀβραὰμ γηραλέος λαμβάνει παῖδα »νενεκρωμένου ἤδη τοῦ σώματος« καὶ ἐκ νεκρῶν ὁ θεὸς τὴν ἐλπίδα κεχάρισται, νεκρωθείσης μάλιστα »τῆς μήτρας Σάρρας·« καὶ τὸ »πεπαλαιωμένον καὶ ἐγγὺς ἀφανισμοῦ γεγονός«, τῆς κατʼ ἐθισμὸν γυναικὸς ἀκολουθίας ἡ ξηρανθεῖσα πηγή, αὖθις δύναμιν λαμβάνει εἰς καταβολὴν σπέρματος καὶ ἡ γηραλέα ⟨ὡς⟩ νεωτέρα κυΐσκει.
Abraam gēraleos lambanei paida »nenekrōmenou ēdē tou sōmatos« kai ek nekrōn ho theos tēn elpida kecharistai, nekrōtheisēs malista »tēs mētras Sarras;« kai to »pepalaiōmenon kai engys aphanismou gegonos«, tēs katʼ ethismon gynaikos akolouthias hē xērantheisa pēgē, authis dynamin lambanei eis katabolēn spermatos kai hē gēralea ⟨hōs⟩ neōtera kyïskei.
Abraham in old age receives a son, “his body being already as good as dead,” and God granted the hope from the dead, especially since “the womb of Sarah” was dead; and what was “growing old and near to vanishing,” the dried-up spring of the ordinary course of a woman, again receives power to conceive seed, and the old woman conceives ⟨as⟩ a younger one.
Textual problem in this passage: see the notes.
Rom 4:19 (quotation, high confidence) · Heb 8:13 (allusion, medium confidence) · Gen 18:11 (allusion, high confidence)
Notes and citation
Summary: Isaac's birth from the “dead” is a sign of resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 94.5 (Holl GCS 25:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-5). (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.
94.6Holl GCS 25:115–116
καὶ Ἰσαὰκ ἀπὸ θανάτου ζῶν τῷ πατρὶ παρεδόθη· ὁ γὰρ θεὸς ἐκ νεκρῶν τῷ πατρὶ τὸν παῖδα παραδιδοὺς ζῶντα ἀναστάσεως ἐλπίδα ἐκήρυττεν.
kai Isaak apo thanatou zōn tǭ patri paredothē; ho gar theos ek nekrōn tǭ patri ton paida paradidous zōnta anastaseōs elpida ekērytten.
And Isaac was given back alive to his father from death; for God, handing the child back alive to his father from the dead, proclaimed the hope of resurrection.
Heb 11:19 (allusion, high confidence) · Gen 22:12 (allusion, high confidence)
Notes and citation
Summary: Isaac's return from the altar proclaimed resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 94.6 (Holl GCS 25:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-6). (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.
94.7Holl GCS 25:116
Ἰακὼβ δείκνυσι τὴν πραγματείαν, μὴ ἐν δευτέρῳ τιθέμενος τὴν τῶν όστέων ἑλπίδα· ἐπεμελεῖτο γὰρ τῶν τοιούτων οὐχ ὡς άπολλυμένων, άλλ΄ ὡς μελλόντων αύθις ἀναβιοῦν καὶ ἐνετέλλετο άνακομισθῆναι ἐκ τῆς τῶν Αἰγυπτίων χώρας οὐ παρέργως.
Iakōb deiknysi tēn pragmateian, mē en deuterǭ tithemenos tēn tōn osteōn helpida; epemeleito gar tōn toioutōn ouch hōs apollymenōn, all΄ hōs mellontōn authis anabioun kai enetelleto anakomisthēnai ek tēs tōn Aigyptiōn chōras ou parergōs.
Jacob shows the matter, not putting in second place the hope for his bones; for he cared for such things, not as things perishing but as things that would come back to life, and commanded, not incidentally, that they be carried back from the land of the Egyptians.
Gen 47:30 (allusion, high confidence)
Notes and citation
Summary: Jacob's care for his bones shows hope of resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 94.7 (Holl GCS 25:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-7). (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.
94.8Holl GCS 25:116
καὶ ὁ Ἰωσὴφ τοῦτο ἐσήμανε »συνανοίσετέ μου τὰ ὀστᾶ« φάσκων· ἐπισκοπῇ γὰρ ἐπισκέψεται ὑμᾶς ὁ κύριος.. εἰ μὴ ἐλπὶς ἦν ἀναστάσεως, τίς ὀστέων ἡ ἐπιμέλεια ⟨ἐν τῷ⟩ περὶ τῶν φθειρομένων ὀστέων ἐντέλλεσθαι τοὺς δικαίους;
kai ho Iōsēph touto esēmane »synanoisete mou ta osta« phaskōn; episkopę̄ gar episkepsetai hymas ho kyrios.. ei mē elpis ēn anastaseōs, tis osteōn hē epimeleia ⟨en tǭ⟩ peri tōn phtheiromenōn osteōn entellesthai tous dikaious?
And Joseph signified this, saying, “Carry up my bones with you; for the Lord will surely visit you.” If there were no hope of resurrection, what care would there be for bones, ⟨in⟩ the righteous giving commands about decaying bones?
Textual problem in this passage: see the notes.
Gen 50:25 (quotation, high confidence) · Exod 13:19 (allusion, high confidence)
Notes and citation
Summary: Joseph's command about his bones implies resurrection.
Topics: Eschatology
Cite (SBL): Epiphanius, Anc. 94.8 (Holl GCS 25:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-8). (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.
94.9Holl GCS 25:116
πρώτη φωνὴ τῷ Μωυσῇ ἡ τοῦ θεοῦ μαρτυρία· »ἐγὼ ὁ θεὸς Αβραὰμ καὶ ό θεὸς Ισαὰκ καὶ ὁ θεὸς Ιακώβ«, τῶν ἐν κόσμῳ μὲν κοιμωμένων παρ΄ ἐμοὶ δὲ ζώντων. ἕν πνεῦμα καὶ τὸ αὐτὸ τὸ λαλῆσαν ἐν νόμῳ καὶ ἐν εύαγγελίῳ διδάσκον. τοῦτο γὰρ καὶ Σαδδουκαίοις ὁ σωτὴρ ἐσήμαινεν ὁ λαλῶν ἐν τοῖς προφήταις ⟨ἰδοὺ⟩
prōtē phōnē tǭ Mōysę̄ hē tou theou martyria; »egō ho theos Abraam kai o theos Isaak kai ho theos Iakōb«, tōn en kosmǭ men koimōmenōn par΄ emoi de zōntōn. hen pneuma kai to auto to lalēsan en nomǭ kai en euangeliǭ didaskon. touto gar kai Saddoukaiois ho sōtēr esēmainen ho lalōn en tois prophētais ⟨idou⟩
The first voice to Moses is God's testimony: “I am the God of Abraham and the God of Isaac and the God of Jacob,” of those who sleep in the world but live with me. One and the same Spirit spoke in the law and teaches in the Gospel. For this the Savior also signified to the Sadducees, he who speaks in the prophets, ⟨behold, I am here⟩.
Textual problem in this passage: see the notes.
Exod 3:6 (quotation, high confidence) · Matt 22:32 (allusion, high confidence) · Isa 52:6 (allusion, high confidence)
Notes and citation
Summary: God is the God of the living patriarchs.
Notes on the original text
- Digital text corrected (OCR: ο for α): ἕν πνεῦμα κοὶ τὸ αὐτὸ → ἕν πνεῦμα καὶ τὸ αὐτὸ.
Topics: Eschatology, Trinity
Cite (SBL): Epiphanius, Anc. 94.9 (Holl GCS 25:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-ancoratus/81-1/#p-94-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-ancoratus-94-9) · Report an error
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.