Panarion (Medicine Chest Against Heresies), Haer. 1-64 1.1.1–8.3.6
Greek text: Holl, GCS 25/31 (Greek text: Karl Holl, ed., Epiphanius, Bände 1-2 (GCS 25, 1915, and GCS 31, 1922, Leipzig: Hinrichs), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0. The digitized file's own metadata describes it as spanning Holl's volumes 1-3 (1915-1933), but its text in fact ends at Haer. 64 (confirmed: the last division is Haer. 64, on Origen, matching the end of GCS 31); Holl's third volume (GCS 37, 1933) is not present in this digital text.).English: Claude (claude-opus-5-5), public domain (CC0).
Haer. 1, chapter 1
1.1.1Holl GCS 25/31:172
<A.> Καὶ γὰρ ἀπʼ ἀρχῆς Ἀδὰμ τῇ ἕκτῃ ἡμέρᾳ πλασθεὶς ἀπὸ γῆς καὶ λαβὼν τὸ ἐμφύσημα ἐζωογονήθη οὐ γάρ, ὥς τινες οἴονται, ἀπὸ πέμπτης ἤρξατο καὶ τῇ ἕκτῃ ἐτελειώθη· ἔσφαλται γὰρ ἡ τῶν λεγόντων τοῦτο διάνοια), ἁπλοῦς τε ἦν καὶ ἄκακος, οὐκ ὄνομά τι κεκτημένος ἕτερον, οὐ δόξης οὐ γνώμης οὐ βίου διακρίσεως ἐπίκλησιν κεκτημένος <ἀλλʼ> ἢ Ἀδὰμ μόνον κληθείς, τὸ ἑρμηνευόμενον τούτῳ πλάττεται ἐξ αὐτοῦ γυνὴ ὁμοία αὐτῷ,
<A.> Kai gar apʼ archēs Adam tę̄ hektę̄ hēmerą plastheis apo gēs kai labōn to emphysēma ezōogonēthē ou gar, hōs tines oiontai, apo pemptēs ērxato kai tę̄ hektę̄ eteleiōthē; esphaltai gar hē tōn legontōn touto dianoia), haplous te ēn kai akakos, ouk onoma ti kektēmenos heteron, ou doxēs ou gnōmēs ou biou diakriseōs epiklēsin kektēmenos <allʼ> ē Adam monon klētheis, to hermēneuomenon toutǭ plattetai ex autou gynē homoia autǭ,
For from the beginning Adam, formed from the earth on the sixth day and receiving the breath, was brought to life (for he did not, as some suppose, begin on the fifth day and was completed on the sixth; the opinion of those who say this is mistaken). He was simple and innocent, possessing no other name, no designation of opinion, belief, or distinctive way of life, but called only Adam, which is interpreted … A woman like him is formed for him out of him,
Gen 2:7 (allusion, high confidence) · Gen 2:22 (allusion, high confidence)
Notes and citation
Summary: Adam, created on the sixth day, bore no name of any party or opinion; Eve is formed from him.
- The interpretation of the name Adam is missing after “which is interpreted” in the digital text. Cf. Gen 2:7; 2:21–22.
Cite (SBL): Epiphanius, Pan. 1.1.1 (Holl GCS 25/31:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.2Holl GCS 25/31:172
ἐκ τοῦ αὐτοῦ σώματος, Ε; τοῦ αὐτοῦ ἐμφυσήματος. παῖδες δὲ γεννῶνται τούτῳ ἄρρενές τε καὶ θήλειαι. καὶ βιώσας ἴτη ἐννακόσια τριάκοντα τὸ χρεὼν ἀπέδωκε.
ek tou autou sōmatos, E? tou autou emphysēmatos. paides de gennōntai toutǭ arrenes te kai thēleiai. kai biōsas itē ennakosia triakonta to chreōn apedōke.
from the same body [and] of the same breath. Children are born to him, male and female. And after living nine hundred and thirty years he paid the debt of nature.
Gen 5:4 (allusion, high confidence) · Gen 5:5 (allusion, high confidence)
Notes and citation
Summary: Adam has sons and daughters and dies at 930.
- The digital text has a stray “Ε;” after “body,” apparently in place of a short word; translated by sense (“and”).
Cite (SBL): Epiphanius, Pan. 1.1.2 (Holl GCS 25/31:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.3Holl GCS 25/31:172
τούτου παῖς Σήθ, υἱὸς δὲ τούτου Ἐνώς, καὶ κατὰ διαδοχὴν Καινάν, Μαλελεήλ, Ἰάρεδ. ὡς δὲ ἡ παράδοσις ἡ εἰς ἡμᾶς ἐλθοῦσα <περι>έχει, ἐντεῦθεν ἤρξατο ἡ κακομηχανία ἐν γίνεσθαι, καὶ ἀπʼ ἀρχῆς μὲν διὰ τῆς τοῦ Ἀδὰμ παρακοῆς, ἔπειτα δὲ διὰ τῆς τοῦ Κάϊν ἀδελφοκτονίας, νῦν δὲ ἐν χρόνοις τοῦ Ἰάρεδ καὶ ἐπέκεινα φαρμακεία καὶ μαγεία, ἀσελγεια, μοιχεία τε καὶ ἀδικία.
toutou pais Sēth, huios de toutou Enōs, kai kata diadochēn Kainan, Maleleēl, Iared. hōs de hē paradosis hē eis hēmas elthousa <peri>echei, enteuthen ērxato hē kakomēchania en ginesthai, kai apʼ archēs men dia tēs tou Adam parakoēs, epeita de dia tēs tou Kaïn adelphoktonias, nyn de en chronois tou Iared kai epekeina pharmakeia kai mageia, aselgeia, moicheia te kai adikia.
His son was Seth, Seth's son Enosh, and in succession Kenan, Mahalalel, Jared. And as the tradition that has come down to us holds, from here wickedness began to arise: at first through Adam's disobedience, then through Cain's murder of his brother, and now in the times of Jared and after, sorcery and magic, licentiousness, adultery and injustice.
Gen 5:6 (allusion, high confidence) · Gen 4:8 (allusion, medium confidence)
Notes and citation
Summary: From Seth to Jared, and wickedness spreading from Adam's disobedience and Cain's fratricide.
- Genealogy from Gen 5:3–15. The tradition of evil arising in Jared's days is also in 1 Enoch 6:6 and Jubilees 4:15, though Epiphanius names no source.
Extrabiblical texts: 1 En. 6.6 (1 Enoch [in the ETH canon]; echo)
Cite (SBL): Epiphanius, Pan. 1.1.3 (Holl GCS 25/31:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.4Holl GCS 25/31:172–173
οὐ γνώμη <δέ> τις ἑτέρα, οὐ δόξα μετηλλαγμένη, ἀλλὰ μία γλῶττα γένος ἓν ἐπὶ γῆς κατʼ ἐκεῖνο καιροῦ ἐσπαρμένον.
ou gnōmē <de> tis hetera, ou doxa metēllagmenē, alla mia glōtta genos hen epi gēs katʼ ekeino kairou esparmenon.
But there was no other opinion, no altered belief; one language, one race was sown on the earth at that time.
Notes and citation
Summary: Humanity then had one language and no divided opinions.
Cite (SBL): Epiphanius, Pan. 1.1.4 (Holl GCS 25/31:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.5Holl GCS 25/31:173
τούτῳ δὲ τῷ Ἰάρεδ γίνεται παῖς τοὔνομα Ἐνώχ, ὃς »εὐηρέστησε τῷ θεῷ καὶ οὐχ ηὑρίσκετο· μετέθηκεν γὰρ αὐτὸν ὁ θεός‘ καὶ « καὶ » οὐκ εἶδεν θάνατον‘. Ἐνὼχ δὲ γεννᾷ τὸν Μαθουσάλα, Μαθουσάλα τὸν Λάμεχ, Λάμεχ τὸν Νῶε.
toutǭ de tǭ Iared ginetai pais tounoma Enōch, hos »euērestēse tǭ theǭ kai ouch hēurisketo; metethēken gar auton ho theos‘ kai « kai » ouk eiden thanaton‘. Enōch de genną ton Mathousala, Mathousala ton Lamech, Lamech ton Nōe.
To this Jared a son is born named Enoch, who “pleased God and was not found, for God took him,” and “did not see death.” Enoch begets Methuselah, Methuselah Lamech, Lamech Noah.
Gen 5:24 (quotation, high confidence) · Heb 11:5 (quotation, high confidence)
Notes and citation
Summary: Enoch is taken by God; the line runs on to Noah.
- Gen 5:24 (LXX) and Heb 11:5.
Cite (SBL): Epiphanius, Pan. 1.1.5 (Holl GCS 25/31:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.6Holl GCS 25/31:173
καὶ ἡ τοῦ θεοῦ δικαιοκρισία κατακλυσμὸν ὕδατος ἐπενέγκασα τῇ οἰκουμένῃ πᾶσαν σάρκα ἀνθρώπων τε καὶ τῶν ἄλλων * ἐξήλειψεν, ἐφύλαξε δὲ ἐν λάρνακι διὰ προστάγματος τὸν Νῶε, εὐαρεστήσαντα ἐνώπιον αὐτοῦ καὶ εὑρόντα χάριν, αὐτόν τε τὸν προδεδηλωμένον Νῶε καὶ τοὺς τρεῖς υἱοὺς αὐτοῦ, Σὴμ Χὰμ Ἰάφεθ, τήν τε ἰδίαν σύζυγον καὶ τῶν τριῶν υἱῶν τὰς τρεῖς γυναῖκας,
kai hē tou theou dikaiokrisia kataklysmon hydatos epenenkasa tę̄ oikoumenę̄ pasan sarka anthrōpōn te kai tōn allōn * exēleipsen, ephylaxe de en larnaki dia prostagmatos ton Nōe, euarestēsanta enōpion autou kai heuronta charin, auton te ton prodedēlōmenon Nōe kai tous treis huious autou, Sēm Cham Iapheth, tēn te idian syzygon kai tōn triōn huiōn tas treis gynaikas,
And God's righteous judgment brought a flood of water on the world and wiped out all flesh of human beings and of the other [creatures], … but by his command preserved Noah in an ark, since he had pleased him and found favor: Noah himself, already mentioned, and his three sons, Shem, Ham, Japheth, his own wife, and the three wives of the three sons,
Textual problem in this passage: see the notes.
Gen 6:8 (allusion, high confidence) · Gen 7:13 (allusion, high confidence)
Notes and citation
Summary: God sends the flood but preserves Noah and his family in the ark.
- The asterisk in the edition marks a gap.
Cite (SBL): Epiphanius, Pan. 1.1.6 (Holl GCS 25/31:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.7Holl GCS 25/31:173
ὥστε ἀνθρώπων ψυχὰς ὀκτὼ ἐν τῇ τότε λάρνακι διασεσῶσθαι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ ἀπὸ παντὸς γένους θηρίων τε καὶ ζῴων, κτηνῶν τε καὶ τῶν ἄλλων τῶν ἐπὶ γῆς πρὸς σύστασιν πάλιν τῆς ἐν κόσμῳ πάντων ὑποστάσεως ἀπὸ τινῶν μὲν δύο δύο ἀπὸ δὲ ἄλλων ἑπτὰ ἑπτά.
hōste anthrōpōn psychas oktō en tę̄ tote larnaki diasesōsthai apo tou hydatos tou kataklysmou, kai apo pantos genous thēriōn te kai zǭōn, ktēnōn te kai tōn allōn tōn epi gēs pros systasin palin tēs en kosmǭ pantōn hypostaseōs apo tinōn men dyo dyo apo de allōn hepta hepta.
so that eight human souls were saved from the water of the flood in the ark of that time, and of every kind of wild beast and animal, of cattle and the other creatures on the earth, for the renewed existence of all things in the world, two by two of some and seven by seven of others.
Gen 7:2 (allusion, high confidence) · 1 Pet 3:20 (allusion, medium confidence)
Notes and citation
Summary: Eight people and pairs or sevens of the animals survive the flood.
Cite (SBL): Epiphanius, Pan. 1.1.7 (Holl GCS 25/31:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.8Holl GCS 25/31:173
καὶ οὕτως παρῆλθε δεκάτη γενεὰ ἐτῶν δισχιλίων διακοσίων ἐξήκοντα δύο. καὶ ὁ κατακλυσμὸς πέπαυται καὶ Νῶε καὶ ὁ αὐτοῦ οἶκος λείψανον τῷ κόσμῳ γεγένηται.
kai houtōs parēlthe dekatē genea etōn dischiliōn diakosiōn exēkonta dyo. kai ho kataklysmos pepautai kai Nōe kai ho autou oikos leipsanon tǭ kosmǭ gegenētai.
And so ten generations passed, of 2,262 years. The flood ceased, and Noah and his household became a remnant for the world.
Notes and citation
Summary: Ten generations and 2,262 years end with Noah's family as the world's remnant.
- The figure 2,262 follows the Septuagint chronology.
Cite (SBL): Epiphanius, Pan. 1.1.8 (Holl GCS 25/31:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
1.1.9Holl GCS 25/31:173
οὔπω δὲ οὐχ ἑτεροδοξία, οὐκ ἔθνος τι διαφερόμενον, οὐκ ὄνομα αἱρέσεως, ἀλλʼ οὐδὲ εἰδωλολατρεία. ἐπειδὴ δὲ ἕκαστος ἀνθρώπων ἰδίᾳ γνώμῃ ἐστοίχει νόμος γὰρ οὐδὲ εἰς ἐτύγχανεν· ἕκαστος γὰρ ἑαυτῷ νόμος ἐγίνετο καὶ τῇ ἰδίᾳ γνώμῃ ἐστοίχει, καθὼς παρὰ τῷ ἀποστόλῳ ἡ χρῆσις, οὐ μόνον Βαρβαρισμοῦ, ἀλλὰ καὶ τῶν ἄλλων· φησὶ γάρ »ἐν Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος«), Βαρβαρισμὸς τότε ἐκαλεῖτο ἐν ταῖς δέκα γενεαῖς τοῦ χρόνου τὸ ἐπώνυμον.
oupō de ouch heterodoxia, ouk ethnos ti diapheromenon, ouk onoma haireseōs, allʼ oude eidōlolatreia. epeidē de hekastos anthrōpōn idią gnōmę̄ estoichei nomos gar oude eis etynchanen; hekastos gar heautǭ nomos egineto kai tę̄ idią gnōmę̄ estoichei, kathōs para tǭ apostolǭ hē chrēsis, ou monon Barbarismou, alla kai tōn allōn; phēsi gar »en Christǭ Iēsou ou barbaros, ou Skythēs, ouch Hellēn, ouk Ioudaios«), Barbarismos tote ekaleito en tais deka geneais tou chronou to epōnymon.
There was not yet any divergent opinion, no distinct nation, no name of a sect, not even idolatry. But since each person followed his own judgment (for there was not a single law; each became a law to himself and followed his own judgment), the name of that period through its ten generations was then “Barbarism,” as the apostle uses the term, not only “Barbarism” but the others too; for he says, “In Christ Jesus there is no barbarian, no Scythian, no Greek, no Jew.”
Col 3:11 (quotation, high confidence) · Gal 3:28 (allusion, medium confidence) · Rom 2:14 (echo, low confidence)
Notes and citation
Summary: The age before the flood is called Barbarism, a name taken from Paul's list.
- Col 3:11, combined with Gal 3:28. “A law to himself” echoes Rom 2:14.
Cite (SBL): Epiphanius, Pan. 1.1.9 (Holl GCS 25/31:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-1-1-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 2, chapter 1
2.1.1Holl GCS 25/31:174
<Β.> Μετὰ δὲ τὸν κατακλυσμὸν ἐπιστάσης τῆς λάρνακος τοῦ Νῶε ἐν τοῖς ὄρεσι τοῦ Ἀραρὰτ ἀνὰ μέσον Ἀρμενίων καὶ Καρδοπίων ἐν τῷ Λουβὰρ ὄρει καλουμένῳ, ἐκεῖσε πρώτως κατοίκησις γίνεται μετὰ τὸν κατακλυσμὸν τῶν ἀνθρώπων κἀκεῖ φυτεύει ἀμπελῶνα Νῶε ὁ προφήτης, οἰκιστής τε γίνεται τοῦ τόπου.
<B.> Meta de ton kataklysmon epistasēs tēs larnakos tou Nōe en tois oresi tou Ararat ana meson Armeniōn kai Kardopiōn en tǭ Loubar orei kaloumenǭ, ekeise prōtōs katoikēsis ginetai meta ton kataklysmon tōn anthrōpōn kakei phyteuei ampelōna Nōe ho prophētēs, oikistēs te ginetai tou topou.
After the flood, when Noah's ark had come to rest in the mountains of Ararat, between the Armenians and the Kardyeni, on the mountain called Lubar, there the first settlement of human beings after the flood took place; and there Noah the prophet planted a vineyard and became the founder of the place.
Gen 8:4 (allusion, high confidence) · Gen 9:20 (allusion, high confidence)
Notes and citation
Summary: The ark rests on Mount Lubar in Ararat, where Noah settles and plants a vineyard.
- The name Lubar comes from Jubilees 5:28; 7:1.
Extrabiblical texts: Jub. 5.28 (Jubilees [in the ETH canon]; allusion)
Cite (SBL): Epiphanius, Pan. 2.1.1 (Holl GCS 25/31:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.2Holl GCS 25/31:174
γίνονται δὲ τοῖς αὐτοῦ παισὶν ( οὐ γὰρ ἔτι αὐτὸν ἐμφαίνει γεγεννηκέναι) παῖδες καὶ παίδων παῖδες ἴως πέμπτης γενεᾶς ἐτῶν ἑξακοσίων πεντήκοντα ἐννέα, πάρεξ τοῦ Σήμ. κατὰ ἀκολουθίαν δὲ τοῦ ἑνὸς υἱοῦ διέξειμι τὴν γενεαλογίαν· Σὴμ τοίνυν γεννᾷ τὸν Ἀρφαξάδ, Ἀρφαξὰδ τὸν Κηνᾶ, Κηνᾶ τὸν Σάλα, Σάλα τὸν Ἔβερ, εὐλαβῆ καὶ θεοσεβῆ, Ἔβερ τὸν Φαλέκ.
ginontai de tois autou paisin ( ou gar eti auton emphainei gegennēkenai) paides kai paidōn paides iōs pemptēs geneas etōn hexakosiōn pentēkonta ennea, parex tou Sēm. kata akolouthian de tou henos huiou diexeimi tēn genealogian; Sēm toinyn genną ton Arphaxad, Arphaxad ton Kēna, Kēna ton Sala, Sala ton Eber, eulabē kai theosebē, Eber ton Phalek.
Children and children's children are born to his sons (for Scripture no longer shows him begetting) up to the fifth generation, over 659 years, apart from Shem. I will trace the genealogy following the line of one son: Shem, then, begets Arphaxad, Arphaxad Cainan, Cainan Shelah, Shelah Eber, a devout and God-fearing man, Eber Peleg.
Gen 11:10 (allusion, high confidence) · Luke 3:36 (echo, low confidence)
Notes and citation
Summary: Noah's descendants multiply; the line of Shem runs to Peleg.
- Cainan between Arphaxad and Shelah is in the Septuagint (Gen 11:12–13) and Luke 3:36.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): γενεαλο- γίαν → γενεαλογίαν.
Cite (SBL): Epiphanius, Pan. 2.1.2 (Holl GCS 25/31:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.3Holl GCS 25/31:174
καὶ οὐδὲν ἠν ἐπὶ τῆς γῆς οὐχ αἵρεσις, οὐ γνώμη ἑτέρα καὶ ἑτέρα, ἀλλʼ ἤ μόνον ἄνθρωποι ἐκαλοῦντο, »ἑνὸς χείλους καὶ μιᾶς γλώττης«. ἦν δὲ μόνον ἀσέβεια καὶ εὐσέβεια ὁ κατὰ φύσιν νόμος καὶ ἡ κατὰ φύσιν ἑκάστου θελήματος οὐκ ἀπὸ διδασκαλίας οὔτε ἀπὸ συγγραμμέτων [ συγγραφέων] πλάνη, οὐκ Ἰουδαϊσμὸς οὐχ Ἑλληνισμὸς οὐχ αἴρεσις ἑτέρα τις, ἀλλʼ ὡς εἰπεῖν ἡ νῦν πίστις ἐμπολιτευο μένη ἐν τῇ ἄρτι ἁγίᾳ τοῦ θεοῦ καθολικῇ ἐκκλησίᾳ, ἀπʼ ἀρχῆς οὖσα καὶ ὕστερον πάλιν ἀποκαλυφθεῖσα.
kai ouden ēn epi tēs gēs ouch hairesis, ou gnōmē hetera kai hetera, allʼ ē monon anthrōpoi ekalounto, »henos cheilous kai mias glōttēs«. ēn de monon asebeia kai eusebeia ho kata physin nomos kai hē kata physin hekastou thelēmatos ouk apo didaskalias oute apo syngrammetōn [ syngrapheōn] planē, ouk Ioudaïsmos ouch Hellēnismos ouch airesis hetera tis, allʼ hōs eipein hē nyn pistis empoliteuo menē en tę̄ arti hagią tou theou katholikę̄ ekklēsią, apʼ archēs ousa kai hysteron palin apokalyphtheisa.
And there was nothing on earth, no sect, no differing opinions, but they were called only human beings, “of one lip and one tongue.” There was only impiety and piety: the natural law, and the error natural to each one's will, not from teaching nor from writings; not Judaism, not Hellenism, nor any other sect, but, so to speak, the faith that is now the way of life in the present holy catholic church of God, which existed from the beginning and was later revealed again.
Textual problem in this passage: see the notes.
Gen 11:1 (quotation, high confidence)
Notes and citation
Summary: Before any sects there was only piety and impiety; the church's faith existed from the beginning.
- Gen 11:1. The digital text gives a variant for “writings” in brackets (συγγραφέων, “writers”).
Cite (SBL): Epiphanius, Pan. 2.1.3 (Holl GCS 25/31:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.4Holl GCS 25/31:174–175
τῷ γὰρ βουλομένῳ φιλαλήθως * ἰδεῖν * ἀρχὴ πάντων ἐστὶν ἡ καθολικὴ καὶ ἁγία ἐκκλησία, ἐξ αὐτοῦ τοῦ σκοποῦ. Ἀδὰμ γὰρ Ε; πρωτόπλαστος πέπλασται οὐκ ἐμπερίτομος, ἀλλʼ ἀκροβύστης μὲν τῇ σαρκί, οὐκ εἰδωλογάτρης δὲ ἦν καὶ ᾔδει πατέρα θεὸν καὶ υἱὸν καὶ ἅγιον πνεῦμα· προφήτης γὰρ ἠν.
tǭ gar boulomenǭ philalēthōs * idein * archē pantōn estin hē katholikē kai hagia ekklēsia, ex autou tou skopou. Adam gar E? prōtoplastos peplastai ouk emperitomos, allʼ akrobystēs men tę̄ sarki, ouk eidōlogatrēs de ēn kai ę̄dei patera theon kai huion kai hagion pneuma; prophētēs gar ēn.
For to anyone who wishes to see it with love of the truth, … the catholic and holy church is the beginning of all things, from its very purpose. For Adam, the first-formed, was formed not circumcised but uncircumcised in the flesh; yet he was no idolater, and he knew the Father as God, and the Son and the Holy Spirit; for he was a prophet.
Notes and citation
Summary: Adam, neither circumcised nor an idolater, knew Father, Son, and Spirit as a prophet.
- The asterisks around “to see” mark a doubtful text. A stray “Ε;” stands where the article is expected before “first-formed”.
Cite (SBL): Epiphanius, Pan. 2.1.4 (Holl GCS 25/31:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.5Holl GCS 25/31:175
οὐκ ἔχων τοίνυν περιτομὴν οὐκ ἠν Ἰουδαῖος, ξόανα δὲ μὴ προσκυνῶν ἢ ἄλλο τι οὐκ ἦν εἰδωλολάτρης· προφήτης γὰρ <ἦν> ὁ Ἀδὰμ καὶ ὅτι ὁ πατὴρ εἶπε τῷ υἱῷ ποιήσωμεν ἄνθρωπον«. τί οὖν ἦν, μήτε περιτομὴν ἔχων μήτε εἴδωλα σέβων, ἀλλʼ ὅτι τοῦ Χριστιανισμοῦ τὸν χαρακτῆρα ὑποφαίνων ἐδείκνυτο;
ouk echōn toinyn peritomēn ouk ēn Ioudaios, xoana de mē proskynōn ē allo ti ouk ēn eidōlolatrēs; prophētēs gar <ēn> ho Adam kai hoti ho patēr eipe tǭ huiǭ poiēsōmen anthrōpon«. ti oun ēn, mēte peritomēn echōn mēte eidōla sebōn, allʼ hoti tou Christianismou ton charaktēra hypophainōn edeiknyto?
Not having circumcision, then, he was no Jew; not worshipping carved images or anything else, he was no idolater. For Adam was a prophet, and [knew] that the Father said to the Son, “Let us make man.” What then was he, neither having circumcision nor worshipping idols? Was he not shown to bear in outline the character of Christianity?
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Adam was neither Jew nor idolater but displayed the character of Christianity.
- Gen 1:26, read as the Father speaking to the Son.
Cite (SBL): Epiphanius, Pan. 2.1.5 (Holl GCS 25/31:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.6Holl GCS 25/31:175
οὕτως καὶ ἐπὶ τοῦ Ἄβελ καὶ ἐπὶ τοῦ Σὴθ καὶ ἐπὶ τοῦ Ἐνὼς καὶ ἐπὶ τοῦ Ἐνὼχ καὶ ἐπὶ τοῦ Μαθουσάλα καὶ ἐπὶ τοῦ Νῶε καὶ ἐπὶ τοῦ Ἔβερ ἄχρι τοῦ Ἀβραάμ διαληπτέον.
houtōs kai epi tou Abel kai epi tou Sēth kai epi tou Enōs kai epi tou Enōch kai epi tou Mathousala kai epi tou Nōe kai epi tou Eber achri tou Abraam dialēpteon.
So too one must understand it of Abel, Seth, Enosh, Enoch, Methuselah, Noah, and Eber, down to Abraham.
Notes and citation
Summary: The same holds for the patriarchs down to Abraham.
Notes on the original text
- Digital text corrected (stray bracket inside the word): Αβρα]αμ → Ἀβραάμ.
Cite (SBL): Epiphanius, Pan. 2.1.6 (Holl GCS 25/31:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.7Holl GCS 25/31:175
ἐνήργει δὲ τότε εὐσέβειά τε καὶ ἀσέβεια, πίστις καὶ ἀπιστία· πίστις μὲν ἐπέχουσα τοῦ Χριστιανισμοῦ τὴν εἰκόνα, ἀπιστία δὲ ἐπέχουσα ἀσεβείας τὸν χαρακτῆρα καὶ παρανομίας, ἐναντία τοῦ κατὰ φύσιν νόμου, ἕως τοῦ προδεδηλωμένου χρόνου.
enērgei de tote eusebeia te kai asebeia, pistis kai apistia; pistis men epechousa tou Christianismou tēn eikona, apistia de epechousa asebeias ton charaktēra kai paranomias, enantia tou kata physin nomou, heōs tou prodedēlōmenou chronou.
At that time piety and impiety, faith and unbelief, were at work: faith bearing the image of Christianity, unbelief bearing the character of impiety and lawlessness, contrary to the natural law, down to the time already indicated.
Notes and citation
Summary: Faith and unbelief were the only divisions in that age.
Cite (SBL): Epiphanius, Pan. 2.1.7 (Holl GCS 25/31:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.8Holl GCS 25/31:175
πέμπτῃ τοίνυν γενεᾷ μετὰ τὸν κατακλυσμόν, πληθυνόντων ἄρτι τῶν ἀνθρώπων ἀπὸ τῶν τριῶν υἱῶν τοῦ Νῶε, κατὰ διαδοχὴν παίδων παῖδες καὶ τούτων παῖδες γεγόνασιν ἐβδομήκοντα δύο τὸν ἀριθμὸν ἐν κόσμῳ ἀρχηγέται καὶ κεφαλαιωταί.
pemptę̄ toinyn geneą meta ton kataklysmon, plēthynontōn arti tōn anthrōpōn apo tōn triōn huiōn tou Nōe, kata diadochēn paidōn paides kai toutōn paides gegonasin ebdomēkonta dyo ton arithmon en kosmǭ archēgetai kai kephalaiōtai.
In the fifth generation after the flood, then, as human beings were now multiplying from Noah's three sons, children's children and their children in succession came to seventy-two in number, chiefs and heads in the world.
Gen 10:32 (allusion, medium confidence)
Notes and citation
Summary: Noah's descendants grow to seventy-two chiefs.
- Seventy-two nations, following the Septuagint count of Gen 10.
Cite (SBL): Epiphanius, Pan. 2.1.8 (Holl GCS 25/31:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.9Holl GCS 25/31:175
ἐπεκτεινόμενοι δὲ καὶ πρόσω βαίνοντες ἀπὸ τοῦ Λουβὰρ ἄρους καὶ ὁρίων τῆς Ἀρμενίας τουτέστιν Ἀραρὰτ τῆς χώρας γίνονται ἐν πεδίῳ Σεναάρ, ἔνθα που * ἐπελέξαντο· κεῖται δὲ αὕτη ἡ Σεναὰρ νυνὶ ἐν χώρᾳ τῇ Περσίδι· ἦν δὲ πάλαι Ἀσσυρίων.
epekteinomenoi de kai prosō bainontes apo tou Loubar arous kai horiōn tēs Armenias toutestin Ararat tēs chōras ginontai en pediǭ Senaar, entha pou * epelexanto; keitai de hautē hē Senaar nyni en chōrą tę̄ Persidi; ēn de palai Assyriōn.
Spreading out and moving forward from Mount Lubar and the borders of Armenia, that is, the land of Ararat, they came into the plain of Shinar, where they chose … This Shinar now lies in the land of Persia, but formerly belonged to the Assyrians.
Textual problem in this passage: see the notes.
Gen 11:2 (allusion, high confidence)
Notes and citation
Summary: Humanity moves from Ararat to the plain of Shinar.
- The asterisk marks a gap.
Notes on the original text
- Digital text corrected (leaked page marker): ἐπελέξαντο· | κεῖται D285 δὲ → ἐπελέξαντο· κεῖται δὲ.
Cite (SBL): Epiphanius, Pan. 2.1.9 (Holl GCS 25/31:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.10Holl GCS 25/31:175–176
ἐκεῖσε τοίνυν συνδυάσαντες συμβούλιον λαμβάνουσι μετʼ ἀλλήλων πύργον καὶ πόλιν οἰκοδομῆσαι· ἀπὸ δὲ τοῦ κλίματος τοῦ πρὸς Εὐρώπην εἰς Ἀσίαν κεκλικότες ἐπωνομάσθησαν χάντες κατὰ τὴν τοῦ χρόνου ἐπίκλησιν Σκύθαι.
ekeise toinyn syndyasantes symboulion lambanousi metʼ allēlōn pyrgon kai polin oikodomēsai; apo de tou klimatos tou pros Eurōpēn eis Asian keklikotes epōnomasthēsan chantes kata tēn tou chronou epiklēsin Skythai.
There they joined together and took counsel with one another to build a tower and a city. Having moved from the region toward Europe into Asia, they were all named Scythians, after the designation of that period.
Gen 11:4 (allusion, high confidence)
Notes and citation
Summary: At Shinar they plan a tower and city and are called Scythians.
Cite (SBL): Epiphanius, Pan. 2.1.10 (Holl GCS 25/31:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.11Holl GCS 25/31:176
κτίζουσι δὲ τὴν πυργοποιίαν καὶ οἰκοδομοῦσι τὴν Βαβυλῶνα. καὶ οὐκ ηὐδόκησεν ὁ θεὸς ἐπὶ τῷ ἔργῳ τῆς αὐτῶν ἀνοίας· διεσκέδασε γὰρ αὐτῶν τὰς γλώττας καὶ ἀπὸ μιᾶς εἰς ἑβδομήκοντα δύο διένειμεν κατὰ τὸν τῶν τότε ἀνδρῶν ἀριθμὸν εὑρεθέντων, ὅθεν καὶ Μέρο πες οὗτοι κέκληνται διὰ τὴν μεμερισμένην φωνήν, καὶ τὸν πύργον ἀνέμων βολὴ κατέστρεψεν.
ktizousi de tēn pyrgopoiian kai oikodomousi tēn Babylōna. kai ouk ēudokēsen ho theos epi tǭ ergǭ tēs autōn anoias; dieskedase gar autōn tas glōttas kai apo mias eis hebdomēkonta dyo dieneimen kata ton tōn tote andrōn arithmon heurethentōn, hothen kai Mero pes houtoi keklēntai dia tēn memerismenēn phōnēn, kai ton pyrgon anemōn bolē katestrepsen.
They set about the tower-building and build Babylon. And God was not pleased with the work of their folly; for he confused their tongues and divided them from one into seventy-two, according to the number of the men found at that time. Hence they are called Meropes, because of their divided speech; and a blast of winds overthrew the tower.
Gen 11:7 (allusion, high confidence) · Gen 11:9 (allusion, high confidence)
Notes and citation
Summary: God confuses the builders' language into seventy-two tongues and winds overthrow the tower.
- “Meropes” is explained from μερίζω, “divide.” The wind that overthrew the tower is not in Genesis; cf. Jubilees 10:26 and Sibylline Oracles 3.101–103.
Extrabiblical texts: Jub. 10.26 (Jubilees [in the ETH canon]; allusion); Sib. Or. 3.101 (Sibylline Oracles; allusion)
Cite (SBL): Epiphanius, Pan. 2.1.11 (Holl GCS 25/31:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.12Holl GCS 25/31:176
ἐμερίσθησαν γοῦν ἐπὶ πᾶσαν τὴν γῆν δεξιά τε καὶ εὐώνυμα, οἱ μὲν παλίνορσοι ὅθεν ἐκβεβήκασιν. ἄλλοι δὲ ἐπὶ τὰ πρόσω τῆς ἀνατολῆς κεχωρηκότες, ἕτεροι δὲ τὴν Λιβύην κατειλήφασιν·
emeristhēsan goun epi pasan tēn gēn dexia te kai euōnyma, hoi men palinorsoi hothen ekbebēkasin. alloi de epi ta prosō tēs anatolēs kechōrēkotes, heteroi de tēn Libyēn kateilēphasin;
So they were scattered over the whole earth, to right and left: some went back to where they had come from, others went further into the east, and others took possession of Libya.
Gen 11:8 (allusion, high confidence)
Notes and citation
Summary: The nations scatter over the earth.
Cite (SBL): Epiphanius, Pan. 2.1.12 (Holl GCS 25/31:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
2.1.13Holl GCS 25/31:176
ὡς καὶ περὶ τούτων τὴν ἀκρίβειαν εἴ τις ἐθέλοι καταλαβέσθαι, εὕροι ἄν ἕκαστον τῶν προκεχωρηκότων καθʼ ἑκάστην τινὰ πατρίδα πῶς εἴληχε τὸν κλῆρον, ὡς ὁ Μιστρὲμ μὲν διαδέχεται τὸν τῆς Αἰγύπτου κλῆρον, Χοὺς δὲ τὴν Αἰθιοπίδα, Ψοῦς τὰ Ἀξωμιτικὰ μέρη, Ῥέγμα καὶ Σαβακαθὰ καὶ † Θωϋὰν καὶ † Λοὺδ τὰ πρὸς τῇ Γαραμῶν χώρᾳ. καὶ ἴνα μὴ εἰς πολὺ πλάτος ποιήσωμαι τὴν ἐνταῦθα σύνταξιν τοῦ προοιμίου, ἐλεύσομαι πάλιν ἐπὶ τὸ προκείμενον καὶ κατὰ τὴν διαδοχὴν αὖθις ἐπιλήψομαι τῆς ἀκολουθίας.
hōs kai peri toutōn tēn akribeian ei tis etheloi katalabesthai, heuroi an hekaston tōn prokechōrēkotōn kathʼ hekastēn tina patrida pōs eilēche ton klēron, hōs ho Mistrem men diadechetai ton tēs Aigyptou klēron, Chous de tēn Aithiopida, Psous ta Axōmitika merē, Rhegma kai Sabakatha kai † Thōÿan kai † Loud ta pros tę̄ Garamōn chōrą. kai ina mē eis poly platos poiēsōmai tēn entautha syntaxin tou prooimiou, eleusomai palin epi to prokeimenon kai kata tēn diadochēn authis epilēpsomai tēs akolouthias.
If anyone wishes to learn the details about these too, he would find how each of those who went out received his lot in each homeland: Mizraim received the lot of Egypt, Cush Ethiopia, Put the region of Axum, Raamah, Sabteca, …, and Lud the parts near the land of the Garamantes. But so as not to make the arrangement of this preface too broad, I shall return to the subject and take up the sequence of the succession again.
Textual problem in this passage: see the notes.
Gen 10:6 (allusion, high confidence)
Notes and citation
Summary: The sons of Ham receive their lands in Africa.
- One name, Θωϋάν, is marked corrupt by daggers. Names from Gen 10:6–7, 13.
Cite (SBL): Epiphanius, Pan. 2.1.13 (Holl GCS 25/31:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-2-1-13). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 3, chapter 1
3.1.1Holl GCS 25/31:176–177
<Γݲ.> Μεταξὺ γοῦν τοῦ Ἔβερ καὶ τοῦ Φαλὲκ καὶ τῆς πυργοποιίας καὶ πρώτης πόλεως μετὰ τὸν κατακλυσμὸν κτισθείσης ἐπʼ αὐτῇ τῇ οἰκοδομῇ ἀρχὴ λοιπὸν συμβουλίας ἀθροισμοῦ καὶ τυραννίδος γίνεται. Νεβρὼδ γὰρ βασιλεύει υἱὸς τοῦ Χοὺς τοῦ Αἰθίοπος,
<Gݲ.> Metaxy goun tou Eber kai tou Phalek kai tēs pyrgopoiias kai prōtēs poleōs meta ton kataklysmon ktistheisēs epʼ autę̄ tę̄ oikodomę̄ archē loipon symboulias athroismou kai tyrannidos ginetai. Nebrōd gar basileuei huios tou Chous tou Aithiopos,
Between Eber and Peleg, the tower-building, and the first city built after the flood, at that very building began the beginning of counsel, assembly, and tyranny. For Nimrod, son of Cush the Ethiopian, became king,
Gen 10:8 (allusion, high confidence)
Notes and citation
Summary: At the tower of Babel Nimrod becomes the first king.
Cite (SBL): Epiphanius, Pan. 3.1.1 (Holl GCS 25/31:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.2Holl GCS 25/31:177
ἐξ οὗ Ἀσοὺρ γεγέννηται. τούτου ἡ βασιλεία ἐν Ὀρὲχ γεγένηται καὶ ἐν Ἀρφὰλ καὶ Χαλαννῃ· κτίζει δὲ καὶ τὴν Θειρὰς καὶ τὴν Θοβὲλ καὶ Λόβον ἐν τῇ Ἀσσυρίων χώρᾳ. τοῦτόν φασι παῖδες Ἑλλήνων εἶναι τὸν Ζωροάστρην, ὃς πρόσω χωρήσας ἐπὶ τὰ ἀνατολικὰ μέρη οἰκιστὴς γίνεται Βάκτρων.
ex hou Asour gegennētai. toutou hē basileia en Orech gegenētai kai en Arphal kai Chalannę̄; ktizei de kai tēn Theiras kai tēn Thobel kai Lobon en tę̄ Assyriōn chōrą. touton phasi paides Hellēnōn einai ton Zōroastrēn, hos prosō chōrēsas epi ta anatolika merē oikistēs ginetai Baktrōn.
from whom Asshur was born. His kingdom was in Erech, Arphal and Calneh; he also founded Thiras, Thobel and Lobon in the land of the Assyrians. The Greeks say that he was Zoroaster, who went on to the eastern parts and became the founder of Bactra.
Gen 10:10 (allusion, high confidence)
Notes and citation
Summary: Nimrod's kingdom and cities; the Greeks identify him with Zoroaster.
- The place names loosely follow Gen 10:10–11.
Cite (SBL): Epiphanius, Pan. 3.1.2 (Holl GCS 25/31:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.3Holl GCS 25/31:177
ἐντεῦθεν τὰ κατὰ τὴν γῆν παράνομα διανενέμηται· ἐφευρετὴς γὰρ οὑτος γεγένηται κακῆς διδαχῆς, ἀστρολογίας καὶ μαγείας, ὥς τινές φασι περὶ τούτου τοῦ Ζωροάστρου· πλήν, ὡς ἡ ἀκρίβεια περιέχει, τοῦ Νεβρὼδ τοῦ γίγαντος οὗτος ἦν ὁ χρόνος, πολὺ δὲ ἀλλήλων τῷ χρόνῳ διεστήκασιν ἄμφω, ὅ τε Νεβρὼδ καὶ ὁ Ζωροάστρης.
enteuthen ta kata tēn gēn paranoma dianenemētai; epheuretēs gar houtos gegenētai kakēs didachēs, astrologias kai mageias, hōs tines phasi peri toutou tou Zōroastrou; plēn, hōs hē akribeia periechei, tou Nebrōd tou gigantos houtos ēn ho chronos, poly de allēlōn tǭ chronǭ diestēkasin amphō, ho te Nebrōd kai ho Zōroastrēs.
From here lawless practices were spread over the earth; for he became the inventor of evil teaching, astrology and magic, as some say of this Zoroaster. But, as precise knowledge holds, this was the time of Nimrod the giant, and the two, Nimrod and Zoroaster, stood far apart in time.
Notes and citation
Summary: Astrology and magic are ascribed to Nimrod-Zoroaster, though the two lived at different times.
Cite (SBL): Epiphanius, Pan. 3.1.3 (Holl GCS 25/31:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.4Holl GCS 25/31:177
Φαλὲκ δὲ γεννᾷ τὸν Ῥαγαῦ, Ῥαγαῦ τὸν Σεροὺχ τὸν ἑρμηνευόμενον ἐρεθισμόν, ἀφʼ οὗ ἤρξατο εἰς ἀνθρώπους ἡ εἰδωλολατρεία τε καὶ ὁ Ἑλληνισμός, ὡς ἡ ἐλθοῦσα εἰς ἡμᾶς γνῶσις περιέχει. οὔπω δὲ ἐν ξοάνοις καὶ ἐν τορείαις λίθων ἢ ξύλων ἢ ἀργυροτεύκτων ἢ <ἐκ> χρυσοῦ ἢ ἄλλης τινὸς ὕλης πεποιημέναις, μόνον δὲ διὰ χρωμάτων καὶ εἰκόνων ἠ τοῦ ἀνθρώπου διάνοια ἑαυτῇ ἐφηύρατο τὴν κακίαν καὶ διὰ τοῦ αὐτεξουσίου καὶ λογιότητος καὶ νοῦ ἀντὶ τῆς ἀγαθότητος τὸ παράνομον ἐφηύρατο.
Phalek de genną ton Rhagau, Rhagau ton Serouch ton hermēneuomenon erethismon, aphʼ hou ērxato eis anthrōpous hē eidōlolatreia te kai ho Hellēnismos, hōs hē elthousa eis hēmas gnōsis periechei. oupō de en xoanois kai en toreiais lithōn ē xylōn ē argyroteuktōn ē <ek> chrysou ē allēs tinos hylēs pepoiēmenais, monon de dia chrōmatōn kai eikonōn ē tou anthrōpou dianoia heautę̄ ephēurato tēn kakian kai dia tou autexousiou kai logiotētos kai nou anti tēs agathotētos to paranomon ephēurato.
Peleg begets Reu, Reu Serug, whose name means “provocation,” from whom idolatry and Hellenism began among human beings, as the knowledge that has come down to us holds. Not yet in carved images, nor in reliefs of stone or wood or made of silver or gold or any other material; only by paints and pictures did the human mind invent wickedness for itself, and through its free will, eloquence and intellect it invented lawlessness instead of goodness.
Gen 11:18 (allusion, high confidence)
Notes and citation
Summary: Idolatry and Hellenism begin with Serug, first through paintings.
Cite (SBL): Epiphanius, Pan. 3.1.4 (Holl GCS 25/31:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.5Holl GCS 25/31:177–178
γίνεται δὲ τῷ Σεροὺχ παῖς ὁ Ναχώρ, Ναχὼρ δὲ γεννᾷ τὸν Θάρρα. ἐντεῦθεν γέγονεν ἀνδριαντοπλασία ἀπὸ πηλουργίας καὶ κεραμικῆς ἐπιστήμης ἐκ τῆς τοῦ Θάρρα τούτου τέχνης. περιέστη δὲ ὁ αἰὼν εἰς εἰκοστὴν γενεὰν ἕως τούτου, ἐτῶν τρισχιλίων τριακοσίων τριάκοντα δύο.
ginetai de tǭ Serouch pais ho Nachōr, Nachōr de genną ton Tharra. enteuthen gegonen andriantoplasia apo pēlourgias kai keramikēs epistēmēs ek tēs tou Tharra toutou technēs. periestē de ho aiōn eis eikostēn genean heōs toutou, etōn trischiliōn triakosiōn triakonta dyo.
Serug has a son, Nahor, and Nahor begets Terah. From here came the making of statues from clay-work and the potter's craft, from the art of this Terah. The age had come round to the twentieth generation up to this man, 3,332 years.
Gen 11:24 (allusion, high confidence)
Notes and citation
Summary: Terah introduces statues made of clay.
Cite (SBL): Epiphanius, Pan. 3.1.5 (Holl GCS 25/31:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.6Holl GCS 25/31:178
καὶ οὐδεὶς πώποτε τῶν προτέρων πρὸ πατρὸς υἱὸς ἐτελεύτα, ἀλλὰ πατέρες πρὸ παίδων τελευτῶντες τοὺς υἱοὺς διαδόχους κατελίμπανον καὶ μή τις λεγέτω περὶ τοῦ Ἄβελ· οὐ γὰρ θανάτῳ ἰδίῳ τέθνηκεν)·
kai oudeis pōpote tōn proterōn pro patros huios eteleuta, alla pateres pro paidōn teleutōntes tous huious diadochous katelimpanon kai mē tis legetō peri tou Abel; ou gar thanatǭ idiǭ tethnēken);
And no son of the earlier generations ever died before his father; fathers died before their children and left their sons as their successors (and let no one speak of Abel, for he did not die a death of his own).
Notes and citation
Summary: Until then no son had died before his father.
Cite (SBL): Epiphanius, Pan. 3.1.6 (Holl GCS 25/31:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.7Holl GCS 25/31:178
ἐξότε δὲ Θάρρα ἀντίζηλον τῷ θεῷ προεστήσατο διὰ τῆς ἰδίας πηλουργίας τεχνησάμενος, τὰ ὅμοια οἷς ἔπραξαν ἀπὸ τῆς δίκης ἀπείληφε καὶ αὐτὸς παραζηλωθεὶς διὰ τοῦ ἰδίου τέκνου.
exote de Tharra antizēlon tǭ theǭ proestēsato dia tēs idias pēlourgias technēsamenos, ta homoia hois epraxan apo tēs dikēs apeilēphe kai autos parazēlōtheis dia tou idiou teknou.
But once Terah had set up a rival to God, fashioned by his own clay-work, he received from justice the like of what they had done, and was himself provoked to jealousy through his own child.
Notes and citation
Summary: Terah is punished for his idol-making through his son's death.
Cite (SBL): Epiphanius, Pan. 3.1.7 (Holl GCS 25/31:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.8Holl GCS 25/31:178
ὅθεν θαυμάσασα ἡ θεία γραφὴ ἐπεσημήνατο λέγουσα καὶ ἀπέθανεν Ἀρρὰν ἐνώπιον Θάρρα τοῦ πατρὸς αὐτοῦ ἐν τῇ τῆς τῆς γεννήσεως αὐτοῦ‘.
hothen thaumasasa hē theia graphē epesēmēnato legousa kai apethanen Arran enōpion Tharra tou patros autou en tę̄ tēs tēs gennēseōs autou‘.
So divine Scripture, marveling, noted it, saying, “And Haran died before Terah his father in the [land] of his birth.”
Gen 11:28 (quotation, high confidence)
Notes and citation
Summary: Scripture notes that Haran died before his father Terah.
- Gen 11:28. The digital text repeats τῆς where “land” is expected.
Notes on the original text
- Digital text corrected (word split): ἐνώ πιον → ἐνώπιον.
Cite (SBL): Epiphanius, Pan. 3.1.8 (Holl GCS 25/31:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.9Holl GCS 25/31:178
ἕως τούτου ἔμεινε Σκυθική τις διαδοχὴ καὶ ἐπίκλησις. οὔπω δὲ ἦν τις αἵρεσις, οὔπω μηχανή τις ἑτέρα ἢ μόνον » <πρώτη> πορνεία, εἰδώλων«. καὶ ἔνθεν ἐθεοποιήσαντο ἢ κακοδαίμονας τυράννους ἢ γόητας φαντάσαντας τὴν οἰκουμένην, τιμήσαντες τὰ τούτων μνήματα,
heōs toutou emeine Skythikē tis diadochē kai epiklēsis. oupō de ēn tis hairesis, oupō mēchanē tis hetera ē monon » <prōtē> porneia, eidōlōn«. kai enthen etheopoiēsanto ē kakodaimonas tyrannous ē goētas phantasantas tēn oikoumenēn, timēsantes ta toutōn mnēmata,
Up to this time a Scythian succession and name remained. There was not yet any sect, not yet any other device, but only “the first sexual immorality, that of idols.” From then on they deified either wicked tyrants or sorcerers who had deluded the world, honoring their tombs,
Notes and citation
Summary: Idolatry begins with the deification of tyrants and sorcerers.
- Cf. Wis 14:12, where idolatry is called the beginning of πορνεία; the word is used figuratively of idolatry.
Extrabiblical texts: Wis 14:12 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Epiphanius, Pan. 3.1.9 (Holl GCS 25/31:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.10Holl GCS 25/31:178
καὶ μετέπειτα πολλῷ τῷ χρόνῳ τοὺς περὶ Κρόνον καὶ Δία Ῥέαν τε καὶ Ἡραν καὶ τοῖς ἀμφʼ αὐτούς, ἔπειτα δὲ Ἀκινάκην σέβοντες οἵ τε τῶν Σκυθῶν Σαυρομάται Ὄδρυσόν τε τῶν Θρᾳκῶν προπάτορα, ἐξ οὗ τὸ γένος κατάγεται Φρυγῶν· ὅθεν καὶ Θρᾷκες ἀπὸ τοῦ Θήρας ἐπίκλην τοῦ ἐν τῇ πυργοποιίᾳ γεγενημένου καλοῦνται.
kai metepeita pollǭ tǭ chronǭ tous peri Kronon kai Dia Rhean te kai Hēran kai tois amphʼ autous, epeita de Akinakēn sebontes hoi te tōn Skythōn Sauromatai Odryson te tōn Thrąkōn propatora, ex hou to genos katagetai Phrygōn; hothen kai Thrąkes apo tou Thēras epiklēn tou en tę̄ pyrgopoiią gegenēmenou kalountai.
and, much later, Cronus and Zeus, Rhea and Hera and those around them; and afterwards the Sauromatae among the Scythians worshipped Acinaces, and [the Thracians] Odrysus, forefather of the Thracians, from whom the race of the Phrygians is descended; hence the Thracians too are named after Thiras, who took part in the tower-building.
Gen 10:2 (allusion, medium confidence)
Notes and citation
Summary: The Greek gods and the deified founders of peoples.
- Tiras appears in Gen 10:2.
Cite (SBL): Epiphanius, Pan. 3.1.10 (Holl GCS 25/31:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.11Holl GCS 25/31:178–179
περιέστη δὲ πᾶς ὁ χρόνος ἐντεῦθεν λαβούσης τῆς πλάνης ἀρχὴν εἰς τὸν προδηλούμενον καιρόν, * φύρων λοιπὸν τὰς ὁδούς· συγγραφεῖς τε ἔνθεν καὶ ἱστοριογράφοι ἀπὸ τῆς τῶν Αἰγυπτίων ἐρανισάμενοι ἐθνούμθου πλάνης *, ὅθεν δὴ τὰ τῆς φαρμακείας καὶ μαγείας ηὑρέθη.
periestē de pas ho chronos enteuthen labousēs tēs planēs archēn eis ton prodēloumenon kairon, * phyrōn loipon tas hodous; syngrapheis te enthen kai historiographoi apo tēs tōn Aigyptiōn eranisamenoi ethnoumthou planēs *, hothen dē ta tēs pharmakeias kai mageias hēurethē.
The whole time from when the error took its beginning came round to the period indicated, … confusing the ways thereafter. From then on writers and historians, gathering from the Egyptians' error of national myth …, from which sorcery and magic were discovered.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Writers borrowed Egyptian myth, the source of sorcery and magic.
- The sentence is damaged; the asterisks mark gaps.
Cite (SBL): Epiphanius, Pan. 3.1.11 (Holl GCS 25/31:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
3.1.12Holl GCS 25/31:179
μετηνέχθη δὲ ταῦτα εἰς Ἕλληνας ἀπὸ τῆς ἡλικίας Κέκροπος. καὶ ἦν μὲν κατὰ τοῦτον τὸν καιρὸν Νίνος ἐν Ἀσσυρίοις καὶ Σεμίραμις, σύγχρονοι ὄντες τῷ Ἀβραάμ, Αἰγυπτίων δὲ ἑκκαιδεκάτη δυναστεία· οἱ ἐν Σικυῶνι δὲ τότε μόνοι ἐβασιλεύοντο, ἡς βασιλείας ἀρχὴ γέγονεν Εὔρωψ.
metēnechthē de tauta eis Hellēnas apo tēs hēlikias Kekropos. kai ēn men kata touton ton kairon Ninos en Assyriois kai Semiramis, synchronoi ontes tǭ Abraam, Aigyptiōn de hekkaidekatē dynasteia; hoi en Sikyōni de tote monoi ebasileuonto, hēs basileias archē gegonen Eurōps.
These things were carried over to the Greeks from the age of Cecrops. At this time Ninus and Semiramis were among the Assyrians, contemporaries of Abraham, and among the Egyptians the sixteenth dynasty; the Sicyonians alone then had kings, and the beginning of their kingdom was Europs.
Notes and citation
Summary: Idolatry passes to the Greeks in the age of Cecrops, when Ninus and Semiramis ruled Assyria.
Notes on the original text
- Digital text corrected (leaked page marker): ἑκκαιδεκάτη | δυναστεία· οἱ ἐν Σικυῶνι P9 δὲ → ἑκκαιδεκάτη δυναστεία· οἱ ἐν Σικυῶνι δὲ.
Cite (SBL): Epiphanius, Pan. 3.1.12 (Holl GCS 25/31:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-3-1-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 4, chapter 1
4.1.1Holl GCS 25/31:179
<Δݲ.> Καὶ ὀ θεὸς ἐπιλέγεται τὸν Ἀβραὰμ τῷ αὐτῷ χαρακτῆρι τῆς ἁγίας καθολικῆς ἐκκλησίας ἐν ἀκροβυστίᾳ πιστὸν καὶ ἐν εὐσεβείᾳ τελειότατον, ἐν γνώσει προφήτην ἐν βίῳ εὐαγγελικὴν κεκτημένον ἀναστροφήν.
<Dݲ.> Kai o theos epilegetai ton Abraam tǭ autǭ charaktēri tēs hagias katholikēs ekklēsias en akrobystią piston kai en eusebeią teleiotaton, en gnōsei prophētēn en biǭ euangelikēn kektēmenon anastrophēn.
And God chose Abraham, with the same character as the holy catholic church: faithful in uncircumcision and most perfect in piety, a prophet in knowledge, possessing a gospel way of life.
Rom 4:10 (echo, medium confidence)
Notes and citation
Summary: Abraham, chosen in uncircumcision, bore the character of the church.
Cite (SBL): Epiphanius, Pan. 4.1.1 (Holl GCS 25/31:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.2Holl GCS 25/31:179
οἴκοι γὰρ γέγονε πατέρα τιμῶν, καλούμενος <δὲ> ὑπὸ τοῦ λόγου καὶ τῶν οἰκείων ἀπετάσσετο, πειθόμενος δὲ] τῷ καλοῦντι, ὥσπερ οἱ περὶ Πέτρον καὶ Ἀνδρέαν καὶ Ἰάκωβον καὶ Ἱωάννην.
oikoi gar gegone patera timōn, kaloumenos <de> hypo tou logou kai tōn oikeiōn apetasseto, peithomenos de] tǭ kalounti, hōsper hoi peri Petron kai Andrean kai Iakōbon kai Hiōannēn.
For at home he honored his father, but when called by the Word he renounced even his kin, obeying the one who called him, like Peter, Andrew, James and John.
Gen 12:1 (allusion, high confidence) · Matt 4:18 (allusion, medium confidence)
Notes and citation
Summary: Abraham left his kin at God's call like the first apostles.
Cite (SBL): Epiphanius, Pan. 4.1.2 (Holl GCS 25/31:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.3Holl GCS 25/31:179
καὶ ἵνα μὴ πόλιν μηκύνω τὸν λόγον, συνελὼν ἐρῶ εἰς ἔτη γὰρ ἐλάσας οὑτος ὁ πατριάρχης ἐνενήκοντα ἐννέα ὑπὸ τοῦ θεοῦ χρηματίζεται εἰς περιτομὴν καὶ ἄρχεται ἔνθεν ὁ χαρακτὴρ τοῦ Ἱουδαϊσμοῦ μετὰ τὸν Ἑλληνισμόν· καὶ ἠν 〈ἀπὸ〉 τῆς τοῦ κόσμου καταβολῆς εἰκοστὴ πρώτη γενεά, ἔτη τρισχίλια τετρακόσια τριάκοντα ἕν.
kai hina mē polin mēkynō ton logon, synelōn erō eis etē gar elasas houtos ho patriarchēs enenēkonta ennea hypo tou theou chrēmatizetai eis peritomēn kai archetai enthen ho charaktēr tou Hioudaïsmou meta ton Hellēnismon; kai ēn 〈apo〉 tēs tou kosmou katabolēs eikostē prōtē genea, etē trischilia tetrakosia triakonta hen.
And, not to lengthen the discussion, I will say it briefly: when this patriarch reached ninety-nine years he was instructed by God to be circumcised, and from here begins the character of Judaism after Hellenism. It was the twenty-first generation from the foundation of the world, 3,431 years.
Gen 17:24 (allusion, high confidence)
Notes and citation
Summary: Abraham's circumcision at ninety-nine begins Judaism.
Cite (SBL): Epiphanius, Pan. 4.1.3 (Holl GCS 25/31:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.4Holl GCS 25/31:179–180
Σκυθισμὸς γὰρ ἀπὸ τοῦ κατακλυσμοῦ ἄχρι τοῦ πύργου καὶ τοῦ Σερούχ, ἀπὸ δὲ τοῦ Σεροὺχ ἕως τοῦ Ἀβραὰμ καὶ δεῦρο Ἑλληνισμός, ἀπὸ δὲ Ἀβραὰμ οὔπω ἐπώνυμον ἦν αἱρέσεως ἀλλʼ ἢ μόνον τῆς αὐτοῦ θεοσεβείας τοὔνομα· Ἀβράμιοι τοίνυν οἱ ἀπὸ Ἀβραὰμ ἐκαλοῦντο.
Skythismos gar apo tou kataklysmou achri tou pyrgou kai tou Serouch, apo de tou Serouch heōs tou Abraam kai deuro Hellēnismos, apo de Abraam oupō epōnymon ēn haireseōs allʼ ē monon tēs autou theosebeias tounoma; Abramioi toinyn hoi apo Abraam ekalounto.
For Scythism ran from the flood to the tower and Serug, Hellenism from Serug to Abraham and down to now; from Abraham there was not yet the name of a sect, but only the name of his piety: those descended from Abraham were called Abrahamites.
Notes and citation
Summary: The periods of Scythism and Hellenism, and Abraham's descendants called Abrahamites.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): ἐπώ- νυμον → ἐπώνυμον.
Cite (SBL): Epiphanius, Pan. 4.1.4 (Holl GCS 25/31:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.5Holl GCS 25/31:180
παῖδες γὰρ ὑπῆρξαν τούτῳ ἀκτώ, Ἰσαὰκ δὲ ὁ κληρονόμος μόνος ἠν, διότι καὶ κατὰ γνώμην πατρὸς ἐβίου θεοσεβείᾳ προσανέχων καὶ κατʼ ἐπαγγελίαν θεοῦ τῷ πατρὶ ἐδεδώρητο.
paides gar hypērxan toutǭ aktō, Isaak de ho klēronomos monos ēn, dioti kai kata gnōmēn patros ebiou theosebeią prosanechōn kai katʼ epangelian theou tǭ patri ededōrēto.
He had eight sons, but Isaac alone was heir, because he lived according to his father's mind, devoted to piety, and had been given to his father by God's promise.
Gen 25:5 (allusion, medium confidence)
Notes and citation
Summary: Of Abraham's eight sons Isaac alone is heir.
Cite (SBL): Epiphanius, Pan. 4.1.5 (Holl GCS 25/31:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.6Holl GCS 25/31:180
ἴσχε δὲ πρὸ τούτου τὸν Ἰσμαὴλ ἀπὸ παιδίσκης τῆς Ἄγαρ, Χεττούρα δὲ τούτῳ τίκτει παῖδας ἕξ. διεμερίσθησαν δὲ οὐτοι ἐπὶ τὴν εὐδαίμονα Ἀραβίαν λεγομένην· Ζεμβρὰν καὶ Ἰεζὰν καὶ Ἰεσβὸκ καὶ Σωυὲ καὶ Ἐμαδὲμ καὶ Μαδία.
ische de pro toutou ton Ismaēl apo paidiskēs tēs Agar, Chettoura de toutǭ tiktei paidas hex. diemeristhēsan de outoi epi tēn eudaimona Arabian legomenēn; Zembran kai Iezan kai Iesbok kai Sōye kai Emadem kai Madia.
Before him he had Ishmael by the slave woman Hagar, and Keturah bore him six sons. These were distributed over the so-called Arabia Felix: Zimran, Jokshan, Ishbak, Shuah, Medan and Midian.
Gen 16:15 (allusion, high confidence) · Gen 25:2 (allusion, high confidence)
Notes and citation
Summary: Ishmael and the six sons of Keturah settle in Arabia.
- Gen 25:2; Epiphanius's order differs slightly.
Cite (SBL): Epiphanius, Pan. 4.1.6 (Holl GCS 25/31:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.7Holl GCS 25/31:180
καὶ ὁ τῆς παιδίσκης‘ Ἰσμαὴλ δὲ ὡς ἔφην τούτῳ ἠν ὄνομα), καταλαμβάνει δὲ οὑτος * καὶ κτίζει τὴν Φαρὰν καλουμένην ἐν τῇ ἐρήμῳ. τούτῳ παῖδες γίνονται δεκαδύο τὸν ἀριθμόν, ἐξ ὡν αἱ φυλαὶ τῶν Ἀγαρηνῶν τῶν καὶ Ἰσμαηλιτῶν, Σαρακηνῶν δὲ τανῦν καλουμένων.
kai ho tēs paidiskēs‘ Ismaēl de hōs ephēn toutǭ ēn onoma), katalambanei de houtos * kai ktizei tēn Pharan kaloumenēn en tę̄ erēmǭ. toutǭ paides ginontai dekadyo ton arithmon, ex hōn hai phylai tōn Agarēnōn tōn kai Ismaēlitōn, Sarakēnōn de tanyn kaloumenōn.
And the son of the slave woman (Ishmael, as I said, was his name) occupies … and founds the place called Paran in the desert. He has twelve sons, from whom come the tribes of the Hagarenes, also called Ishmaelites, and now called Saracens.
Textual problem in this passage: see the notes.
Gen 21:21 (allusion, high confidence) · Gen 25:13 (allusion, high confidence)
Notes and citation
Summary: Ishmael settles in Paran and fathers the Saracen tribes.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 4.1.7 (Holl GCS 25/31:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.8Holl GCS 25/31:180
γεννᾷ δὲ Ἰσαὰκ δύο παῖδας, Ἠσαῦ τε καὶ Ἰακώβ, καὶ ἐκαλεῖτο τότε τὸ γένος τῶν θεοσεβῶν Ἀβράμιοί τε καὶ Ἰσάκιοι. διορισθέντας δὲ τοῦ Ἠσαῦ ἐπὶ τὴν Ἰδουμαίαν πρὸς τῇ μεσημβρίᾳ τῆς Χαναὰν κειμένην χώραν καὶ ἀνατολῇ οἰκιστὴς γίνεται τοῦ Σηεὶρ ὄροις καὶ πόλιν κτίζει τὴν] Ἐδώμ, τὴν Ῥοκὸμ καὶ Πέτραν καλουμένην.
genną de Isaak dyo paidas, Ēsau te kai Iakōb, kai ekaleito tote to genos tōn theosebōn Abramioi te kai Isakioi. dioristhentas de tou Ēsau epi tēn Idoumaian pros tę̄ mesēmbrią tēs Chanaan keimenēn chōran kai anatolę̄ oikistēs ginetai tou Sēeir orois kai polin ktizei tēn] Edōm, tēn Rhokom kai Petran kaloumenēn.
Isaac begets two sons, Esau and Jacob, and the race of the God-fearing was then called Abrahamites and Isaacites. Esau, assigned to Idumea, the land lying to the south and east of Canaan, became the founder of Mount Seir and built the city of Edom, called Rekem and Petra.
Gen 25:25 (allusion, high confidence) · Gen 36:8 (allusion, high confidence)
Notes and citation
Summary: Esau settles Seir and builds Edom, also called Petra.
Notes on the original text
- Digital text corrected (leaked page marker): οἰκιστὴς | γίνεται → οἰκιστὴς γίνεται.
Cite (SBL): Epiphanius, Pan. 4.1.8 (Holl GCS 25/31:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.9Holl GCS 25/31:180
γίνονται δὲ τούτῳ παῖδες καὶ ἡγεμονεύουσιν ἐν τῇ Ἰδουμαίᾳ ἕκαστος κατὰ διαδοχήν, οἵ καὶ ἐκαλοῦντο ἡγεμόνες Ἐδώμ. ἐξ οὗπερ πέμπτος κατὰ διαδοχὴν ὁ Ἰώβ, ὑπεξαιρουμένου τοῦ Ἀβραὰμ τοῦ ἀριθμοῦ τούτου, ἀπὸ δὲ Ἰσαὰκ ἀριθμουμένου·
ginontai de toutǭ paides kai hēgemoneuousin en tę̄ Idoumaią hekastos kata diadochēn, hoi kai ekalounto hēgemones Edōm. ex houper pemptos kata diadochēn ho Iōb, hypexairoumenou tou Abraam tou arithmou toutou, apo de Isaak arithmoumenou;
Sons are born to him and rule in Idumea, each in succession; they were called the chiefs of Edom. From him, fifth in succession, came Job, leaving Abraham out of this count and counting from Isaac.
Gen 36:15 (allusion, high confidence)
Notes and citation
Summary: Esau's sons rule Edom; Job is fifth in line.
Cite (SBL): Epiphanius, Pan. 4.1.9 (Holl GCS 25/31:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.10Holl GCS 25/31:180–181
Ἰσαὰκ γὰρ γεννᾷ τὸν Ησαῦ, Ἠασῦ τὸν Ῥαγουήλ, Ῥαγουὴλ τὸν Ζαρá, Ζαρὰ τὸν Ἰώβ, πρὶν μὲν καλούμενον Ἰωβὰβ ὔστερον δὲ κληθέντα Ἰώβ, ὀλίγον ἔμπροσθεν πρὸ τοῦ γενομένου αὐτῷ πειρασμοῦ. ἠν δὲ περιτομὴ πολιτευομένη.
Isaak gar genną ton Ēsau, Ēasy ton Rhagouēl, Rhagouēl ton Zara, Zara ton Iōb, prin men kaloumenon Iōbab ysteron de klēthenta Iōb, oligon emprosthen pro tou genomenou autǭ peirasmou. ēn de peritomē politeuomenē.
For Isaac begets Esau, Esau Reuel, Reuel Zerah, Zerah Job, formerly called Jobab and later called Job, a little before the trial that befell him. Circumcision was then in practice.
Gen 36:13 (allusion, medium confidence) · Gen 36:33 (allusion, medium confidence)
Notes and citation
Summary: Job descends from Esau and was first called Jobab.
- Job's descent and the name Jobab come from the appendix to Job in the Septuagint (Job 42:17b–e); cf. Gen 36:13, 33.
Cite (SBL): Epiphanius, Pan. 4.1.10 (Holl GCS 25/31:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.11Holl GCS 25/31:181
Ἰακὼβ δὲ ἀποδιδράσκει ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ διὰ μῆνιν αὐτοῦ κατὰ συμβουλίαν πατρὸς καὶ μητρὸς ἐπὶ τὴν Μεσοποταμίαν Φαδάν, ἐπέκεινα τῆς Μεσοποταμίας Σουβά· ὅς ἄγεται ἐκεεῖθεν τῆς ἰδίας συγγενείας γαμετὰς τέσσαρας τὸν ἀριθμὸν καὶ κυΐσκουσιν αὐτῷ παῖδας δεκαδύο, τοὺς καὶ πατριάρχας ἐπικληθέντας.
Iakōb de apodidraskei apo prosōpou Ēsau tou adelphou dia mēnin autou kata symboulian patros kai mētros epi tēn Mesopotamian Phadan, epekeina tēs Mesopotamias Souba; hos agetai ekeeithen tēs idias syngeneias gametas tessaras ton arithmon kai kyïskousin autǭ paidas dekadyo, tous kai patriarchas epiklēthentas.
Jacob flees from the face of his brother Esau because of his anger, on the advice of his father and mother, to Mesopotamia, [to] Paddan, beyond Mesopotamia, [to] Souba. From there he takes wives of his own kin, four in number, and they bear him twelve sons, who were also called patriarchs.
Gen 27:43 (allusion, high confidence) · Gen 28:2 (allusion, high confidence)
Notes and citation
Summary: Jacob flees to Mesopotamia, marries four wives, and fathers the twelve patriarchs.
Cite (SBL): Epiphanius, Pan. 4.1.11 (Holl GCS 25/31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.12Holl GCS 25/31:181
παλινδρομοῦντι δὲ αὐτῷ ἐπὶ τὴν Χανανῖτιν γῆν πρὸς τὸν ἴδιον αὐτοῦ πατέρα Ἰσαὰκ καὶ μητέρα Ῥεβέκκαν γίνεταί τις αὐτῷ ὀπτασία ἐκ θεοῦ παρὰ τὰς τοῦ Ἰορδάνου διεκβολάς Ἰαβὸκ δὲ τὸν χειμάρρουν καλοῦσιν), ἔνθα που ἐθεάσατο παρεμβολὰς ἀγγέλων.
palindromounti de autǭ epi tēn Chananitin gēn pros ton idion autou patera Isaak kai mētera Rhebekkan ginetai tis autǭ optasia ek theou para tas tou Iordanou diekbolas Iabok de ton cheimarroun kalousin), entha pou etheasato parembolas angelōn.
As he was returning to the land of Canaan to his own father Isaac and his mother Rebecca, a vision from God came to him by the outlets of the Jordan (they call the torrent the Jabbok), where he saw camps of angels.
Gen 32:1 (allusion, high confidence) · Gen 32:22 (allusion, high confidence)
Notes and citation
Summary: Returning to Canaan, Jacob sees camps of angels.
Cite (SBL): Epiphanius, Pan. 4.1.12 (Holl GCS 25/31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.13Holl GCS 25/31:181
»καὶ ἰδού, φησίν, ἄνθρωπος ἀφʼ ἑσπέρας καὶ συνεπάλαιεν αὐτῷ ἄχρι τῆς ἕω«, ὃν ἄγγελον ἐπεσημήνατο ἡ γραφή· ὃς κατʼ εὐλογίαν δίδωσι τῷ Ἰακὼβ ἀξιώματος ὄνομα τὸ Ἰσραήλ.
»kai idou, phēsin, anthrōpos aphʼ hesperas kai synepalaien autǭ achri tēs heō«, hon angelon epesēmēnato hē graphē; hos katʼ eulogian didōsi tǭ Iakōb axiōmatos onoma to Israēl.
“And behold,” it says, “a man [came] from evening and wrestled with him until dawn,” whom Scripture indicated to be an angel. He, by way of blessing, gives Jacob the honorable name Israel.
Gen 32:24 (quotation, high confidence) · Hos 12:4 (allusion, medium confidence)
Notes and citation
Summary: Jacob wrestles with an angel and is named Israel.
- Gen 32:24; the angel from Hos 12:4.
Cite (SBL): Epiphanius, Pan. 4.1.13 (Holl GCS 25/31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-13). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.1.14Holl GCS 25/31:181
διαναστὰς δὲ ἐκεῖθεν Ἰακὼβ ἐπωνόμασε τὸ ὄνομα τοῦ τόπου εἶδος θεοῦ. ἐπειδὴ <δὲ> ὁ πρὸς αὐτὸν διὰ τῆς εὐλογίας »οὐκέτι κληθήσεται τὸ ὄνομά σου Ἰακώβ, ἀλλʼ Ἰσραὴλ κληθήσεται« * καὶ διέστειλε λέγων ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατὸς ἔσῃ«, ἀπὸ τούτου τοῦ χρόνου Ἰσραηλῖται καλοῦνται.
dianastas de ekeithen Iakōb epōnomase to onoma tou topou eidos theou. epeidē <de> ho pros auton dia tēs eulogias »ouketi klēthēsetai to onoma sou Iakōb, allʼ Israēl klēthēsetai« * kai diesteile legōn hoti enischysas meta theou kai meta anthrōpōn dynatos esę̄«, apo toutou tou chronou Israēlitai kalountai.
Rising from there, Jacob named the place “Form of God.” And since the one who spoke to him in the blessing [said], “Your name shall no longer be called Jacob, but Israel shall be your name,” … and declared, “You have prevailed with God, and with men you shall be mighty,” from that time they are called Israelites.
Gen 32:28 (quotation, high confidence) · Gen 32:30 (allusion, high confidence)
Notes and citation
Summary: From Jacob's new name his descendants are called Israelites.
- Gen 32:28, 30 (LXX: “Form of God” for Peniel).
Cite (SBL): Epiphanius, Pan. 4.1.14 (Holl GCS 25/31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-1-14). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 4, chapter 2
4.2.1Holl GCS 25/31:181
2. Καὶ ὁ Ἰσραὴλ μετὰ τὴν τοῦ Ἰωσὴφ εἰς Αἴγυπτον κάθοδον κάτεισι καὶ αὐτὸς σὺν παντὶ τῷ οἴκῳ αὐτοῦ υἱῶν τε καὶ ἐκγόνων, γυναικῶν τε τῶν προειρημένων καὶ ἄλλων, ἐν ἑβδομήκοντα ψυχαῖς τὸν ἀριθμόν.
2. Kai ho Israēl meta tēn tou Iōsēph eis Aigypton kathodon kateisi kai autos syn panti tǭ oikǭ autou huiōn te kai ekgonōn, gynaikōn te tōn proeirēmenōn kai allōn, en hebdomēkonta psychais ton arithmon.
And Israel, after Joseph's descent into Egypt, himself also goes down with all his house, sons and descendants, the wives already mentioned and others, seventy souls in number.
Gen 46:27 (allusion, high confidence)
Notes and citation
Summary: Israel goes down to Egypt with seventy souls.
Cite (SBL): Epiphanius, Pan. 4.2.1 (Holl GCS 25/31:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.2Holl GCS 25/31:181–182
διατρίβει δὲ τὸ γένος τοῦ Ἰσραὴλ ἐν τῇ τῶν Αἰγυπτίων χώρᾳ γενεὰς πέντε. Ἰακὼς γὰρ γεννᾷ τὸν Λευὶ καὶ τὸν Ἰούδαν καὶ τοὺς ἄλλους δέκα πατριάρχας. Λευὶ γεννᾷ τὸν Καάθ, Ἰούδας γεννᾷ τὸν Φαρές· Καὰθ γεννᾷ τὸν Ἀμράμ, Ἀμρὰμ γεννᾷ τὸν Μωυσέα· Φαρὲς γεννᾷ τὸν Ἐσρώμ, Ἐσρὼμ γεννᾷ τὸν Ἀράμ, Ἀρὰμ γεννᾷ τὸν Ἀμιναδάβ, Ἀμιναδὰβ τὸν Ναασσών.
diatribei de to genos tou Israēl en tę̄ tōn Aigyptiōn chōrą geneas pente. Iakōs gar genną ton Leui kai ton Ioudan kai tous allous deka patriarchas. Leui genną ton Kaath, Ioudas genną ton Phares; Kaath genną ton Amram, Amram genną ton Mōysea; Phares genną ton Esrōm, Esrōm genną ton Aram, Aram genną ton Aminadab, Aminadab ton Naassōn.
The race of Israel spends five generations in the land of the Egyptians. For Jacob begets Levi and Judah and the ten other patriarchs. Levi begets Kohath, Judah begets Perez; Kohath begets Amram, Amram begets Moses; Perez begets Hezron, Hezron begets Ram, Ram begets Amminadab, Amminadab Nahshon.
Exod 6:16 (allusion, high confidence) · Ruth 4:18 (allusion, high confidence)
Notes and citation
Summary: Five generations in Egypt, from Levi to Moses and from Judah to Nahshon.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): Μωυ- σέα → Μωυσέα.
Cite (SBL): Epiphanius, Pan. 4.2.2 (Holl GCS 25/31:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.3Holl GCS 25/31:182
ἐν χρόνοις Νωυσέως καὶ Ναασσῶν πέμπτῃ γενεᾷ κατὰ τὸν Λευὶ ἔξεισιν Ἰσραὴλ ἐκ τῆς Αἰγύπτου διὰ τῆς ἐρυθρὰς θαλάσσης ἐν θεοσημείοις καὶ στρατοπεδεύει ἐν τῇ ἐρήμῳ Σινᾶ.
en chronois Nōyseōs kai Naassōn pemptę̄ geneą kata ton Leui exeisin Israēl ek tēs Aigyptou dia tēs erythras thalassēs en theosēmeiois kai stratopedeuei en tę̄ erēmǭ Sina.
In the times of Moses and Nahshon, in the fifth generation counting by Levi, Israel goes out of Egypt through the Red Sea with divine signs and encamps in the desert of Sinai.
Exod 14:22 (allusion, high confidence) · Exod 19:2 (allusion, high confidence)
Notes and citation
Summary: Israel leaves Egypt through the Red Sea and camps at Sinai.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): Ναασ- σῶν → Ναασσῶν.
Cite (SBL): Epiphanius, Pan. 4.2.3 (Holl GCS 25/31:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.4Holl GCS 25/31:182
καὶ χρησμῶν δοθέντων ἐκ θεοῦ τῷ θεράποντι αὐτοῦ Μωυσῇ ἀριθμήσασθαι ἀπὸ εἴκοσι ἐτῶν καὶ ἕως πεντήκοντα ἄνδρας δυναμένους σπάσασθαι ῥομφαίαν καὶ λαμβάνειν ὅπλα πολεμικά, εἰς ἑξήκοντα δύο μυριάδας καὶ ἀκτακισχιλίους πεντακοσίους ηὗρεν.
kai chrēsmōn dothentōn ek theou tǭ theraponti autou Mōysę̄ arithmēsasthai apo eikosi etōn kai heōs pentēkonta andras dynamenous spasasthai rhomphaian kai lambanein hopla polemika, eis hexēkonta dyo myriadas kai aktakischilious pentakosious hēuren.
And when oracles were given by God to his servant Moses to number the men from twenty years old up to fifty who could draw the sword and take up weapons of war, he found 628,500.
Num 1:3 (allusion, high confidence)
Notes and citation
Summary: Moses numbers the fighting men of Israel.
- Num 1:46 gives 603,550; Epiphanius's figure (and the upper age of fifty) is his own.
Cite (SBL): Epiphanius, Pan. 4.2.4 (Holl GCS 25/31:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.5Holl GCS 25/31:182
ἦν δὲ κατʼ ἐκεῖνο καιροῦ Ἴναχος παρʼ Ἕλλησι γνωριζόμενος, οὗ θυγάτηρ Ἰώ, ἡ καὶ Ἀτθὶς καλουμένη, διʼ ἥν καὶ ἡ νῦν Ἀττική· ἐξ ἧς καὶ ὁ Βόσπορος, οὑ ἐπώνυμος πόλις Βόσπορος ἐν τῷ Εὐξείνῳ πόντῳ καλουμένη· καλοῦσι δὲ αὐτὴν Αἰγύπτιοι Ἰσιν, ἥν καὶ ὡς θεὰν προσκυνοῦσιν. ὁμώνυμος δὲ τούτῳ καὶ ποταμός ἐστιν Ἴναχος οὕτω καλούμενος.
ēn de katʼ ekeino kairou Inachos parʼ Hellēsi gnōrizomenos, hou thygatēr Iō, hē kai Atthis kaloumenē, diʼ hēn kai hē nyn Attikē; ex hēs kai ho Bosporos, hou epōnymos polis Bosporos en tǭ Euxeinǭ pontǭ kaloumenē; kalousi de autēn Aigyptioi Isin, hēn kai hōs thean proskynousin. homōnymos de toutǭ kai potamos estin Inachos houtō kaloumenos.
At that time Inachus was known among the Greeks. His daughter was Io, also called Atthis, after whom the present Attica [is named]; from her too comes the Bosporus, after whom the city of Bosporus on the Euxine Sea is named. The Egyptians call her Isis and worship her as a goddess. There is also a river of the same name as he, called Inachus.
Notes and citation
Summary: Inachus and his daughter Io, worshipped in Egypt as Isis.
Cite (SBL): Epiphanius, Pan. 4.2.5 (Holl GCS 25/31:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.6Holl GCS 25/31:182
ἐκεῖθεν ἀρχὴν ἴσχεν τὰ παρʼ Ἕλλησι μυστήριά τε καὶ τελεταί, πρότερον παρʼ Αἰγυπτίοις καὶ παρὰ Φρυξὶ καὶ Φοίνιξι καὶ Βαβυλωνίοιςκακῶς ἐπινενοημένα, μετενεχθένατ δὲ εἰς Ἕλληνας ἀπὸ τῆς τῶν Αἰγυπτίων χώρας ὑπὸ Κάδμου καὶ αὐτοῦ τοῦ Ἰνάχου, Ἄπιδος πρότερον κληθέντος καὶ οἰκοδομήσαντος τὴν Μἐμφιν,
ekeithen archēn ischen ta parʼ Hellēsi mystēria te kai teletai, proteron parʼ Aigyptiois kai para Phryxi kai Phoinixi kai Babylōnioiskakōs epinenoēmena, metenechthenat de eis Hellēnas apo tēs tōn Aigyptiōn chōras hypo Kadmou kai autou tou Inachou, Apidos proteron klēthentos kai oikodomēsantos tēn Memphin,
From there the Greek mysteries and initiations took their beginning. They had first been wickedly devised among the Egyptians, Phrygians, Phoenicians and Babylonians, and were brought to the Greeks from the land of the Egyptians by Cadmus and by Inachus himself, who was earlier called Apis and built Memphis,
Notes and citation
Summary: The Greek mysteries came from Egypt through Cadmus and Inachus.
Cite (SBL): Epiphanius, Pan. 4.2.6 (Holl GCS 25/31:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.7Holl GCS 25/31:182–183
ἀλλὰ καὶ παρ Ὁρφέως καὶ ἄλλων τινῶν τὴν ἀρχὴν λαβόντα καὶ εἰς αἱρέσεις συσταθέντα ὕστερον ἐν Ἐπικούρῳ καὶ Ζήνωνι τῷ Στωϊκῷ καὶ Πυθαγόρᾳ καὶ Πλάτωνι ἐξ οὑπερ ἤρξαντο χρόνου κρατυνθείσας ἕως τῶν Μακεδονικῶν χρόνων καὶ Ξέρξου τοῦ βασιλέως τῶν Περσῶν μετὰ τὴν ἅλωσιν τῶν Ἰεροσολύμων τὸ πρῶτον καὶ Ναβουχοδονόσορ αἰχμαλωσίαν καὶ Δαρείου καὶ τῶν κατὰ Άλέξανδρον τὸν Μακεδόνα χρόνον.
alla kai par Horpheōs kai allōn tinōn tēn archēn labonta kai eis haireseis systathenta hysteron en Epikourǭ kai Zēnōni tǭ Stōïkǭ kai Pythagorą kai Platōni ex houper ērxanto chronou kratyntheisas heōs tōn Makedonikōn chronōn kai Xerxou tou basileōs tōn Persōn meta tēn halōsin tōn Ierosolymōn to prōton kai Nabouchodonosor aichmalōsian kai Dareiou kai tōn kata Alexandron ton Makedona chronon.
and they also took their beginning from Orpheus and certain others, and were later organized into sects in Epicurus, Zeno the Stoic, Pythagoras and Plato, having grown strong from the time they began down to the Macedonian period, and that of Xerxes king of the Persians, after the first capture of Jerusalem and the captivity under Nebuchadnezzar, and of Darius, and the time of Alexander the Macedonian.
Notes and citation
Summary: The mysteries grew into the philosophical sects down to Alexander's time.
Cite (SBL): Epiphanius, Pan. 4.2.7 (Holl GCS 25/31:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.8Holl GCS 25/31:183
Πλάτων γὰρ κατʼ ἐκεῖνον τὸν καιρὸν ἐγνωρίζετο καὶ οἱ πρὸ αὐτοῦ Πυθαγόρας τε καὶ Ἐπίκουρος ὁ μετέπειτα. ὅθεν δὴ ὡ. ς προεῖπον τὴν πρόφασιν εἴληφεν καὶ εἰς κατάστασιν ἠλθε τὰ πὰρʼ Ἕλλησι συγγράμματα καὶ μετὰ τοῦτον τὸν χρόνον αἱ βοώμεναι αἱρέσεις τῶν φιλοσόφων,
Platōn gar katʼ ekeinon ton kairon egnōrizeto kai hoi pro autou Pythagoras te kai Epikouros ho metepeita. hothen dē hō. s proeipon tēn prophasin eilēphen kai eis katastasin ēlthe ta parʼ Hellēsi syngrammata kai meta touton ton chronon hai boōmenai haireseis tōn philosophōn,
For Plato was known at that time, and before him Pythagoras, and Epicurus afterwards. From there, as I said before, Greek writings took their occasion and came into being, and after this time the celebrated sects of the philosophers,
Notes and citation
Summary: Greek philosophy and its schools arose in this period.
Cite (SBL): Epiphanius, Pan. 4.2.8 (Holl GCS 25/31:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
4.2.9Holl GCS 25/31:183
πρὸς ἀλλήλας τῇ μὲν πλάνῃ συνᾴδουσαι καὶ ὁμόστοιχον γνῶσιν συνυφαίνουσαι εἰδωλολατρείας τε καὶ ἀσεβείας καὶ ἀθεΐας, τῇ δὲ αὐτῇ πλάνῃ εἰς ἑαυτὰς συγκλώμεναι διαφέρονται] ἑτέρα πρὸς τὴν ἑτέραν.
pros allēlas tę̄ men planę̄ synądousai kai homostoichon gnōsin synyphainousai eidōlolatreias te kai asebeias kai atheïas, tę̄ de autę̄ planę̄ eis heautas synklōmenai diapherontai] hetera pros tēn heteran.
agreeing with one another in error and weaving together a common knowledge of idolatry, impiety and godlessness, yet breaking against one another in that same error and differing one from another.
Notes and citation
Summary: The philosophical schools agree in error yet quarrel with one another.
Cite (SBL): Epiphanius, Pan. 4.2.9 (Holl GCS 25/31:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-4-2-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 5, chapter 1
5.1.1Holl GCS 25/31:183
Καὶ Στωϊκοὶ μὲν φρονοῦσι περὶ θεότητος τοῦτο· φάσκουσιν εἶναι νοῦν τὸν θεὸν ἢ παντὸς τοῦ ὁρωμένου κύτους, οὐρανοῦ δέ φημι καὶ γῆς καὶ τῶν ἄλλων, ὡς έν σώματι ψυχήν.
Kai Stōïkoi men phronousi peri theotētos touto; phaskousin einai noun ton theon ē pantos tou horōmenou kytous, ouranou de phēmi kai gēs kai tōn allōn, hōs en sōmati psychēn.
The Stoics hold this about the deity: they say that God is mind, or [the mind] of the whole visible vault, I mean heaven and earth and the rest, as a soul in a body.
Notes and citation
Summary: The Stoics call God the mind of the visible universe.
Cite (SBL): Epiphanius, Pan. 5.1.1 (Holl GCS 25/31:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.1.2Holl GCS 25/31:183
μερίζουσι δὲ οἱ αὐτοὶ τὴν μίαν θεότητα εἰς πολλὰς μερικὰς οὐσίας, εἰς ἥλιον καὶ σελήνην καὶ ἄστρα, εἰς ψυχὴν καὶ ἀέρα καὶ τὰ ἄλλα·
merizousi de hoi autoi tēn mian theotēta eis pollas merikas ousias, eis hēlion kai selēnēn kai astra, eis psychēn kai aera kai ta alla;
They also divide the one deity into many partial substances: sun, moon and stars, soul, air and the rest;
Notes and citation
Summary: The Stoics divide the deity among the heavenly bodies and elements.
Cite (SBL): Epiphanius, Pan. 5.1.2 (Holl GCS 25/31:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.1.3Holl GCS 25/31:183
μεταγγισμούς τε ψυχῶν * καὶ μετενσωματώσεις ἀπὸ σώματος εἰς σῶμα, καθαιρομένων <ψυχῶν ἀπὸ> σωμάτων ἠδʼ αὖ πάλιν εἰσδυουσῶν καὶ ἀνάπαλιν γεννωμένων, διὰ πολλῆς αὐτῶν πλάνης ταύτην τὴν ἀσέβειαν παρυφαίνοντες. μέρος δὲ θεοῦ καὶ ἀθάνατον τὴν ψυχὴν ἡγοῦνται.
metangismous te psychōn * kai metensōmatōseis apo sōmatos eis sōma, kathairomenōn <psychōn apo> sōmatōn ēdʼ au palin eisdyousōn kai anapalin gennōmenōn, dia pollēs autōn planēs tautēn tēn asebeian paryphainontes. meros de theou kai athanaton tēn psychēn hēgountai.
and [they teach] transfers of souls and reincarnations from body to body, souls being purged from bodies, entering them again and being born anew; through their great error they weave in this impiety. They regard the soul as a part of God and immortal.
Notes and citation
Summary: The Stoics teach reincarnation and that the soul is part of God.
Cite (SBL): Epiphanius, Pan. 5.1.3 (Holl GCS 25/31:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.1.4Holl GCS 25/31:183–184
ἔσχον δὲ Ζήνωνα ἀρχηγὸν τῆς Στοᾶς, περὶ οὑ πολὺς θρυλεῖται λόγος. οἱ μὲν γὰρ αὐτὸν ἔφασαν Κλεάνθου<ς> τινὸς * τοῦ ἀπὸ Τύρου ἄλλοι δὲ φάσκουσιν αὐτὸν Κιτιέα τῆς Κύπρου νησιώτην, ἐν Ῥώμῃ δὲ βεβιωκέναι χρόνον, ὕστερον δὲ ἐν Ἀθήναις προστησάμενον τουτὶ τὸ δόγμα ἐν τῇ Στοᾷ οὕτω καλουμένῃ, τινὲς δὲ φασι δύο Ζήνωνας εἶναι, τόν τε Ἐλεάτην καὶ τὸν προειρημένον· ὅμως οἱ ἀμφότεροι ἴσως ἐδογμάτισαν, εἰ καὶ δύο εἶεν.
eschon de Zēnōna archēgon tēs Stoas, peri hou polys thryleitai logos. hoi men gar auton ephasan Kleanthou<s> tinos * tou apo Tyrou alloi de phaskousin auton Kitiea tēs Kyprou nēsiōtēn, en Rhōmę̄ de bebiōkenai chronon, hysteron de en Athēnais prostēsamenon touti to dogma en tę̄ Stoą houtō kaloumenę̄, tines de phasi dyo Zēnōnas einai, ton te Eleatēn kai ton proeirēmenon; homōs hoi amphoteroi isōs edogmatisan, ei kai dyo eien.
They had Zeno as founder of the Stoa, about whom much is said. Some said he was the son of one Cleanthes of Tyre; others say he was a Citian, an islander from Cyprus, who lived for a time in Rome and later established this doctrine at Athens in the so-called Stoa. Some say there were two Zenos, the Eleatic and the one just mentioned; but perhaps both taught alike, even if there were two.
Notes and citation
Summary: Accounts of Zeno, founder of the Stoa.
Cite (SBL): Epiphanius, Pan. 5.1.4 (Holl GCS 25/31:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.1.5Holl GCS 25/31:184
φάσκει οὐν καὶ οὗτος τὴν ὕλην σύγχρονον εἶναι τῷ θεῷ, ἴσα ταῖς ἄλλαις αἱρέσεσιν, εἱμαρμένην τε εἶναι καὶ γένεσιν, ἐξ ἠς τὰ πάντα διοικεῖται καὶ πάσχει.
phaskei oun kai houtos tēn hylēn synchronon einai tǭ theǭ, isa tais allais hairesesin, heimarmenēn te einai kai genesin, ex ēs ta panta dioikeitai kai paschei.
He too says that matter is coeval with God, like the other sects, and that there is fate and nativity, by which all things are governed and undergo what they do.
Notes and citation
Summary: Zeno holds matter coeval with God and teaches fate.
- “Nativity” (γένεσις) in the astrological sense.
Cite (SBL): Epiphanius, Pan. 5.1.5 (Holl GCS 25/31:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.1.6Holl GCS 25/31:184
πόσα τοίνυν ἰσχύει ἡ σύντομος ἡμῶν αὕτη σὐνταξις, πρὸς τὴν τούτου φαυλότητα ἀλεξητήριον φάρμακον διεξιέναι καὶ οὐχὶ μᾶλλον εἰς ὄγκον πολὺν ἐλάσω τῆς πραγματείας τὸ ἐχέγγυον· ἀκροθιγῶς δέ, ἵνα μὴ ἐν παραδρομῇ γένωμαι, πρὸς τοῦτον ἐρῶ.
posa toinyn ischyei hē syntomos hēmōn hautē syntaxis, pros tēn toutou phaulotēta alexētērion pharmakon diexienai kai ouchi mallon eis onkon polyn elasō tēs pragmateias to echengyon; akrothigōs de, hina mē en paradromę̄ genōmai, pros touton erō.
How far, then, does this brief treatise of mine avail to set out a medicine against his worthlessness, without swelling the pledge of the work into a great bulk? I shall speak against him briefly, so as not merely to pass him by.
Notes and citation
Summary: Epiphanius will answer Zeno briefly.
Cite (SBL): Epiphanius, Pan. 5.1.6 (Holl GCS 25/31:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-1-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 5, chapter 2
5.2.1Holl GCS 25/31:184
2. Πόθεν εἴληφας, ὠ οὑτος, τὴν τῆς διδασκαλίας ὑφήγησιν; ἢ ποῖον πνεῦμα ἅγιον οὐρανόθεν λελάληκέ σοι περὶ τῆς σοῦ πλάνης; δύο μὲν γὰρ ἐπὶ τὸ αὐτὸ σύγχρονα, ὕλην καὶ θεόν, βεβιασμένως λέγεις·
2. Pothen eilēphas, ō houtos, tēn tēs didaskalias hyphēgēsin? ē poion pneuma hagion ouranothen lelalēke soi peri tēs sou planēs? dyo men gar epi to auto synchrona, hylēn kai theon, bebiasmenōs legeis;
Where did you get your guidance for this teaching, sir? Or what Holy Spirit from heaven has spoken to you about your error? You forcibly assert two things coeval together, matter and God;
Notes and citation
Summary: Epiphanius challenges Zeno's claim that matter and God are coeval.
Cite (SBL): Epiphanius, Pan. 5.2.1 (Holl GCS 25/31:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.2.2Holl GCS 25/31:184
πεσεῖται γάρ σου ὁ λόγος καὶ ἀσύστατος ἔσται. ὁμολογεῖς μὲν γάρ τινα εἶναι δημιουργόν, ὃν καὶ παντοκράτορα φῄς, τοῦτον δὲ μερίζεις εἰς πολυθεΐαν. τίνος δʼ ἂν εἴη δημιουργός, εἰ σύγχρονος εἴη ἡ ὕλη; έσται γὰρ καθʼ ἑαυτὴν ἑαυτῆς δεσπόζουσα ἡ μὴ ἀπὸ αἰτίου τινὸς λαβοῦσα τὴν ἀρχὴν καὶ οὐχ ὑποτασσομένη.
peseitai gar sou ho logos kai asystatos estai. homologeis men gar tina einai dēmiourgon, hon kai pantokratora phę̄s, touton de merizeis eis polytheïan. tinos dʼ an eiē dēmiourgos, ei synchronos eiē hē hylē? estai gar kathʼ heautēn heautēs despozousa hē mē apo aitiou tinos labousa tēn archēn kai ouch hypotassomenē.
but your argument will fall and not stand. You acknowledge that there is a creator, whom you also call almighty, but you divide him into polytheism. Of what would he be creator, if matter were coeval? For matter, which took its beginning from no cause and is subject to none, will be mistress of itself by itself.
Notes and citation
Summary: If matter were eternal, God would not be its creator.
Cite (SBL): Epiphanius, Pan. 5.2.2 (Holl GCS 25/31:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.2.3Holl GCS 25/31:184
εἰ δὲ ὁ δημιουργὸς παρὰ ταύτης λαμβάνει, προβολὴν ταύτην εὑράμενος, ἀδράνειά τις ἄν εἴη καὶ ἔρανος διʼ ἀπορίαν τῷ προσπορισαμένῳ οὐκ ἀπὸ τῶν ἰδίων ἀλλʼ ἐξ ὑποκειμένων ἀλλοτρίων; ὅπως τὸ ἴδιον ὑποστήσεται δημιούργημα.
ei de ho dēmiourgos para tautēs lambanei, probolēn tautēn heuramenos, adraneia tis an eiē kai eranos diʼ aporian tǭ prosporisamenǭ ouk apo tōn idiōn allʼ ex hypokeimenōn allotriōn? hopōs to idion hypostēsetai dēmiourgēma.
But if the creator takes from it, finding it as a supply, would this not be a kind of impotence, a collection made out of want by one who provided it not from his own resources but from alien materials lying ready, in order to bring his own work into being?
Notes and citation
Summary: A creator dependent on pre-existing matter would be powerless.
Cite (SBL): Epiphanius, Pan. 5.2.3 (Holl GCS 25/31:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.2.4Holl GCS 25/31:184
καὶ περὶ τοῦ τῶν ψυχῶν μεταγγισμοῦ πολλή τις ἡ φαυλότης τῆς παραπεποιημένης σου διανοίας, ἐθελόσοφε καὶ γνῶσιν ἀνθρώποις ἐπαγγελλόμενε. εἰ γὰρ μέρος θεοῦ ὑπάρχει καὶ ἀθάνατος, σώματα δὲ οἰκτρὰ οὐ μόνον εἴποιμι * θηρίων δὲ καὶ ἑρπετῶν καὶ κνωδάλων δυσγενῶν τῇ πλάσει αὐτῆς συνάπτεις τῇ ἀπὸ θεοῦ κατὰ σὲ τὴν οὐσίαν κεκτημένῃ, καὶ τί ἂν γένοιτο τούτου μοχθηρότερον;
kai peri tou tōn psychōn metangismou pollē tis hē phaulotēs tēs parapepoiēmenēs sou dianoias, ethelosophe kai gnōsin anthrōpois epangellomene. ei gar meros theou hyparchei kai athanatos, sōmata de oiktra ou monon eipoimi * thēriōn de kai herpetōn kai knōdalōn dysgenōn tę̄ plasei autēs synapteis tę̄ apo theou kata se tēn ousian kektēmenę̄, kai ti an genoito toutou mochthēroteron?
And about the transfer of souls, great is the worthlessness of your distorted mind, you would-be philosopher who promise people knowledge. If the soul is part of God and immortal, you join to wretched bodies, not only [human ones] I might say, but those of wild beasts, reptiles and ignoble creatures, the formation of that which, by your account, has its substance from God; and what could be more wretched than this?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Reincarnation would place a part of God in the bodies of beasts.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 5.2.4 (Holl GCS 25/31:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 5, chapter 3
5.3.1Holl GCS 25/31:184–185
3. Εἱμαρμένην δὲ παρεισάγεις, ὡς ἐξ αὐτῆς γίνεσθαι τὰ τῷ ἀνθρώπῳ συμβαίνοντα καὶ ἄλλοις. ἐξ ἑνὸς δὲ ῥητοῦ διʼ ἐπιτομῆς τοῦ λόγου ἀνατραπήσεται ἡ δὴ μυθοποιία. εἰ γὰρ εἱμαρμένης τὸ σοφίζεσθαι τὸ συνετίζεσθαι τὸ λογικὸν γεννᾶσθαι καὶ ἄλογον καὶ τὰ ἄλλα πάντα, παυσάσθωσαν νόμοι· ἐπικρατεῖ γὰρ ἡ εἱμαρμένη μοιχῶν τε καὶ ἄλλων· δίκην δὲ μᾶλλον τίσουσιν οἱ ἀνάγκην ἐπιτιθέντες ἀστέρες ἤπερ ὁ ἀναγκαζόμενος δρᾶσαι τὸ ἐπιχείρημα.
3. Heimarmenēn de pareisageis, hōs ex autēs ginesthai ta tǭ anthrōpǭ symbainonta kai allois. ex henos de rhētou diʼ epitomēs tou logou anatrapēsetai hē dē mythopoiia. ei gar heimarmenēs to sophizesthai to synetizesthai to logikon gennasthai kai alogon kai ta alla panta, pausasthōsan nomoi; epikratei gar hē heimarmenē moichōn te kai allōn; dikēn de mallon tisousin hoi anankēn epitithentes asteres ēper ho anankazomenos drasai to epicheirēma.
You introduce fate, so that what happens to man and to others comes from it. The mythmaking will be overturned with one statement, briefly put. If being wise, being intelligent, being born rational or irrational, and everything else belong to fate, let laws cease; for fate rules adulterers and the rest; and the stars that impose necessity would deserve punishment more than the one compelled to commit the deed.
Notes and citation
Summary: If fate governs all, laws and punishment are pointless.
Notes on the original text
- Digital text corrected (leaked line number): τὸ 30 σοφίζεσθαι → τὸ σοφίζεσθαι.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 5.3.1 (Holl GCS 25/31:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
5.3.2Holl GCS 25/31:185
ἀλλὰ καὶ ἄλλως ἔτι περὶ τούτων ἐρῶ· ἀργείτωσαν αἱ διατριβαί, παυσάσθωσαν σοφισταί τε καὶ ῤήτορες καὶ γραμματικοί, ἰατροί τε καὶ ἄλλαι ἐπιστῆμαι βαναύσων τε τεχνῶν ἀμύθητον πλῆθος, καὶ μηκέτι μηδεὶς παιδευέτω, ειπερ ἐξ εἱμαρμένης τυγχάνει τῶν ἐπιστημῶν καὶ μὴ ἐκ γραμμάτων μαθήσεως ὁ πορισμὸς τῇ ἀνθρωπείᾳ φύσει. εἰ γὰρ εἱμαρμένη τὸν πεπαιδευμένον καὶ λογιώτατον παρεσκεύασε, μὴ μανθανέτω τις παρὰ τοῦ διδάσκοντος, ἀλλὰ τῇ φύσει † λαμβανέτωσαν τὴν εἴδησιν αἱ τοὺς μίτους κλώθουσαι Μοῖραι κατὰ τὸ φθέγμα τῆς κομπώδους σου διὰ λόγων πλάνης.
alla kai allōs eti peri toutōn erō; argeitōsan hai diatribai, pausasthōsan sophistai te kai rētores kai grammatikoi, iatroi te kai allai epistēmai banausōn te technōn amythēton plēthos, kai mēketi mēdeis paideuetō, eiper ex heimarmenēs tynchanei tōn epistēmōn kai mē ek grammatōn mathēseōs ho porismos tę̄ anthrōpeią physei. ei gar heimarmenē ton pepaideumenon kai logiōtaton pareskeuase, mē manthanetō tis para tou didaskontos, alla tę̄ physei † lambanetōsan tēn eidēsin hai tous mitous klōthousai Moirai kata to phthegma tēs kompōdous sou dia logōn planēs.
But I will speak about this in another way too: let the schools be idle, let sophists, orators and grammarians cease, doctors too and the other sciences and the countless host of manual crafts, and let no one teach any longer, if the gaining of knowledge comes to human nature from fate and not from learning letters. For if fate has made the educated and most learned man, let no one learn from a teacher, but … let the Fates who spin the threads receive the knowledge by nature, according to the utterance of your pompous error of words.
Textual problem in this passage: see the notes.
Notes and citation
Summary: If fate made people learned, teaching would be useless.
- A dagger marks a corrupt word before “receive”; the sense is uncertain.
Cite (SBL): Epiphanius, Pan. 5.3.2 (Holl GCS 25/31:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-5-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 6, chapter 1
6.1.1Holl GCS 25/31:185
ἀλλὰ ταῦτα πρὸς Ζήνωνα καὶ τοὺς Στωϊκούς μοι λελέχθω. Πλάτων δὲ ἅμα καὶ αὐτὸς κατὰ τὰ αὐτὰ φερόμενος, τῇ μετενσωματώσει καὶ μεταγγισμῷ τῶν ψυχῶν καὶ πολυθείαις καὶ ταῖς ἄλλαις εἰδωλολατρείαις καὶ δεισιδαιμονίαις *, οὐ περὶ τῆς ὕλης πάντῃ ἴσως κατὰ Ζήνωνα καὶ τοὺς Στωϊκοὺς ἐφρόνησεν.
alla tauta pros Zēnōna kai tous Stōïkous moi lelechthō. Platōn de hama kai autos kata ta auta pheromenos, tę̄ metensōmatōsei kai metangismǭ tōn psychōn kai polytheiais kai tais allais eidōlolatreiais kai deisidaimoniais *, ou peri tēs hylēs pantę̄ isōs kata Zēnōna kai tous Stōïkous ephronēsen.
Let this be said by me against Zeno and the Stoics. Plato too, borne along in the same way, in the reincarnation and transfer of souls, polytheism and the other idolatries and superstitions …, did not perhaps think entirely as Zeno and the Stoics did about matter.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Plato shares Stoic errors but differs on matter.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 6.1.1 (Holl GCS 25/31:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-6-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
6.1.2Holl GCS 25/31:185
οἶδεν γὰρ αὐτὸς θεόν, τὰ δὲ γεγενημένα πάντα ἐκ τοῦ ὄντος θεοῦ γεγενῆσθαι· εἶναι δὲ πρῶτον αἴτιον καὶ δεύτερον καὶ τρίτον· καὶ τὸ μὲν πρῶτον αἴτιον θεόν, τὸ δὲ δεύτερον αἴτιον ἐκ θεοῦ γεγενῆσθαι * τινὰς δυνάμεις, δέ αὐτοῦ δὲ καὶ τῶν δυνάμεων γεγενῆσθαι τὴν ὕλην.
oiden gar autos theon, ta de gegenēmena panta ek tou ontos theou gegenēsthai; einai de prōton aition kai deuteron kai triton; kai to men prōton aition theon, to de deuteron aition ek theou gegenēsthai * tinas dynameis, de autou de kai tōn dynameōn gegenēsthai tēn hylēn.
For he knows God, and [holds] that all things that have come into being came into being from the God who is; that there is a first cause, a second and a third; the first cause is God, the second cause … certain powers that came into being from God, and through him and the powers matter came into being.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Plato's first, second, and third causes: God, the powers, and matter.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 6.1.2 (Holl GCS 25/31:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-6-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
6.1.3Holl GCS 25/31:185
φάσκει γὰρ οὕτως· »οὐρανὸς ἅμα χρόνῳ γεγένηται, ὁμοῦ ὄρα καὶ λυθήσεται«, τὰ πρότερα ἑαυτοῦ τὰ περὶ ὕλης ἀνασκευάσας. εἶπε γάρ ποτε καὶ σύγχρονον εἶναι τῷ θεῷ τὴν ὕλην.
phaskei gar houtōs; »ouranos hama chronǭ gegenētai, homou ora kai lythēsetai«, ta protera heautou ta peri hylēs anaskeuasas. eipe gar pote kai synchronon einai tǭ theǭ tēn hylēn.
For he says thus: “Heaven came into being together with time, so that it may also be dissolved together with it,” having overturned his earlier views about matter. For he once said that matter was coeval with God.
Notes and citation
Summary: Plato said heaven came into being with time.
- Plato, Timaeus 38b.
Extrabiblical texts: Plato, Tim. 38b (Plato (works); quotation)
Cite (SBL): Epiphanius, Pan. 6.1.3 (Holl GCS 25/31:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-6-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 7, chapter 1
7.1.1Holl GCS 25/31:186
Πρὸ δὲ τούτου Πυθαγόρας καὶ οἱ Περιπατητικὴν ἐπαγγελλόμενοι χαρακτηρίζουσιν ἴνα θεόν, φιλοσοφίαις δὲ ἄλλαις * καὶ τοῖς * φιλοσοφουμένοις προσανέχουσι. τὰ ἴσα μὲν τούτοις πάλιν τὰ τῆς ἀθεμίτου γνώμης καὶ ἀσεβεστάτης, τῶν ψυχῶν ἀπαθανατισμούς τε καὶ μετενσωματώσεις καὶ σωμάτων φθοράς, αὐτός τε καὶ οἱ σὺν αὐτῶ̣ ἀγορεύουσιν. οὗτος δὲ τέλος ἐν τῇ Μηδίᾳ τὸν βίον καταστρέφει.
Pro de toutou Pythagoras kai hoi Peripatētikēn epangellomenoi charaktērizousin ina theon, philosophiais de allais * kai tois * philosophoumenois prosanechousi. ta isa men toutois palin ta tēs athemitou gnōmēs kai asebestatēs, tōn psychōn apathanatismous te kai metensōmatōseis kai sōmatōn phthoras, autos te kai hoi syn autō agoreuousin. houtos de telos en tę̄ Mēdią ton bion katastrephei.
Before him Pythagoras and those who profess the Peripatetic [school] describe God as one, but they devote themselves to other philosophies and … philosophical doctrines. Like these again, he and those with him proclaim the tenets of the unlawful and most impious opinion: immortalizations of souls, reincarnations, and corruptions of bodies. He ends his life in Media.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Pythagoras teaches one God but also reincarnation.
- The asterisks mark gaps.
Cite (SBL): Epiphanius, Pan. 7.1.1 (Holl GCS 25/31:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-7-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
7.1.2Holl GCS 25/31:186
σῶμα δὲ λέγει εἶναι τὸν θεὸν τουτέστιν οὐρανόν, ὀφθαλμοὺς δὲ αὐτοῦ καὶ τὰ ἄλλα ὥσπερ ἐν ἀνθρώπῳ, ἥλιον καὶ σελήνην καὶ τὰ ἄλλα ἄστρα καὶ τὰ κατʼ οὐρανὸν στοιχεῖα.
sōma de legei einai ton theon toutestin ouranon, ophthalmous de autou kai ta alla hōsper en anthrōpǭ, hēlion kai selēnēn kai ta alla astra kai ta katʼ ouranon stoicheia.
He says that God is a body, that is, heaven, and that his eyes and other [members], as in a man, are the sun, moon, the other stars, and the heavenly elements.
Notes and citation
Summary: Pythagoras calls God a body, the heaven.
Cite (SBL): Epiphanius, Pan. 7.1.2 (Holl GCS 25/31:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-7-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 8, chapter 1
8.1.1Holl GCS 25/31:186
Ἐπίκουρος δὲ καθεξῆς μετὰ τούτους ἀπρονοησίαν τῷ κόσμῳ εἰσηγήσατο· ἐξ ἀτόμων δὲ συνεστάναι τὰ πάντα ἠδʼ αὖ πάλιν εἰς ἄτομα χωρεῖν καὶ ἐξ αὐτοματισμοῦ εἶναι τὰ ὅλα καὶ τὸν κόσμον ὑφεστάναι, ἀεὶ γεννώσης τῆς φύσεως ἠδʼ αὖ πάλιν δαπανωμένης καὶ ἐξ αὑτῆς πάλιν ἐπιγινομένης, μηδέποτε δὲ ληγούσης, ἀφʼ ἑαυτῆς φυομένης καὶ εἰς ἑαυτὴν συντριβομένης.
Epikouros de kathexēs meta toutous apronoēsian tǭ kosmǭ eisēgēsato; ex atomōn de synestanai ta panta ēdʼ au palin eis atoma chōrein kai ex automatismou einai ta hola kai ton kosmon hyphestanai, aei gennōsēs tēs physeōs ēdʼ au palin dapanōmenēs kai ex hautēs palin epiginomenēs, mēdepote de lēgousēs, aphʼ heautēs phyomenēs kai eis heautēn syntribomenēs.
Next after these, Epicurus introduced the absence of providence in the world, [holding] that all things are composed of atoms and go back again into atoms, that the universe exists by chance and the world subsists so, nature always generating, then being used up again and arising again from itself, never ceasing, growing from itself and crushed back into itself.
Notes and citation
Summary: Epicurus denies providence and teaches that all is made of atoms by chance.
Cite (SBL): Epiphanius, Pan. 8.1.1 (Holl GCS 25/31:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.1.2Holl GCS 25/31:186
εἶναι δὲ ἐξ ὑπαρχῆς ᾠοῦ δίκην τὸ σύμπαν, τὸ δὲ πνεῦμα δρακοντοειδῶς περὶ τὸ ᾠὸν ὡς στέφανον ἢ ὡς ζώνην περισφίγγειν τότε τὴν φύσιν.
einai de ex hyparchēs ǭou dikēn to sympan, to de pneuma drakontoeidōs peri to ǭon hōs stephanon ē hōs zōnēn perisphingein tote tēn physin.
[He says] that in the beginning the universe was like an egg, and the spirit, like a serpent, was then coiled about the egg like a wreath or a belt, binding nature tightly.
Notes and citation
Summary: The universe was once an egg encircled by a serpent-like spirit.
- The cosmic egg with a serpent is Orphic imagery; its attribution to Epicurus is Epiphanius's.
Cite (SBL): Epiphanius, Pan. 8.1.2 (Holl GCS 25/31:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.1.3Holl GCS 25/31:186–187
θελῆσαν δὲ βιασμῷ τινὶ καιρῷ περισσοτέρως σφίγξαι τὴν πᾶσαν ὕλην εἴτʼ οὖν φύσιν τῶν πάντων οὕτως διχάσαι μὲν τὰ ὄντα εἰς τὰ δύο ἡμισφαίρια καὶ λοιπὸν ἐκ τούτου τὰ ἄτομα διακεκρίσθαι.
thelēsan de biasmǭ tini kairǭ perissoterōs sphinxai tēn pasan hylēn eitʼ oun physin tōn pantōn houtōs dichasai men ta onta eis ta dyo hēmisphairia kai loipon ek toutou ta atoma diakekristhai.
And [that] at a certain moment, wishing to squeeze the whole of matter, that is, the nature of all things, more tightly by some force, it thus split existing things into the two hemispheres, and from this the atoms were then separated.
Notes and citation
Summary: The serpent-spirit squeezed the egg and split it into two hemispheres.
Cite (SBL): Epiphanius, Pan. 8.1.3 (Holl GCS 25/31:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.1.4Holl GCS 25/31:187
τὰ μὲν γὰρ κοῦφα καὶ λεπτότερα τῆς πάσης φύσεως ἐπιπολάσαι ἄνω τουτέστιν φῶς καὶ αἰθέρα καὶ τὸ λεπτότατον τοῦ πνεύματος, τὰ δὲ βαρύτατα καὶ σκυβαλώδη κάτω νενευκέναι, τουτέστι γῆν (ὅπερ ἐστὶ τὸ ξηρόν) καὶ τὴν ὑγρὰν ὑδάτων οὐσίαν.
ta men gar koupha kai leptotera tēs pasēs physeōs epipolasai anō toutestin phōs kai aithera kai to leptotaton tou pneumatos, ta de barytata kai skybalōdē katō neneukenai, toutesti gēn (hoper esti to xēron) kai tēn hygran hydatōn ousian.
The light and finer parts of all nature rose to the top, that is, light and ether and the finest part of the spirit, while the heaviest and dregs sank downward, that is, earth (which is the dry land) and the moist substance of the waters.
Notes and citation
Summary: Light elements rose and heavy elements sank.
Cite (SBL): Epiphanius, Pan. 8.1.4 (Holl GCS 25/31:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.1.5Holl GCS 25/31:187
τὰ δὲ ὅλα ἀφʼ ἑαυτῶν κινεῖσθαι καὶ διʼ ἑαυτῶν ἐν τῇ περιδινήσει τοῦ πόλου καὶ τῶν ἄστρων ὡς ἀπὸ τοῦ δρακοντοειδοῦς ἔτι τὰ πάντα ἐλαύνεσθαι πνεύματος. Καὶ ἀπὸ μέρους μὲν περὶ τούτων ἔφημεν· τῷ δὲ αὐτῷ τρόπῳ τὰς τέσσαρας ταύτας αἱρέσεις ἀνατρεπτέον· * διὰ τὴν συντομίαν τῆς αναγνωσεως.
ta de hola aphʼ heautōn kineisthai kai diʼ heautōn en tę̄ peridinēsei tou polou kai tōn astrōn hōs apo tou drakontoeidous eti ta panta elaunesthai pneumatos. Kai apo merous men peri toutōn ephēmen; tǭ de autǭ tropǭ tas tessaras tautas haireseis anatrepteon; * dia tēn syntomian tēs anagnōseōs.
And all things are moved of themselves and through themselves in the revolution of the pole and the stars, as though everything were still driven by the serpent-like spirit. We have spoken of these things in part; in the same way these four sects must be refuted; … for the sake of brevity in the reading.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The four philosophical sects are to be refuted in the same brief way.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 8.1.5 (Holl GCS 25/31:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 8, chapter 2
8.2.1Holl GCS 25/31:187
2. Ἐντεῦθεν ὡς καὶ ἀνωτέρω λοιπὸν ἔφην ποιηταὶ λογογράφοι ἱστοριογράφοι ἀστρονόμοι τε καὶ οἱ τὰ ἄλλα τῆς πλάνης εἰσηγησάμενοι οἱ] παρασκευάσαντες τὸν νοῦν ἐπὶ μυρίας κακὰς αἰτίας καὶ ἀγωγὰς ἐσκότωσαν καὶ ἐθόλωσαν τὴν τῆς ἀνθρωπότητος ὑπόληψιν. καὶ γέγονεν αὕτη »πρώτη πλάνη ἐπίνοια εἰδώλων« καὶ κακοδαιμονία διδασκαλίας.
2. Enteuthen hōs kai anōterō loipon ephēn poiētai logographoi historiographoi astronomoi te kai hoi ta alla tēs planēs eisēgēsamenoi hoi] paraskeuasantes ton noun epi myrias kakas aitias kai agōgas eskotōsan kai etholōsan tēn tēs anthrōpotētos hypolēpsin. kai gegonen hautē »prōtē planē epinoia eidōlōn« kai kakodaimonia didaskalias.
From here, as I said above, poets, prose-writers, historians, astronomers and those who introduced the rest of the error, preparing the mind for countless evil causes and ways of life, darkened and muddied humanity's understanding. And this became “the first error, the invention of idols,” and the wretched superstition of teaching.
Notes and citation
Summary: Writers and astronomers darkened humanity with idolatry.
- Cf. Wis 14:12.
Extrabiblical texts: Wis 14:12 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Epiphanius, Pan. 8.2.1 (Holl GCS 25/31:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.2.2Holl GCS 25/31:187
ἦν δὲ τὰ πάντα μεμερισμένα Ἑλληνισμός τε καὶ Ἰουδαϊσμός· Ἰουδαϊσμὸς δὲ οὔπω πρότερον καλούμενος, ἀλλὰ διὰ τοῦ Ἰσραὴλ τὸ ἐπώνυμον τῆς θεοσεβοῦς θρῃσκείας ἐπικεκτημένος, ἕως ὅτε <εݲ> διαδοχαὶ γεγένηνται.
ēn de ta panta memerismena Hellēnismos te kai Ioudaïsmos; Ioudaïsmos de oupō proteron kaloumenos, alla dia tou Israēl to epōnymon tēs theosebous thrę̄skeias epikektēmenos, heōs hote <eݲ> diadochai gegenēntai.
All things were divided into Hellenism and Judaism; but Judaism was not yet so called earlier: it had acquired the name of the God-fearing religion through Israel, until five successions had passed.
Notes and citation
Summary: The world was divided into Hellenism and Judaism, though Judaism was not yet so named.
Cite (SBL): Epiphanius, Pan. 8.2.2 (Holl GCS 25/31:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.2.3Holl GCS 25/31:187
ὁ γὰρ Ναασσὼν ὁ έν τῇ ἐρήμῳ γεγονὼς φύλαρχος τῆς φυλῆς Ἰούδα γεννᾷ τὸν Σαλμών, Σαλμὼν γεννᾷ τὸν Βοόζ, Βοὸζ γεννᾷ τὸν Ὠβήδ, Ὠβὴδ γεννᾷ τὸν Ἰεσσαί, ἔτι τῶν θεοσεβῶν Ἰσραηλιτῶν καλουμένων, Ἰεσσαὶ γεννᾷ τὸν Δαυὶδ τὸν βασιλέα, ὃς πρῶτος ἐβασίλευσεν ἐκ φυλῆς Ἰούδα· ἐξ οὗ λοιπὸν οἱ κατὰ διαδοχὴν βασιλεῖς ἐκ τοῦ σπέρματος αὐτοῦ, υἱὸς διαδεχόμενος πατέρα, καθεξῆς συνεστήκασιν.
ho gar Naassōn ho en tę̄ erēmǭ gegonōs phylarchos tēs phylēs Iouda genną ton Salmōn, Salmōn genną ton Booz, Booz genną ton Ōbēd, Ōbēd genną ton Iessai, eti tōn theosebōn Israēlitōn kaloumenōn, Iessai genną ton Dauid ton basilea, hos prōtos ebasileusen ek phylēs Iouda; ex hou loipon hoi kata diadochēn basileis ek tou spermatos autou, huios diadechomenos patera, kathexēs synestēkasin.
For Nahshon, who was tribal leader of the tribe of Judah in the wilderness, begets Salmon, Salmon begets Boaz, Boaz begets Obed, Obed begets Jesse, while the God-fearing were still called Israelites; Jesse begets David the king, who was the first to reign from the tribe of Judah. From him the kings in succession from his seed followed one after another, son succeeding father.
Ruth 4:20 (allusion, high confidence) · Matt 1:4 (allusion, medium confidence)
Notes and citation
Summary: From Nahshon to David, the first king from Judah.
Cite (SBL): Epiphanius, Pan. 8.2.3 (Holl GCS 25/31:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.2.4Holl GCS 25/31:187
ἠν δὲ πρὸ αὐτοῦ τοῦ Δαυὶδ ὁ φύσει πρῶτος βασιλεύσας ἐν Ἰσραὴλ Σαοὺλ υἱὸς Κεὶς ἐκ φυλῆς Βενιαμίν, * καὶ οὐκέτι αὐτὸν διεδέξατο υἱός, ἀλλὰ μετέστη τὸ βασίλειον αὐτοῦ εἰς Δαυίδ, διὰ δὲ Δαυὶδ πρώτου εἰς τὴν φυλὴν Ἰούδα.
ēn de pro autou tou Dauid ho physei prōtos basileusas en Israēl Saoul huios Keis ek phylēs Beniamin, * kai ouketi auton diedexato huios, alla metestē to basileion autou eis Dauid, dia de Dauid prōtou eis tēn phylēn Iouda.
Before David himself, the one who in fact reigned first in Israel was Saul son of Kish, of the tribe of Benjamin, … and no son of his succeeded him, but his kingdom passed to David, and through David first to the tribe of Judah.
Textual problem in this passage: see the notes.
1 Sam 10:21 (allusion, medium confidence)
Notes and citation
Summary: Saul reigned first, but the kingdom passed to David and Judah.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 8.2.4 (Holl GCS 25/31:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.2.5Holl GCS 25/31:187–188
πρῶτος γὰρ τῷ αὐτῷ Ἰακὼβ παῖς γίνεται Ῥουβήν, δεύτερος Συμεών, τρίτος Λευί, τέταρτος Ἰούδας, ὅθεν Ἰουδαῖοι καλοῦνται διὰ τὴν φυλὴν Ἰούδα, τοῦ γένους τῶν θεοσεβῶν εἰς τὸ ὄνομα τοῦτο μεταπεσόντος. ἐκαλοῦντο γοῦν Ἰσραηλῖται καὶ Ἰουδαῖοι.
prōtos gar tǭ autǭ Iakōb pais ginetai Rhoubēn, deuteros Symeōn, tritos Leui, tetartos Ioudas, hothen Ioudaioi kalountai dia tēn phylēn Iouda, tou genous tōn theosebōn eis to onoma touto metapesontos. ekalounto goun Israēlitai kai Ioudaioi.
For Jacob's first son is Reuben, the second Simeon, the third Levi, the fourth Judah, from whom they are called Jews because of the tribe of Judah, the race of the God-fearing having passed into this name. So they were called Israelites and Jews.
Gen 29:35 (allusion, high confidence)
Notes and citation
Summary: The name “Jews” comes from Judah, Jacob's fourth son.
Cite (SBL): Epiphanius, Pan. 8.2.5 (Holl GCS 25/31:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-2-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 8, chapter 3
8.3.1Holl GCS 25/31:188
3. Ἕως τούτου τοῦ χρόνου συνήφθησαν αἱ τέσσαρες γενεαὶ τῆς γῆς, τῶν τεσσάρων τμηματων τούτων διαιρεθέντων κατὰ τοὺς Πρώην χρόνους ἕως τοῦ καιροῦ τούτου τοῦ ἐνταῦθά μοι δεδηλωμένου καὶ ἐπέκεινα·
3. Heōs toutou tou chronou synēphthēsan hai tessares geneai tēs gēs, tōn tessarōn tmēmatōn toutōn diairethentōn kata tous Prōēn chronous heōs tou kairou toutou tou entautha moi dedēlōmenou kai epekeina;
Up to this time the four generations of the earth were joined together, these four divisions having been distinguished in the former times up to the period I have indicated here and beyond;
Notes and citation
Summary: The four ages of mankind are summarized.
Cite (SBL): Epiphanius, Pan. 8.3.1 (Holl GCS 25/31:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.3.2Holl GCS 25/31:188
τουτέστιν ἀπὸ Ἀδὰμ ἴως τοῦ Νῶε Βαρβαρισμός, ἀπὸ τοῦ Νῶε ἴως τοῦ πύργου καὶ τοῦ Σεροὺχ μετὰ δύο γενεὰς τοῦ πύργου ἡ Σκυθικὴ δεισιδαιμονία καὶ μετέπειτα ἀπὸ τοῦ πύργου καὶ Σεροὺχ καὶ † Ἀρὰμ ἕως τοῦ Ἀβραὰμ Ἑλληνισμός, ἀπὸ τούτου καὶ μετέπειτα θεοσέβεια συναπτομένη τῷ αὐτῷ Ἀβραάμ, ἀπὸ τοῦ κατὰ διαδοχὴν σπέρματος αὐτοῦ τουτέστιν τοῦ Ἰούδα Ἰουδαϊσμός·
toutestin apo Adam iōs tou Nōe Barbarismos, apo tou Nōe iōs tou pyrgou kai tou Serouch meta dyo geneas tou pyrgou hē Skythikē deisidaimonia kai metepeita apo tou pyrgou kai Serouch kai † Aram heōs tou Abraam Hellēnismos, apo toutou kai metepeita theosebeia synaptomenē tǭ autǭ Abraam, apo tou kata diadochēn spermatos autou toutestin tou Iouda Ioudaïsmos;
that is, from Adam to Noah, Barbarism; from Noah to the tower and to Serug, two generations after the tower, Scythian superstition; then from the tower, Serug and … Aram to Abraham, Hellenism; from him onward, the piety attached to Abraham himself; and from his seed in succession, that is, from Judah, Judaism.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Barbarism, Scythism, Hellenism, and Judaism in sequence.
- A dagger marks the name Aram as corrupt.
Cite (SBL): Epiphanius, Pan. 8.3.2 (Holl GCS 25/31:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.3.3Holl GCS 25/31:188
ὡς ἐπιμαρτυρεῖ μοι ὁ πνευματοφόρος καὶ ἅγιος τοῦ θεοῦ ἀπόστολος Παῦλος ὧδέ πως λέγων ὅτι »ἐν Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος, ἀλλὰ καινὴ κτίσις‘, ἐπειδὴ ἐξ ὑπαρχῆς, ὅτε ἔκτιστο ἡ κτίσις, καινὴ οὖσα οὐδέν τι διαφορώτερον ἴσχεν ὄνομα.
hōs epimartyrei moi ho pneumatophoros kai hagios tou theou apostolos Paulos hōde pōs legōn hoti »en Christǭ Iēsou ou barbaros, ou Skythēs, ouch Hellēn, ouk Ioudaios, alla kainē ktisis‘, epeidē ex hyparchēs, hote ektisto hē ktisis, kainē ousa ouden ti diaphorōteron ischen onoma.
As the Spirit-bearing and holy apostle of God, Paul, bears me witness, saying something like this: “In Christ Jesus there is no barbarian, no Scythian, no Greek, no Jew, but a new creation,” since from the beginning, when the creation was made, being new it had no name of distinction.
Col 3:11 (quotation, high confidence) · Gal 6:15 (quotation, high confidence)
Notes and citation
Summary: Paul's words confirm the four names that preceded Christianity.
- Col 3:11 combined with Gal 6:15.
Cite (SBL): Epiphanius, Pan. 8.3.3 (Holl GCS 25/31:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.3.4Holl GCS 25/31:188
συνῳδὰ δὲ τούτοις πάλιν ἐν ἑτέρῳ τόπῳ λέγει οὕτως »ὀφειλέτης εἰμὶ Ἕλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις«, ἵνα δείξῃ σοφοὺς μὲν τοὺς Ἰουδαίους, ἀνοήτους δὲ τοὺς Σκύθας. καί φησιν »ὁφειλέτης εἰμί‘ *,
synǭda de toutois palin en heterǭ topǭ legei houtōs »opheiletēs eimi Hellēsi te kai barbarois, sophois te kai anoētois«, hina deixę̄ sophous men tous Ioudaious, anoētous de tous Skythas. kai phēsin »hopheiletēs eimi‘ *,
In agreement with this he says again in another place: “I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish,” to show the Jews as wise and the Scythians as foolish. And he says, “I am a debtor” …,
Textual problem in this passage: see the notes.
Rom 1:14 (quotation, high confidence)
Notes and citation
Summary: Paul's being a debtor to Greeks and barbarians is cited.
- Rom 1:14. The asterisk marks a gap.
Notes on the original text
- Digital text corrected (repeated syllable): ὀφειλέτης λέτης → ὀφειλέτης.
Cite (SBL): Epiphanius, Pan. 8.3.4 (Holl GCS 25/31:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-3-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.3.5Holl GCS 25/31:188
ἐντεῦθεν τὸ πᾶν γένος τοῦ Ἰσραὴλ Ἰουδαῖοι ἐκαλοῦντο ἀπὸ χρόνου τοῦ Δαυὶδ καὶ διήρκεσεν ἐπωνύμως καλούμενον Ἰσραηλιτῶν τε καὶ Ἰουδαίων ἔχον τὴν ἐπίκλησιν] τὸ πᾶν γένος τοῦ Ἰσραὴλ ἀπὸ τῶν χρόνων τοῦ Δαυὶδ καὶ τοῦ υἱοῦ αὐτοῦ Σολομῶντος καὶ υἱοῦ τοῦ Σολομῶντος, φημὶ δὲ τοῦ Ῥοβοὰμ τοῦ μετὰ τὸν Σολομῶντα βασιλεύσαντος ἐν Ἱερουσαλήμ.
enteuthen to pan genos tou Israēl Ioudaioi ekalounto apo chronou tou Dauid kai diērkesen epōnymōs kaloumenon Israēlitōn te kai Ioudaiōn echon tēn epiklēsin] to pan genos tou Israēl apo tōn chronōn tou Dauid kai tou huiou autou Solomōntos kai huiou tou Solomōntos, phēmi de tou Rhoboam tou meta ton Solomōnta basileusantos en Hierousalēm.
From then on the whole race of Israel was called Jews, from the time of David, and the whole race of Israel continued to be called by the names of both Israelites and Jews from the times of David, of his son Solomon, and of Solomon's son, I mean Rehoboam, who reigned in Jerusalem after Solomon.
Notes and citation
Summary: From David's time all Israel were called both Israelites and Jews.
Cite (SBL): Epiphanius, Pan. 8.3.5 (Holl GCS 25/31:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-3-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
8.3.6Holl GCS 25/31:188–189
ἵνα δὲ μὴ ἐν παρεξόδῳ γένωμαι, παρερχόμενος τὰ κατὰ τὴν τῶν Ἰουδαίων θρῃσκείαν καὶ μὴ ὑποσημαινόμενος τῆς κατʼ αὐτοὺς δόξης τὴν ὑπόθεσιν ὀλίγα ἀπὸ πολλῶν παραθήσομαι. πᾶσι γὰρ ὡς εἰπεῖν φενερώτατα ὑπάρχει τὰ κατὰ τοὺς Ἰουδαίους. διὸ οὐ πάνυ κάματον ἀναδέξομαι περὶ ταύτης τῆς ὑποθέσεως κατὰ τὸ λεπτότατον διηγήσασθαι, ἀλλʼ ὅμως ἠν ἀναγκαῖον ὀλίγα ἀπὸ πολλῶν ἐνταῦθα παραθέσθαι.
hina de mē en parexodǭ genōmai, parerchomenos ta kata tēn tōn Ioudaiōn thrę̄skeian kai mē hyposēmainomenos tēs katʼ autous doxēs tēn hypothesin oliga apo pollōn parathēsomai. pasi gar hōs eipein phenerōtata hyparchei ta kata tous Ioudaious. dio ou pany kamaton anadexomai peri tautēs tēs hypotheseōs kata to leptotaton diēgēsasthai, allʼ homōs ēn anankaion oliga apo pollōn entautha parathesthai.
But so as not to digress, passing over the particulars of the Jews' religion and not setting out the basis of their belief, I shall set down a few things out of many. For the things concerning the Jews are, so to speak, very plain to everyone. Therefore I will not take great pains to relate this subject in the finest detail; but still it was necessary to set down a few things out of many here.
Notes and citation
Summary: Epiphanius will describe Judaism only briefly.
Cite (SBL): Epiphanius, Pan. 8.3.6 (Holl GCS 25/31:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/1-1-1/#p-8-3-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-8-3-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.