Panarion (Medicine Chest Against Heresies), Haer. 1-64 19.5.1–23.3.5
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. 19, chapter 5
19.5.1Holl GCS 25/31:222
5. Αὕτη γοῦν ἡ αἵρεσις ἡ τῶν Ὀσσηνῶν ἄνω προειρημένη, ἡ πολιτευομένη μὲν τὴν τῶν Ἰουδαίων πολιτείαν κατὰ τὸ σαββατίζειν τε καὶ περιτέμνεσθαι καὶ τοῦ νόμου ποιεῖν τὰ πάντα· μόνον δὲ <τῷ> τὰς βίβλους <Μωυσέως> ὁμοίως τοῖς Νασαραίοις σχίσμα [δὲ] αὕτη, διαφερομένη πρὸς τὰς ἄλλας ἓξ τούτων τῶν ἑπτὰ αἱρέσεων.
5. Hautē goun hē hairesis hē tōn Ossēnōn anō proeirēmenē, hē politeuomenē men tēn tōn Ioudaiōn politeian kata to sabbatizein te kai peritemnesthai kai tou nomou poiein ta panta; monon de <tǭ> tas biblous <Mōyseōs> homoiōs tois Nasaraiois schisma [de] hautē, diapheromenē pros tas allas hex toutōn tōn hepta haireseōn.
This sect, then, of the Ossenes described above, lives by the Jewish way of life in keeping the sabbath, being circumcised and doing all that the law requires; only, like the Nasaraeans, in [rejecting] the books of Moses it is a schism, differing from the other six of these seven sects.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Ossaeans keep the law but, like the Nasaraeans, reject the books of Moses.
- The sentence is damaged; the sense is supplied from 18.1.3. The editor deletes [δέ].
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): πολιτευο- μένη → πολιτευομένη.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 19.5.1 (Holl GCS 25/31:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.5.2Holl GCS 25/31:222
ἀρκέσει γοῦν εἰς ἀνατροπὴν ταύτης τὸ εἶναι αὐτὴν ἀλλοτρίαν θεοῦ *, τοῦ κυρίου σαφῶς λέγοντος ὅτι »οἱ ἱερεῖς ἐν τῷ ἱερῷ βεβηλοῦσι τὸ σάββατον«.
arkesei goun eis anatropēn tautēs to einai autēn allotrian theou *, tou kyriou saphōs legontos hoti »hoi hiereis en tǭ hierǭ bebēlousi to sabbaton«.
It will suffice for its refutation that it is alien to God …, since the Lord clearly says that “the priests in the temple profane the sabbath.”
Textual problem in this passage: see the notes.
Matt 12:5 (quotation, high confidence)
Notes and citation
Summary: Jesus' saying about priests profaning the sabbath refutes them.
- Matt 12:5. The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 19.5.2 (Holl GCS 25/31:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.5.3Holl GCS 25/31:222
ἡ δὲ βεβήλωσις τοῦ σαββάτου τίς αὕτη ἀλλʼ ὅτι ἔργον οὐδεὶς εἰργάζετο ἐν τῷ σαββάτῳ, ἐν δὲ τῷ ἱερῷ οἱ ἱερεῖς θυσίαν ἐπιτελοῦντες ἔλυον τὸ σαββατον, βεβηλοῦντες διὰ τὴν ἐνδελεχῆ τῶν ζῴων θυσίαν;
hē de bebēlōsis tou sabbatou tis hautē allʼ hoti ergon oudeis eirgazeto en tǭ sabbatǭ, en de tǭ hierǭ hoi hiereis thysian epitelountes elyon to sabbaton, bebēlountes dia tēn endelechē tōn zǭōn thysian?
What is this profaning of the sabbath, except that no one did work on the sabbath, but in the temple the priests, offering sacrifice, broke the sabbath, profaning it by the continual sacrifice of animals?
Notes and citation
Summary: Temple sacrifice on the sabbath shows sacrifice was legitimate.
Cite (SBL): Epiphanius, Pan. 19.5.3 (Holl GCS 25/31:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.5.4Holl GCS 25/31:222
Καὶ παρελεύσομαι καὶ ταύτην τὴν αἵρεσιν. συνῆπται γὰρ οὑτος πάλιν ὁ Ηλξαϊ τοῖς μετὰ τὸν Χριστὸν Ἐβιωναίοις, ἀλλὰ καὶ τοῖς Ναζωραίοις τοῖς μετέπειτα γεγονόσι.
Kai pareleusomai kai tautēn tēn hairesin. synēptai gar houtos palin ho Ēlxaï tois meta ton Christon Ebiōnaiois, alla kai tois Nazōraiois tois metepeita gegonosi.
I shall pass over this sect too. For this Elxai again joined the Ebionites after Christ, and also the Nazoraeans who arose later.
Notes and citation
Summary: Elxai also influenced the Ebionites and Nazoraeans.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 19.5.4 (Holl GCS 25/31:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.5.5Holl GCS 25/31:222–223
καὶ κέχρηνται αὐτῷ τέσσαρες αἱρέσεις, ἐπειδὴ θέλγονται τῇ αὐτοῦ πλάνῃ· <ἡ> Ἐβιωναίων τε μετέπειτα <γεγονότων καὶ> Ναζωραίων, Ὀσσαίων τε τῶν καὶ σὺν αὐτῷ καὶ Νασαραίων τῶν ἄνω μοι προδεδηλωμένων.
kai kechrēntai autǭ tessares haireseis, epeidē thelgontai tę̄ autou planę̄; <hē> Ebiōnaiōn te metepeita <gegonotōn kai> Nazōraiōn, Ossaiōn te tōn kai syn autǭ kai Nasaraiōn tōn anō moi prodedēlōmenōn.
And four sects have used him, because they are charmed by his error: that of the Ebionites who arose later and the Nazoraeans, and the Ossaeans who were with him, and the Nasaraeans I described above.
Notes and citation
Summary: Four sects used Elxai's book.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 19.5.5 (Holl GCS 25/31:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.5.6Holl GCS 25/31:223
Αὕτη δὲ ἡ <ἕκτη> αἵρεσις τῶν ἑπτὰ τῶν έν Ἱεροσολύμοις, αἵτινες ἐνέμειναν ἄχρι τῆς τοῦ Χριστοῦ παρουσίας καὶ μετὰ τὴν τοῦ Χριστοῦ ἔνσαρκον παρουσίαν ἄχρι τῆς τῶν Ἱεροσολύμων ἁλώσεως, ἥτις γέγονεν ὑπὸ Τίτου βασιλέως, ἀδελφοῦ Δομετιανοῦ υἱοῦ δὲ Οὐεσπασιανοῦ, ἐν τῷ δευτέρῳ ἔτει τῆς τοῦ πατρὸς αὐτοῦ Οὐεσπασιανοῦ βασιλείας.
Hautē de hē <hektē> hairesis tōn hepta tōn en Hierosolymois, haitines enemeinan achri tēs tou Christou parousias kai meta tēn tou Christou ensarkon parousian achri tēs tōn Hierosolymōn halōseōs, hētis gegonen hypo Titou basileōs, adelphou Dometianou huiou de Ouespasianou, en tǭ deuterǭ etei tēs tou patros autou Ouespasianou basileias.
This is the sixth sect of the seven in Jerusalem, which lasted until the coming of Christ, and after Christ's coming in the flesh until the capture of Jerusalem, which took place under the emperor Titus, brother of Domitian and son of Vespasian, in the second year of the reign of his father Vespasian.
Notes and citation
Summary: The Jewish sects lasted until the fall of Jerusalem.
Cite (SBL): Epiphanius, Pan. 19.5.6 (Holl GCS 25/31:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.5.7Holl GCS 25/31:223
μετὰ δὲ τὴν τῶν Ἱεροσολύμων ἅλωσιν ἐπέμεινεν ἥ τε αὐτὴ καὶ αἱ ἄλλαι ὀλίγῳ τῷ χρόνῳ φημιζόμεναι αἱρέσεις, Σαδδουκαίων φημὶ καὶ Γραμματέων, Φαρισαίων τε καὶ Ἡμεροβαπτιστῶν Ὀσσαίων τε καὶ Νασαραίων καὶ Ἡρῳδιανῶν, ἄχρις οὑ κατὰ καιρὸν καὶ κατὰ χρόνον ἑκάστη αὐτῶν διασκορπισθεῖσα διελύθη.
meta de tēn tōn Hierosolymōn halōsin epemeinen hē te autē kai hai allai oligǭ tǭ chronǭ phēmizomenai haireseis, Saddoukaiōn phēmi kai Grammateōn, Pharisaiōn te kai Hēmerobaptistōn Ossaiōn te kai Nasaraiōn kai Hērǭdianōn, achris hou kata kairon kai kata chronon hekastē autōn diaskorpistheisa dielythē.
After the capture of Jerusalem, this sect and the other sects that were talked of remained for a short time, I mean the Sadducees, Scribes, Pharisees, Hemerobaptists, Ossaeans, Nasaraeans and Herodians, until, in due season and time, each of them was scattered and dissolved.
Notes and citation
Summary: After 70 the sects gradually disappeared.
Cite (SBL): Epiphanius, Pan. 19.5.7 (Holl GCS 25/31:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-5-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 19, chapter 6
19.6.1Holl GCS 25/31:223
6. Ἀρκετῶς δὲ ἔχει ἀπʼ αὐτῆς τῆς αὐτῶν φρενοβλαβείας καὶ τῶν ῥημάτων τοῦ κηρύγματος τοῦ δηλητηρίου ἰοῦ ἀλεξητήριον ἑαυτῷ πάντα νουνεχῆ κατασκευάσαι, καταγνόντα τῆς συρφετώδους αὐτῶν διδασκαλίας τε καὶ λαλιᾶς,
6. Arketōs de echei apʼ autēs tēs autōn phrenoblabeias kai tōn rhēmatōn tou kērygmatos tou dēlētēriou iou alexētērion heautǭ panta nounechē kataskeuasai, katagnonta tēs syrphetōdous autōn didaskalias te kai lalias,
It is enough, from their derangement itself and the words of their preaching, for every sensible person to prepare for himself an antidote to the deadly poison, condemning their rubbishy teaching and talk,
Notes and citation
Summary: Their own words provide the antidote.
Cite (SBL): Epiphanius, Pan. 19.6.1 (Holl GCS 25/31:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.6.2Holl GCS 25/31:223
καὶ μάλιστα τοῦ κυρίου εὐθὺς λέγοντος ἔν τε τῷ νόμῳ καὶ ἐν τῷ εὐαγγελίῳ »οὐκ ἔσονταί σοι θεοὶ ἕτεροι« »οὐ λήψῃ ὄνομά τινος ἑτέρου ἐπὶ ὅρκῳ«, καὶ πάλιν ἐν τῷ εὐαγγελίῳ λέγοντος »μὴ ὀμνύναι μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἕτερόν τινα ὅρκον, ἀλλʼ ἤτω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ· τὸ περισσότερον γὰρ τούτων ἐκ τοῦ πονηροῦ ὑπάρχει«.
kai malista tou kyriou euthys legontos en te tǭ nomǭ kai en tǭ euangeliǭ »ouk esontai soi theoi heteroi« »ou lēpsę̄ onoma tinos heterou epi horkǭ«, kai palin en tǭ euangeliǭ legontos »mē omnynai mēte ton ouranon mēte tēn gēn mēte heteron tina horkon, allʼ ētō hymōn to nai nai kai to ou ou; to perissoteron gar toutōn ek tou ponērou hyparchei«.
especially since the Lord says at once, in the law and in the Gospel, “You shall have no other gods,” “You shall not take the name of another in an oath”; and again, in the Gospel, “Do not swear either by heaven or by earth or by any other oath, but let your yes be yes and your no no; for what is more than these comes from the evil one.”
Exod 20:3 (quotation, high confidence) · Exod 23:13 (allusion, medium confidence) · Matt 5:34 (quotation, high confidence) · Matt 5:37 (quotation, high confidence) · Jas 5:12 (quotation, medium confidence)
Notes and citation
Summary: Scripture forbids other gods and oaths.
- Exod 20:3; cf. Exod 23:13; Matt 5:34–37 with Jas 5:12, freely combined.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 19.6.2 (Holl GCS 25/31:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.6.3Holl GCS 25/31:223
ἐγὼ δὲ περὶ τούτου νομίζω θεσπίσαι τὸν κύριον διὰ τὸ μέλλειν τινὰς λέγειν ἐν ἄλλοις ὀνόμασιν ὅρκον προβάλλεσθαι· πρῶτον μὲν οὐν ὅτι οὐ δεῖ ὀμνύναι οὔτε αὐτὸν τὸν κύριον οὔτε ἄλλον τινὰ ὅρκον· <ἐκ> τοῦ γὰρ πονηροῦ ἐστι τὸ πονηρὸς δὲ ἄρα καὶ ὁ ἐν τῷ Ἠλξαΐ λαλήσας,
egō de peri toutou nomizō thespisai ton kyrion dia to mellein tinas legein en allois onomasin horkon proballesthai; prōton men oun hoti ou dei omnynai oute auton ton kyrion oute allon tina horkon; <ek> tou gar ponērou esti to ponēros de ara kai ho en tǭ Ēlxaï lalēsas,
I think the Lord gave this command because some would propose oaths by other names: first, that one must not swear either by the Lord himself or by any other oath; for it is from the evil one. So the one who spoke in Elxai is also evil,
Notes and citation
Summary: The one who inspired Elxai's oaths is the evil one.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 19.6.3 (Holl GCS 25/31:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.6.4Holl GCS 25/31:223–224
ὁ καταναγκάσας οὐ μόνον ἐν θεῷ ὀμνύναι, ἀλλὰ καὶ ἐν ἁλὶ καὶ ἐν ὕδατι καὶ <ἐν καὶ> ἐν αἰθέρι καὶ ἐν ἀνέμῳ καὶ ἐν τῇ γῇ καὶ ἐν οὐρανῷ. δὲ ὡς ἐν παρόδῳ διὰ τῶν δύο λόγων πρὸς ἀντίθεσιν τῆς αὐτοῦ πλάνης ἀντιδότῳ χρήσασθαι τὸν βουλόμενον ἰατρευθῆναι.
ho katanankasas ou monon en theǭ omnynai, alla kai en hali kai en hydati kai <en kai> en aitheri kai en anemǭ kai en tę̄ gę̄ kai en ouranǭ. de hōs en parodǭ dia tōn dyo logōn pros antithesin tēs autou planēs antidotǭ chrēsasthai ton boulomenon iatreuthēnai.
who compelled [them] to swear not only by God but also by salt, by water, by … ether, by wind, by the earth and by heaven. [It is enough,] in passing, for anyone who wishes to be healed to use these two sayings as an antidote against his error.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Two sayings of Scripture suffice against Elxai's oaths.
- The text is damaged here.
Cite (SBL): Epiphanius, Pan. 19.6.4 (Holl GCS 25/31:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-6-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
19.6.5Holl GCS 25/31:224
παρελθὼν δὲ τούτου τὴν ἐρεσχελίαν καὶ τὸ ὕπουλον ταύτης τῆς αἱρέσεως ἐφεξῆς ποιήσομαι τῆς ἑβδόμης αἱρέσεως τὸν ἔλεγχον, τῆς παρὰ τοῖς αὐτοῖς τότε νομιτευομένης καὶ ἔστιν αὕτη·
parelthōn de toutou tēn ereschelian kai to hypoulon tautēs tēs haireseōs ephexēs poiēsomai tēs hebdomēs haireseōs ton elenchon, tēs para tois autois tote nomiteuomenēs kai estin hautē;
Passing over his nonsense and the festering deceit of this sect, I shall next refute the seventh sect, which was then customary among the same people; it is this:
Notes and citation
Summary: Transition to the seventh Jewish sect.
Cite (SBL): Epiphanius, Pan. 19.6.5 (Holl GCS 25/31:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-19-6-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 20, chapter 1
20.1.1Holl GCS 25/31:224
Μετὰ ταύτην δὲ καὶ μετὰ ταύτας πάλιν ἑβδόμη ἠν Ἡρῳδιανῶν καλουμένη. οὐδὲν δὲ ἴσχον τι παρηλλαγμένον οὑτοι, ἀλλὰ ὅλοι Ἰουδαῖοι > ἀργοί τε καὶ ὑποκριταί. Ἡρῴδην δὲ οὗτοι ἡγοῦντο Χριστόν, Χριστὸν τὸν ἐν πάσαις γραφαῖς νόμου τε καὶ προφητῶν προσδοκώμενον νομίσαντες αὐτὸν εἶναι τὸν Ἡρῴδην,
Meta tautēn de kai meta tautas palin hebdomē ēn Hērǭdianōn kaloumenē. ouden de ischon ti parēllagmenon houtoi, alla holoi Ioudaioi > argoi te kai hypokritai. Hērǭdēn de houtoi hēgounto Christon, Christon ton en pasais graphais nomou te kai prophētōn prosdokōmenon nomisantes auton einai ton Hērǭdēn,
After this sect, and after these, there was again a seventh, called the Herodians. They had nothing different, but were Jews in everything, idle and hypocrites. They regarded Herod as the Christ, thinking that Herod was the Christ expected in all the Scriptures of the law and the prophets,
Mark 3:6 (allusion, medium confidence)
Notes and citation
Summary: The Herodians thought Herod was the Christ.
- Epiphanius's explanation of the Herodians of the Gospels.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 20.1.1 (Holl GCS 25/31:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-1). (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.
20.1.2Holl GCS 25/31:224
καὶ ἐπʼ αὐτῷ ἀπατώμενοι ἐσεμνύνοντο τῷ Ἡρῴδῃ, ἐκ τοῦ ῥητοῦ συναρπασθέντες (διὰ τοῦ καὶ εἰς χάριν τοῦ τότε βασιλέως κενοδοξῆσαι) τοῦ εἰρημένου οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα οὔτε ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἴως ἂν ἔλθῃ ᾧ ἀπόκειται« ἢ ὡς ἔχει τὰ ἄλλα ἀντίγραφα »ἕως ἔλθῃ ᾧ τὰ ἀποκείμενα«·
kai epʼ autǭ apatōmenoi esemnynonto tǭ Hērǭdę̄, ek tou rhētou synarpasthentes (dia tou kai eis charin tou tote basileōs kenodoxēsai) tou eirēmenou ouk ekleipsei archōn ex Iouda oute hēgoumenos ek tōn mērōn autou, iōs an elthę̄ hǭ apokeitai« ē hōs echei ta alla antigrapha »heōs elthę̄ hǭ ta apokeimena«;
and, deceived about him, they took pride in Herod, carried away by the text (and also to flatter the king of that time) which says, “A ruler shall not fail from Judah nor a leader from his thighs, until he comes for whom it is reserved,” or as the other copies have it, “until the things reserved for him come”;
Textual problem in this passage: see the notes.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: The Herodians applied Jacob's prophecy to Herod.
- Gen 49:10 LXX, with a variant reading.
Notes on the original text
- Digital text corrected (OCR slip for διά and a lost opening parenthesis): συναρπασθέντες Μὰ τοῦ → συναρπασθέντες (διὰ τοῦ.
Cite (SBL): Epiphanius, Pan. 20.1.2 (Holl GCS 25/31:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-2). (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.
20.1.3Holl GCS 25/31:224–225
ἐπειδήπερ ὁ Ἡρῴδης υἱὸς Ἀντιπάτρου ἐτύγχανεν Ἀσκαλωνίτου τινὸς ἱεροδούλου Ἀπόλλωνος τοῦ εἰδώδου· οὗ ὁ πατὴρ τοῦ αὐτοῦ Ἀντιπάτρου Ἠρῴδης μὲν ἦν τοὔνομα, υἱὸς δὲ ἦν καὶ αὐτὸς Ἀντιπάτρου. αἰχμάλωτος δὲ ἤχθη ὑπὸ Ἰδουμαίων ὁ αὐτὸς Ἀντίπατρος κἀκεῖσε ἐν τῇ Ἰδουμαίᾳ διατρίβων ἐγέννησε τὸν Ἡρῴδην.
epeidēper ho Hērǭdēs huios Antipatrou etynchanen Askalōnitou tinos hierodoulou Apollōnos tou eidōdou; hou ho patēr tou autou Antipatrou Ērǭdēs men ēn tounoma, huios de ēn kai autos Antipatrou. aichmalōtos de ēchthē hypo Idoumaiōn ho autos Antipatros kakeise en tę̄ Idoumaią diatribōn egennēse ton Hērǭdēn.
since Herod was the son of Antipater, of Ascalon, a temple slave of the idol Apollo. Antipater's father was named Herod, and he too was son of an Antipater. This Antipater was taken captive by Idumaeans and, living there in Idumaea, begot Herod.
Notes and citation
Summary: Herod's ancestry from Ascalon and Idumaea.
- Epiphanius's account of Herod's descent follows a hostile tradition (cf. Justin, Dial. 52).
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): τοὔ- νομα → τοὔνομα.
Cite (SBL): Epiphanius, Pan. 20.1.3 (Holl GCS 25/31:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-3). (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.
20.1.4Holl GCS 25/31:225
τοῦ δὲ πατρὸς πένητος ὄντος καὶ μὴ δυναμένου λύτροις ῥύσασθαι τὸν υἱόν, λέγω δὴ τὸν Ἀντίπατρον, ἔμεινε πολλῷ τῷ χρόνῳ δουλεύων· ὕστερον δὲ ἐλυτρώθη ἐξ ἐράνου τῶν πολιτῶν σὺν τῷ παιδίῳ Ἡρῴδῃ καὶ μετῆλθεν εἰς τὰ οἰκεῖα. διόπερ τινὲς αὐτὸν λέγουσιν Ἰδουμαῖον, ἄλλοι δὲ Ἀσκαλωνίτην ἴσασιν.
tou de patros penētos ontos kai mē dynamenou lytrois rhysasthai ton huion, legō dē ton Antipatron, emeine pollǭ tǭ chronǭ douleuōn; hysteron de elytrōthē ex eranou tōn politōn syn tǭ paidiǭ Hērǭdę̄ kai metēlthen eis ta oikeia. dioper tines auton legousin Idoumaion, alloi de Askalōnitēn isasin.
Since his father was poor and could not ransom his son, I mean Antipater, he remained a slave for a long time; later he was ransomed by a collection of the citizens together with the child Herod and returned home. That is why some call him an Idumaean, while others know him as an Ascalonite.
Notes and citation
Summary: Why Herod's family is called Idumaean or Ascalonite.
Cite (SBL): Epiphanius, Pan. 20.1.4 (Holl GCS 25/31:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-4). (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.
20.1.5Holl GCS 25/31:225
ὕστερον δὲ ἐφιλιώθη † Δημητρίῳ καὶ ἐπίτροπος κατέστη ἐπὶ τῆς Ἰουδαίας, ἐν γνώσει τε γέγονεν Αὐγούστῳ βασιλεῖ καὶ ἀπὸ τοῦ ἐπιτροπεύειν προσηλυτεύει, περιτέμνεταί τε αὐτὸς καὶ περιτέμνει Ἡρῴδην τὸν υἱόν, εἰς ὃν ἠλθεν ὁ κλῆρος τῆς τῶν Ἰουδαίων βασιλείας· ἦν δὲ βασιλεὺς ἐν τῇ Ἰουδαίᾳ ὑπὸ βασιλέα Αὔγουστον ὑπόσπονδος ὑπάρχων.
hysteron de ephiliōthē † Dēmētriǭ kai epitropos katestē epi tēs Ioudaias, en gnōsei te gegonen Augoustǭ basilei kai apo tou epitropeuein prosēlyteuei, peritemnetai te autos kai peritemnei Hērǭdēn ton huion, eis hon ēlthen ho klēros tēs tōn Ioudaiōn basileias; ēn de basileus en tę̄ Ioudaią hypo basilea Augouston hypospondos hyparchōn.
Later he became a friend of … and was appointed procurator of Judea; he became known to the emperor Augustus, and from his procuratorship became a proselyte; he was circumcised himself and circumcised his son Herod, to whom the lot of the Jewish kingdom came. He was king in Judea under the emperor Augustus as an ally.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Antipater became procurator and a proselyte; Herod became king under Augustus.
- A dagger marks the name Demetrius as corrupt (perhaps Hyrcanus or Pompey).
Cite (SBL): Epiphanius, Pan. 20.1.5 (Holl GCS 25/31:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-5). (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.
20.1.6Holl GCS 25/31:225
ἐπεὶ οὖν ἐξ ἀλλοφύλων οὗτος βασιλεύει, κατὰ διαδοχὴν δὲ διήρκεσεν ἀπὸ τοῦ Ἰούδα καὶ ἀπὸ τοῦ Δαυὶδ τὸ βασίλειον καὶ οἱ ἐκ τοῦ Ἰούδα ἄρχοντες καὶ πατριάρχαι <ἐξέλιπον> μετέστη δὲ βασίλειον εἰς ἀλλόφυλον, πιθανὸν ἔδοξεν [ἐν] τῇ ὑπολήψει τῶν πεπλανημένων τὸ ἀπατηθῆναι καὶ νομίσαι αὐτὸν Χριστὸν εἶναι,
epei oun ex allophylōn houtos basileuei, kata diadochēn de diērkesen apo tou Iouda kai apo tou Dauid to basileion kai hoi ek tou Iouda archontes kai patriarchai <exelipon> metestē de basileion eis allophylon, pithanon edoxen [en] tę̄ hypolēpsei tōn peplanēmenōn to apatēthēnai kai nomisai auton Christon einai,
Since, then, this man reigned though of foreign descent, while the kingdom had continued in succession from Judah and from David, and the rulers and patriarchs from Judah had failed and the kingdom had passed to a foreigner, it seemed plausible to the minds of those in error to be deceived and to think he was the Christ,
Notes and citation
Summary: Herod's foreign kingship made the error plausible.
Cite (SBL): Epiphanius, Pan. 20.1.6 (Holl GCS 25/31:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-6). (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.
20.1.7Holl GCS 25/31:225–226
ἀπὸ τῆς ἀκολουθίας τοῦ προειρημένου ῥητοῦ τοῦ »οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται«, ὡς εἶναι τοῦτο > παρ αὐτοῖς νοητέον, ὅτι τούτῳ ἀπέκειτο, φησίν· ἐξέλιπον γὰρ ἐκεῖνοι καὶ αὑτος οὐκ ἀπὸ γένους τοῦ Ἰούδα, ἀλλʼ οὔτε ὅλως τοῦ Ἰσραὴλ ὑπάρχει· τ<οι>ούτῳ δὲ ἀπέκειτο <τὸ>
apo tēs akolouthias tou proeirēmenou rhētou tou »ouk ekleipsei archōn ex Iouda, heōs an elthę̄ hǭ apokeitai«, hōs einai touto > par autois noēteon, hoti toutǭ apekeito, phēsin; exelipon gar ekeinoi kai hautos ouk apo genous tou Iouda, allʼ oute holōs tou Israēl hyparchei; t<oi>outǭ de apekeito <to>
from the sequence of the text already quoted, “A ruler shall not fail from Judah, until he comes for whom it is reserved,” so that among them it was to be understood that “it was reserved for this man,” they say; for those had failed, and he was not of the race of Judah, nor of Israel at all; and for such a one was reserved the
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: The Herodians' reading of Gen 49:10.
- The sentence breaks off in the digital text.
Cite (SBL): Epiphanius, Pan. 20.1.7 (Holl GCS 25/31:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-1-7). (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.
Haer. 20, chapter 2
20.2.1Holl GCS 25/31:226
2. ἀλλʼ ἐλέγχει αὐτοὺς ἡ ἀκολουθία φάσκουσα ὅτι »αὐτὸς προσδοκία ἐθνῶν καὶ ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν«. ποῖον δὲ τῶν ἐθνῶν ἐπὶ Ἡρῴδῃ ἤλπισεν; ποία δὲ προσδοκία ἐθνῶν Ἡρῴδην καραδοκεῖ; λῶς δὲ παρʼ αὐτοῖς ἐπληροῦτο τό ἐκοιμήθη ὡς λέων καὶ ὡς σκύμνος λέοντος, τίς ἐξεγερεῖ αὐτόν‘;
2. allʼ elenchei autous hē akolouthia phaskousa hoti »autos prosdokia ethnōn kai epʼ autǭ ethnē elpiousin«. poion de tōn ethnōn epi Hērǭdę̄ ēlpisen? poia de prosdokia ethnōn Hērǭdēn karadokei? lōs de parʼ autois eplērouto to ekoimēthē hōs leōn kai hōs skymnos leontos, tis exegerei auton‘?
But the sequence refutes them, saying, “He is the expectation of the nations, and in him nations will hope.” Which of the nations hoped in Herod? What expectation of the nations waits for Herod? And how was it fulfilled among them, “He lay down like a lion and like a lion's whelp; who shall rouse him?”
Gen 49:10 (quotation, high confidence) · Gen 49:9 (quotation, high confidence)
Notes and citation
Summary: The rest of Jacob's prophecy cannot apply to Herod.
- Gen 49:10, 9 LXX.
Notes on the original text
- Digital text corrected (OCR slip): τῶν Μνῶν ἐπὶ → τῶν ἐθνῶν ἐπὶ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 20.2.1 (Holl GCS 25/31:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-2-1). (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.
20.2.2Holl GCS 25/31:226
ποῦ δὲ »ἔπλυνεν ἐν αἵματι τὴν στολὴν αὐτοῦ. ὁ Ἡρῴδης ἢ ἐν αἵματι σταφυλῆς τὸ περιβόλαιον αὐτοῦ‘. ὡς ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς τὸ σῶμα αὐτοῦ ῥαντίσας αἵματι τῷ ἰδίῳ καὶ ἐν αἵματι σταφυλῆς τὸ περιβόλαιον αὐτοῦ;
pou de »eplynen en haimati tēn stolēn autou. ho Hērǭdēs ē en haimati staphylēs to peribolaion autou‘. hōs ho kyrios hēmōn Iēsous Christos to sōma autou rhantisas haimati tǭ idiǭ kai en haimati staphylēs to peribolaion autou?
And where did Herod “wash his robe in blood, or his garment in the blood of the grape,” as our Lord Jesus Christ did, sprinkling his body with his own blood, and his garment in the blood of the grape?
Gen 49:11 (quotation, high confidence)
Notes and citation
Summary: Only Christ washed his robe in his own blood.
- Gen 49:11 LXX.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 20.2.2 (Holl GCS 25/31:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-2-2). (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.
20.2.3Holl GCS 25/31:226
ἀλλὰ νόει ὃ λέγω. δώσει γὰρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν.« ἵνα γὰρ δείξῃ τὸ καθάρσιον τῆς τοῦ λαοῦ τοῦ κυρίου καταστάσεως, ἠλθεν διὰ τοῦ ἰδίου αἵματος τῆς διδασκαλίας καθᾶραι τοὺς ὀδόντας τῶν ἀνθρώπων τοὺς εἰς αἷμα κνίσης καὶ ἀθεμίτου θυσίας μεμολυσμένους.
alla noei ho legō. dōsei gar soi ho kyrios synesin en pasin.« hina gar deixę̄ to katharsion tēs tou laou tou kyriou katastaseōs, ēlthen dia tou idiou haimatos tēs didaskalias katharai tous odontas tōn anthrōpōn tous eis haima knisēs kai athemitou thysias memolysmenous.
“But understand what I say; for the Lord will give you understanding in all things.” For to show the purification of the state of the Lord's people, he came to cleanse, by his own blood, [the blood] of his teaching, the teeth of human beings, which had been defiled with the blood of the smoke of unlawful sacrifice.
2 Tim 2:7 (quotation, high confidence) · Gen 49:12 (allusion, medium confidence)
Notes and citation
Summary: Christ came to purify those defiled by sacrifice.
- 2 Tim 2:7. “Teeth” alludes to Gen 49:12.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 20.2.3 (Holl GCS 25/31:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-2-3). (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.
20.2.4Holl GCS 25/31:226
καὶ τί μοι τὰ πλήθη λέγειν; πολλὰ γὰρ ἐστι καὶ οὐκ ἐνδέχεται ὁ χρόνος πρὸς ἀντίθεσιν τῶν προειρημένων αἱρέσεων ἐπιμηκύνειν τὸν λόγον.
kai ti moi ta plēthē legein? polla gar esti kai ouk endechetai ho chronos pros antithesin tōn proeirēmenōn haireseōn epimēkynein ton logon.
And why should I tell the multitude of them? For they are many, and time does not allow me to lengthen my discourse in answering the sects already described.
Notes and citation
Summary: Epiphanius cuts short his refutation.
Cite (SBL): Epiphanius, Pan. 20.2.4 (Holl GCS 25/31:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-2-4). (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. 20, chapter 3
20.3.1Holl GCS 25/31:226
3. Ἀλλʼ αὗται μὲν αἱ ἑπτὰ ἦσαν ἐν Ἰσραήλ, ἐν τῇ Ἱερουσαλὴμ καὶ ἐν τῇ Ἰουδαίᾳ, αἱ δὲ τέσσαρες αἱ προειρημέναι παρὰ Σαμαρείταις ἐν τῇ Σαμαρείᾳ· αἱ πλείους δὲ καθῃρέθησαν, οὐδέτι γὰρ Γραμματεῖς, οὐκέτι Φαρισαῖοι, οὐκέτι Σαδδουκαῖοι, οὐκέτι Ἡμεροβαπτισταί, οὐκέτι Ἡρῳδιανοί·
3. Allʼ hautai men hai hepta ēsan en Israēl, en tę̄ Hierousalēm kai en tę̄ Ioudaią, hai de tessares hai proeirēmenai para Samareitais en tę̄ Samareią; hai pleious de kathę̄rethēsan, oudeti gar Grammateis, ouketi Pharisaioi, ouketi Saddoukaioi, ouketi Hēmerobaptistai, ouketi Hērǭdianoi;
These seven, then, were in Israel, in Jerusalem and Judea, and the four already described among the Samaritans in Samaria. Most have been destroyed: there are no longer Scribes, no longer Pharisees, no longer Sadducees, no longer Hemerobaptists, no longer Herodians;
Notes and citation
Summary: Most of the Jewish and Samaritan sects have died out.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 20.3.1 (Holl GCS 25/31:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-3-1). (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.
20.3.2Holl GCS 25/31:226
μόνοι δέ τινες ἐν σπάνει εὑρίσκονται εἴπου εἱς ἢ δύο Νασαρηνοὶ ὑπὲρ τὴν ἄνω Θηβαΐδα καὶ ἐπέκεινα τῆς Ἀραβίας καὶ Ὀσσαίων τὸ λεῖμμα, οὐκέτι ἰουδαΐζον ἀλλὰ συναφθὲν Σαμψίταις τοῖς κατὰ διαδοχὴν ἐν τοῖς πέραν τῆς νεκρᾶς θαλάσσης ὑπερκειμένοις· νυνὶ δὲ τῇ τῶν Ἐβιωναίων αἱρέσει συνήφθησαν.
monoi de tines en spanei heuriskontai eipou heis ē dyo Nasarēnoi hyper tēn anō Thēbaïda kai epekeina tēs Arabias kai Ossaiōn to leimma, ouketi ioudaïzon alla synaphthen Sampsitais tois kata diadochēn en tois peran tēs nekras thalassēs hyperkeimenois; nyni de tę̄ tōn Ebiōnaiōn hairesei synēphthēsan.
only a few are rarely found, perhaps one or two Nasarenes beyond the upper Thebaid and past Arabia, and the remnant of the Ossaeans, no longer practicing Judaism but joined to the Sampsites who succeeded them, living beyond the Dead Sea; and now they have joined the sect of the Ebionites.
Notes and citation
Summary: Remnants of the Nasaraeans and Ossaeans survive, now joined to the Ebionites.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 20.3.2 (Holl GCS 25/31:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-3-2). (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.
20.3.3Holl GCS 25/31:226–227
καὶ γέγονε λῆξαι μὲν αὐτοὺς ἀπὸ Ἰουδαϊσμοῦ, ὥσπερ δὲ ῥίζαν τμηθῆναι ἢ σῶμα ἑρπετοῦ καὶ ἐξ αὐτοῦ φῦναι δικέφαλον καὶ ἄρριζον ὄφιν ἐν ἑνὶ σώματι ἡμιτόμῳ ἐκπεφυκότα καὶ ἐξηρτημένον.
kai gegone lēxai men autous apo Ioudaïsmou, hōsper de rhizan tmēthēnai ē sōma herpetou kai ex autou phynai dikephalon kai arrizon ophin en heni sōmati hēmitomǭ ekpephykota kai exērtēmenon.
And it came about that they ceased from Judaism, as if a root had been cut, or a reptile's body, and from it had grown a two-headed, rootless snake, sprouting from one half-severed body and hanging from it.
Notes and citation
Summary: These remnants are like a two-headed snake cut from Judaism.
Cite (SBL): Epiphanius, Pan. 20.3.3 (Holl GCS 25/31:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-3-3). (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.
20.3.4Holl GCS 25/31:227
Ἐως ὡδε ἡ περὶ τῶν τεσσάρων αἱρέσεων τῶν Σαμαρειτῶν διαλογὴ καὶ τῶν ἑπτὰ τῶν Ἰουδαίων, ἐξ ὡν οὐκέτι φέρονται <ἀλλʼ> ἢ τρεῖς μόναι τῶν Σαμαρειτῶν, λέγω δὴ <ἡ> Γοροθηνῶν τε Δοσιθέων καὶ Σεβουαίων, Ἐσσηνῶν δὲ οὐ πάνυ, ἀλλʼ ὡς ἐν σκότῳ τεθαμμένων· παρὰ δὲ τοῖς Ἱουδαίοις οὐκέτι ἀλλʼ ἢ Ὀσσαίων καὶ Νασαραίων ὀλίγοι ἀφωρισμένοι. Ὀσσαῖοι δὲ μετέστησαν ἀπὸ Ἰουδαϊσμοῦ εἰς τὴν τῶν Σαμψαίων αἵρεσιν, οἵτινες, οὐκέτι οὔτε Ἰουδαῖοι ὑπάρχουσιν οὔτε Χριστιανοί. ταῦτά μοι περὶ τῶν προειρημένων ews woe exetw.
Eōs hōde hē peri tōn tessarōn haireseōn tōn Samareitōn dialogē kai tōn hepta tōn Ioudaiōn, ex hōn ouketi pherontai <allʼ> ē treis monai tōn Samareitōn, legō dē <hē> Gorothēnōn te Dositheōn kai Sebouaiōn, Essēnōn de ou pany, allʼ hōs en skotǭ tethammenōn; para de tois Hioudaiois ouketi allʼ ē Ossaiōn kai Nasaraiōn oligoi aphōrismenoi. Ossaioi de metestēsan apo Ioudaïsmou eis tēn tōn Sampsaiōn hairesin, hoitines, ouketi oute Ioudaioi hyparchousin oute Christianoi. tauta moi peri tōn proeirēmenōn ews woe exetw.
So far the account of the four sects of the Samaritans and the seven of the Jews. Of these only three of the Samaritans are still current, I mean the Gorothenes, Dositheans and Sebuaeans, but the Essenes hardly at all, but as though buried in darkness; and among the Jews only a few Ossaeans and Nasaraeans, set apart. The Ossaeans passed from Judaism to the sect of the Sampsaeans, who are no longer either Jews or Christians. Let this much be said by me about those already described.
Notes and citation
Summary: Summary of which sects survive.
- The last words are in Latin letters in the digital text (a transliteration of ἕως ὧδε ἐχέτω, “let it end here”).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 20.3.4 (Holl GCS 25/31:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-20-3-4). (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.
Haer. 21, chapter 1
21.1.1Holl GCS 25/31:238
Σίμωνος γίνεται τοῦ μάγου πρώτη αἵρεσις ἀπὸ Χριστοῦ καὶ δεῦρο ἀρξαμένη, οὐσα αὕτη τῶν εἰς ὄνομα Χριστοῦ οὐκ ὀρθῶς οὐδὲ εὐαγῶς <πιστευόντων> ἀλλὰ κατὰ τὴν παραπεποιημένην ἐν φθορὰν τὰ δεινὰ ἐργαζομένων.
Simōnos ginetai tou magou prōtē hairesis apo Christou kai deuro arxamenē, ousa hautē tōn eis onoma Christou ouk orthōs oude euagōs <pisteuontōn> alla kata tēn parapepoiēmenēn en phthoran ta deina ergazomenōn.
The first sect beginning from Christ onward is that of Simon the magician. It is among those who [believe] in the name of Christ not rightly nor piously, but who work terrible things according to their corrupted [teaching].
Notes and citation
Summary: Simon Magus founded the first sect after Christ.
- Epiphanius's account of Simon draws on Irenaeus, Against Heresies 1.23.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.1 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.1.1 (Holl GCS 25/31:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-1-1). (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.
21.1.2Holl GCS 25/31:238
οὗτος ὁ Σίμων γόης ἦν, ἀπὸ Μῶν δὲ ὡρμᾶτο τῆς πόλεως τῆς ἐν τῇ Σαμαρείᾳ, νυνὶ κώμης ὑπαρχούσης. ἐφαντασίαζε δὲ τὸ γένος τῶν Σαμαρειτῶν ταῖς μαγείαις ἐξαπατῶν τε καὶ δελεάζων,
houtos ho Simōn goēs ēn, apo Mōn de hōrmato tēs poleōs tēs en tę̄ Samareią, nyni kōmēs hyparchousēs. ephantasiaze de to genos tōn Samareitōn tais mageiais exapatōn te kai deleazōn,
This Simon was a sorcerer; he came from Gitta, the city in Samaria, now a village. He enthralled the Samaritan people with his magic, deceiving and luring them,
Acts 8:9 (allusion, high confidence)
Notes and citation
Summary: Simon, a sorcerer from Gitta, deceived the Samaritans.
- The place name is garbled in the digital text (Μῶν); Gitta is the usual form (Justin, 1 Apol. 26).
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.1.2 (Holl GCS 25/31:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-1-2). (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.
21.1.3Holl GCS 25/31:238
ἔλεγεν δὲ ἑαυτὸν εἶναι τὴν μεγάλην δύναμιν τοῦ θεοῦ καὶ ἄνωθεν καταβεβηκέναι. τὸν πατέρα δὲ ἔλεγεν ἑαυτὸν τοῖς Σαμαρείταις, Ἰουδαίοις δὲ ἔλεγεν ἑαυτὸν εἶναι τὸν υἱόν, παθόντα δὲ μὴ πεπονθέναι. ἀλλὰ δοκήσει μόνον.
elegen de heauton einai tēn megalēn dynamin tou theou kai anōthen katabebēkenai. ton patera de elegen heauton tois Samareitais, Ioudaiois de elegen heauton einai ton huion, pathonta de mē peponthenai. alla dokēsei monon.
and he said that he was the great power of God and had come down from above. To the Samaritans he said he was the Father, to the Jews that he was the Son, who suffered without having suffered, but only in appearance.
Acts 8:10 (allusion, high confidence)
Notes and citation
Summary: Simon claimed to be the great power of God, Father and Son.
- Acts 8:10.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 21.1.3 (Holl GCS 25/31:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-1-3). (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.
21.1.4Holl GCS 25/31:238–239
ὑπεκορίσθη δὲ οὗτος τοὺς ἀποστόλους καὶ αὐτὸς δὲ ὁμοίως] ἴσα τοῖς ἄλλοις ὑπὸ Φιλίππου ἐβαπτίσθη μετὰ πολλῶν. οἱ πάντες δὲ χωρὶς αὐτοῦ ἐξεδέξαντο τὴν τῶν μεγάλων ἀποστόλων παρουσίαν καὶ διὰ τῆς αὐτῶν χειροθεσίας ἔλαβον πνεῦμα ἅγιον, ἐπειδήπερ Φίλιππος διάκονος ὢν οὐκ εἶχεν ἐξουσίαν τῆς χειροθεσίας τοῦ διʼ αὐτῆς διδόναι πνεῦμα ἅγιον.
hypekoristhē de houtos tous apostolous kai autos de homoiōs] isa tois allois hypo Philippou ebaptisthē meta pollōn. hoi pantes de chōris autou exedexanto tēn tōn megalōn apostolōn parousian kai dia tēs autōn cheirothesias elabon pneuma hagion, epeidēper Philippos diakonos ōn ouk eichen exousian tēs cheirothesias tou diʼ autēs didonai pneuma hagion.
He attached himself to the apostles and was baptized by Philip like the others, together with many. All except him received the coming of the great apostles and through their laying on of hands received the Holy Spirit, since Philip, being a deacon, did not have the authority of the laying on of hands to give the Holy Spirit through it.
Textual problem in this passage: see the notes.
Acts 8:13 (allusion, high confidence) · Acts 8:17 (allusion, high confidence)
Notes and citation
Summary: Simon was baptized by Philip; the apostles' hands gave the Spirit to the others.
- Acts 8:13–17. “Attached himself” renders ὑπεκορίσθη, probably a corruption.
Topics: Baptism, Church office
Cite (SBL): Epiphanius, Pan. 21.1.4 (Holl GCS 25/31:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-1-4). (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.
21.1.5Holl GCS 25/31:239
οὐκ ὀρθὴν δὲ ὁ Σίμων ἔχων τὴν καρδίαν οὔτε τὸν λογισμόν, αἰσχροκερδίᾳ δέ τινι καὶ φιλοχρημοσύνῃ προσανέχων καὶ τῆς μοχθηρᾶς αὐτοῦ ἐπιτηδεύσεως ἐκτὸς βαίνων οὐδαμῶς. προσέφερε χρήματα Πέτρῳ τῷ ἀποστόλῳ, ὅπως δῴη αὐτῷ ἐξουσίαν ἐν τῇ ἐπιθέσει τῶν χειρῶν πνεῦμα ἅγιον παρέχειν, λογισάμενος ὀλίγον δώσειν πολλὴν δὲ ἀντὶ ὀλίγου τιὰ τοῦ ἄλλοις παρέχειν πνεῦμα ἐπισωρεῦσαι χρημάτων πληθὺν καὶ ἐπικερδῆσαι.
ouk orthēn de ho Simōn echōn tēn kardian oute ton logismon, aischrokerdią de tini kai philochrēmosynę̄ prosanechōn kai tēs mochthēras autou epitēdeuseōs ektos bainōn oudamōs. prosephere chrēmata Petrǭ tǭ apostolǭ, hopōs dǭē autǭ exousian en tę̄ epithesei tōn cheirōn pneuma hagion parechein, logisamenos oligon dōsein pollēn de anti oligou tia tou allois parechein pneuma episōreusai chrēmatōn plēthyn kai epikerdēsai.
But Simon, whose heart and reasoning were not right, devoted to base gain and love of money, and never stepping outside his wicked practice, offered money to Peter the apostle, that he might give him the authority to confer the Holy Spirit by the laying on of hands, reckoning that he would give a little and, in return for the little, by giving the Spirit to others would heap up a great amount of money and make a profit.
Acts 8:18 (allusion, high confidence) · Acts 8:21 (allusion, high confidence)
Notes and citation
Summary: Simon offered Peter money for the power to give the Spirit.
- Acts 8:18–21.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.1.5 (Holl GCS 25/31:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-1-5). (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. 21, chapter 2
21.2.1Holl GCS 25/31:239
2. Οὺτος μὲν οὐν ἔχων τὴν διάνοιαν πεπονηρευμένην ἀπὸ τῆς ἐν τῇ μαγείᾳ δαιμονιώδους πλάνης καὶ πεφαντασιωμένην, πρόχειρος ὢν ἀεὶ τῆς ἑαυτοῦ κακίας τὰ βαρβαρικὰ καὶ δαιμονίων πράγματα διὰ τῆς ἑαυτοῦ μαγγανείας ἐπιδείκνυσθαι, παρελθὼν εἰς μέσον καὶ προσχήματι ὀνόματος Χριστοῦ, ὡς ἐλλέβορον μέλιτι παραπλέκων, δηλητήριον τοῖς ὑπʼ αὐτοῦ ἀγρευθεῖσιν εἰς τὴν κακομήχανον αὐτοῦ πλάνην παρενθεὶς τῷ τοῦ ὀνόματος ἀξιώματι Χριστοῦ θάνατον ἐνεποίησεν τοῖς πεισθεῖσιν.
2. Outos men oun echōn tēn dianoian peponēreumenēn apo tēs en tę̄ mageią daimoniōdous planēs kai pephantasiōmenēn, procheiros ōn aei tēs heautou kakias ta barbarika kai daimoniōn pragmata dia tēs heautou manganeias epideiknysthai, parelthōn eis meson kai proschēmati onomatos Christou, hōs elleboron meliti paraplekōn, dēlētērion tois hypʼ autou agreutheisin eis tēn kakomēchanon autou planēn parentheis tǭ tou onomatos axiōmati Christou thanaton enepoiēsen tois peistheisin.
This man, then, whose mind was corrupted and deluded by the demonic error of magic, and who was always ready to display the barbarous and demonic works of his wickedness through his trickery, came forward and, under the pretext of the name of Christ, mixing hellebore with honey, as it were, and putting poison into those he caught in his wicked error by the dignity of the name of Christ, brought death on those who were persuaded.
Notes and citation
Summary: Simon used Christ's name to spread deadly error.
Notes on the original text
- Digital text corrected (stray mark inside the word): πρόχ· ειρος → πρόχειρος.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.2.1 (Holl GCS 25/31:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-2-1). (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.
21.2.2Holl GCS 25/31:239
λάγνος δὲ ὢν κατὰ τὴν φύσιν καὶ αἰδοῖ τῇ τῶν ἑαυτοῦ ὑποσχέσεων ὑπονυττόμενος, παραπεφθαρμένην ὑπόνοιαν τοῖς υπ αυτου απατωμένοις o agurths parepoihsato. γυναῖκα γαρ τινα ἑαυτῷ εὑράμενος ῥεμβάδα Ἑλένην τοὔνομα ἀπὸ τῆς Τυρίων ὁρμωμένην ἄγεται, μὴ ὑποφαίνων συνάφειαν ἔχειν πρὸς ταύτην·
lagnos de ōn kata tēn physin kai aidoi tę̄ tōn heautou hyposcheseōn hyponyttomenos, parapephtharmenēn hyponoian tois yp autou apatōmenois o agurths parepoihsato. gynaika gar tina heautǭ heuramenos rhembada Helenēn tounoma apo tēs Tyriōn hormōmenēn agetai, mē hypophainōn synapheian echein pros tautēn;
Being lustful by nature and pricked by shame at his own promises, the vagrant contrived a corrupt notion for those he deceived. For he found for himself a wandering woman named Helen, from the region of Tyre, and took her, without showing that he had relations with her;
Notes and citation
Summary: Simon took a woman named Helen from Tyre.
- Part of this sentence is in Latin letters in the digital text (a transliteration of the Greek); translated by sense.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.2 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.2.2 (Holl GCS 25/31:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-2-2). (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.
21.2.3Holl GCS 25/31:239–240
ἐν παραβύστῳ δὲ αἰσχρότητι συμπεριπλεκόμενος τῷ γυναίῳ ὁ γόης τινὰ μυθώθη ψυχαγωγίαν τοῖς ἑαυτοῦ μαθηταῖς ὑφηγεῖτο, δῆθεν ἑαυτὸν εἶναι δύναμιν θεοῦ λέγων τὴν μεγάλην, τὴν δὲ σύζυγον ποσράδα πνεῦμα ἅγιον εἶναι τετόλμηκεν λέγειν καὶ διὰ ταύτην κατεληλυθέναι φησίν.
en parabystǭ de aischrotēti symperiplekomenos tǭ gynaiǭ ho goēs tina mythōthē psychagōgian tois heautou mathētais hyphēgeito, dēthen heauton einai dynamin theou legōn tēn megalēn, tēn de syzygon posrada pneuma hagion einai tetolmēken legein kai dia tautēn katelēlythenai phēsin.
secretly entwined with the woman in shamefulness, the sorcerer taught his disciples a mythical seduction of souls, saying that he himself was the great power of God, and he dared to say that his consort, the prostitute, was the Holy Spirit, and he says he came down because of her.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Simon called Helen the Holy Spirit.
- “Prostitute” renders ποσράδα, apparently a corruption of πόρνην or a similar word; the sense is uncertain.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.2.3 (Holl GCS 25/31:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-2-3). (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.
21.2.4Holl GCS 25/31:240
»ἐν ἑκάστῳ δὲ οὐρανῷ μετεμορφοὐμην, φησίν, κατὰ τὴν μορφὴν τῶν ἐν ἐκάστῳ οὐρανῷ, ἵνα λάθω τὰς ἀγγελικάσ μου δυνάμεις καὶ κατέλθω ἐπὶ τῆν Ἔννοιαν, ἥτις ἐστῖν αὕτη ἡ καὶ Π[ρούνικος καὶ πνεῦμα ἄκτισαν καὶ τοὺς ἀνθρώπους«. εἶναι δὲ ταύτην τὴν Ἐλένην ἐκείνην τὴν πάλαι, διʼ ἥν οἱ Τρῶες καὶ Ἔλληνες εἰς μάχην ἦλθον.
»en hekastǭ de ouranǭ metemorphoumēn, phēsin, kata tēn morphēn tōn en ekastǭ ouranǭ, hina lathō tas angelikas mou dynameis kai katelthō epi tēn Ennoian, hētis estin hautē hē kai P[rounikos kai pneuma aktisan kai tous anthrōpous«. einai de tautēn tēn Elenēn ekeinēn tēn palai, diʼ hēn hoi Trōes kai Ellēnes eis machēn ēlthon.
“In each heaven,” he says, “I changed my form according to the form of those in each heaven, so as to escape the notice of my angelic powers and come down to Ennoia (Thought), who is she who is also called Prunicus and the Holy Spirit, [through whom I created] the angels …” And [he said] that this Helen was that Helen of old, for whom the Trojans and Greeks went to war.
Notes and citation
Summary: Simon claims to have descended in disguise to rescue Ennoia, identified with Helen of Troy.
- The words after “Prunicus” are garbled in the digital text (πνεῦμα ἄκτισαν καὶ τοὺς ἀνθρώπους); translated by sense from the parallel in 21.6.1.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.2.4 (Holl GCS 25/31:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-2-4). (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.
21.2.5Holl GCS 25/31:240–241
ἔλεγε δὲ μῦθόν τινα εἰς ταῦτα, ὄτι ἄνωθεν ἡ δύναμις κατιοῦσα ἑυτὴν μετεμόρφου, ἀλληγορικῶς δὲ οἱ ποιητὰ περὶ τούτου ἔφασαν. διὰ γὰρ τὴν ἄνωθεν δύναμιν (ἥν Προύνικόν φασιν, ἥτις παρʼ ἄλλαις αἱρέσεσι Βαρβηρὼ ἤτοι βαρβηλῶ καλεῖται), τὸ κάλλος αὐτῆς ἐμφαίνουσαν εἰς οἶστρόν <τε> ἄξασαν αὐτοὺς καὶ διὰ τοῦτο πεμφθεῖσαν εἰς συλαγωγίαν τῶν ἀρχόντων τῶν τὸν κόσμον τοῦτον κτισάντων, [καὶ] τοὺς αὐτοὺς ἀγγέλους εἰς πόλεμον διʼ αὐτὴν ἥκειν, αὐτὴν μηδὲν πεπονθέναι, ἀλληλοκτονίας δὲ αὐτοὺς εἰς ἑαυτοὺς ἐργάσασθαι παρασκευάσαι διʼ ἣν ἐνέβαλεν εἰς αὐτοὺς πρὸς ἑαυτὴν ἐπιθυμίαν.
elege de mython tina eis tauta, oti anōthen hē dynamis katiousa heutēn metemorphou, allēgorikōs de hoi poiēta peri toutou ephasan. dia gar tēn anōthen dynamin (hēn Prounikon phasin, hētis parʼ allais hairesesi Barbērō ētoi barbēlō kaleitai), to kallos autēs emphainousan eis oistron <te> axasan autous kai dia touto pemphtheisan eis sylagōgian tōn archontōn tōn ton kosmon touton ktisantōn, [kai] tous autous angelous eis polemon diʼ autēn hēkein, autēn mēden peponthenai, allēloktonias de autous eis heautous ergasasthai paraskeuasai diʼ hēn enebalen eis autous pros heautēn epithymian.
He told a myth about this: that the power descending from above transformed itself, and the poets spoke of this allegorically. For because of the power from above (which they call Prunicus, and which in other sects is called Barbero or Barbelo), displaying her beauty and driving them to frenzy, and for this reason sent to despoil the rulers who created this world, the angels themselves went to war because of her; she suffered nothing, but she caused them to bring about their own mutual slaughter through the desire for herself that she cast into them.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The power from above drove the world-ruling angels to war over her beauty.
- The editor deletes [καί].
Notes on the original text
- Digital text corrected (stray digit inside the word; word split and repeated words): ἐμφαί8νουσαν → ἐμφαίνουσαν; συλαγω γίαν τῶν ἀρχόντων τῶν ἀρχόντων → συλαγωγίαν τῶν ἀρχόντων.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.2.5 (Holl GCS 25/31:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-2-5). (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.
21.2.6Holl GCS 25/31:241
καὶ συνέχοντες αὐτὴν τοῦ μὴ ἄνω δύνασθαι ἀνιέναι συνεγίνοντο αὐτῇ, ἕκαστος ἐν ἑκάστῳ σώματι γυναικείας καὶ θηλυκῆς σχέσεως, μεταγγιζομένης αὐτῆς ἀπὸ σωμάτων θηλυκῶν εἰς σώματα διάφορα ἀνθρωπίνης φύσεώς τε καὶ κτηνῶν καὶ τῶν ἄλλων, ἴνα διʼ ὡν αὐτοὶ ἐργάζονται, κτείνοντές τε καὶ κτεινόμενοι, μείωσιν ἑαυτῶν διὰ τῆς τοῦ αἵματος προχύσεως ἐργάζωνται, εἶτα ἐκείνη τὴν δύναμιν συλλεγομένη πόλιν αὖθις εἰς οὐρανὸν ἀναβῆναι δυνηθῇ.
kai synechontes autēn tou mē anō dynasthai anienai syneginonto autę̄, hekastos en hekastǭ sōmati gynaikeias kai thēlykēs scheseōs, metangizomenēs autēs apo sōmatōn thēlykōn eis sōmata diaphora anthrōpinēs physeōs te kai ktēnōn kai tōn allōn, ina diʼ hōn autoi ergazontai, kteinontes te kai kteinomenoi, meiōsin heautōn dia tēs tou haimatos prochyseōs ergazōntai, eita ekeinē tēn dynamin syllegomenē polin authis eis ouranon anabēnai dynēthę̄.
And holding her so that she could not go back up, they had intercourse with her, each in each body of womanly and female form, as she was transferred from female bodies into various bodies of human nature, of beasts and the rest, so that by what they themselves do, killing and being killed, they might bring about their own diminution through the shedding of blood, and she, gathering the power again, might be able to go back up to heaven.
Notes and citation
Summary: The rulers imprisoned her and she passed through many bodies.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.2.6 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 21, chapter 3
21.3.1Holl GCS 25/31:241
3. »Ἦν δὲ αὕτη τότε ἡ ἐπὶ τοῖς Ἕλλησί τε καὶ Τρωσὶ καὶ ἀνωτάτω πρὶν ἢ τὸν κόσμον γενέσθαι καὶ μετὰ τὸν κόσμον διὰ τῶν ἀοράτων δυνάμεων. τὰ ἰσότυπα πεποιηκυῖα.
3. »Ēn de hautē tote hē epi tois Hellēsi te kai Trōsi kai anōtatō prin ē ton kosmon genesthai kai meta ton kosmon dia tōn aoratōn dynameōn. ta isotypa pepoiēkuia.
“She was at that time the one among the Greeks and Trojans, and, far above, before the world came into being and after the world, through the invisible powers, she did things of the same pattern.
Notes and citation
Summary: Simon's account of Helen continues.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.3.1 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-3-1). (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.
21.3.2Holl GCS 25/31:241
αὐτὴ δέ ἐστιν ἡ νῦν σὺν ἐμοὶ καὶ διὰ ταύτην κατελήλυθα. καὶ αὕτη δὲ προσεδόκα τὴν ἐμὴν παρουσίαν· αὕτη γάρ ἐστιν ἡ Ἔννοια, ἡ παρὰ Ὁμήρῳ Ἑλένη καλουμένη. καὶ τούτου ἕνεκεν ἀναγκάζεται αὐτὴν διαγράφειν Ὅμηρος ἐπὶ πύργου ἑστηκέναι καὶ διὰ λαμπάδος ὑποφαίνειν τοῖς Ἕλλησι τὴν κατὰ τῶν Φρυγῶν ἐπιβουλήν. ἐχαρακτήριζε Τε διὰ τῆς λαμπηδόνος, ὡς ἔφην, τὴν τοῦ ἄνωθεν φωτὸς ἔνδιξιν.«
autē de estin hē nyn syn emoi kai dia tautēn katelēlytha. kai hautē de prosedoka tēn emēn parousian; hautē gar estin hē Ennoia, hē para Homērǭ Helenē kaloumenē. kai toutou heneken anankazetai autēn diagraphein Homēros epi pyrgou hestēkenai kai dia lampados hypophainein tois Hellēsi tēn kata tōn Phrygōn epiboulēn. echaraktērize Te dia tēs lampēdonos, hōs ephēn, tēn tou anōthen phōtos endixin.«
She is the one now with me, and for her sake I have come down. And she was awaiting my coming; for she is Ennoia, who is called Helen in Homer. And for this reason Homer is compelled to portray her standing on a tower and signaling with a torch to the Greeks the plot against the Phrygians. By the brightness he signified, as I said, the manifestation of the light from above.”
Notes and citation
Summary: Simon reads Homer's Helen as his Ennoia.
- The torch-signal is not in Homer but in later tradition (cf. Virgil, Aen. 6.518–519).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.3.2 (Holl GCS 25/31:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-3-2). (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.
21.3.3Holl GCS 25/31:241–242
διὸ καὶ τὸν παρὰ τῷ Ὁμήρῳ δούρειον ἵππον μεμηχανημένον, ὃν νομίζουσιν Ελληνες ἐπίτηδες γεγενῆσθαι, ἔλεγε πάλιν ὁ γόης ὅτι ἄγνοιά ἐστι τῶν ἐθνῶν· καὶ »ὡς οἱ Φρύγες ἕλκοντες αὐτὸν ἀγνοίᾳ τὸν ἴδιον ὄλεθρον ἐπεσπάσαντο, οὕτω γὰρ] καὶ τὰ ἔθνη τουτέστιν οἱ ἄνθρωποι οἱ ἐκτὸς τῆς ἐμῆς γνώσεως διὰ τῆς ἀγνοίας ἕλκουσιν ἑαυτοῖς τὴν ἀπώλειαν«.
dio kai ton para tǭ Homērǭ doureion hippon memēchanēmenon, hon nomizousin Ellēnes epitēdes gegenēsthai, elege palin ho goēs hoti agnoia esti tōn ethnōn; kai »hōs hoi Phryges helkontes auton agnoią ton idion olethron epespasanto, houtō gar] kai ta ethnē toutestin hoi anthrōpoi hoi ektos tēs emēs gnōseōs dia tēs agnoias helkousin heautois tēn apōleian«.
Therefore the sorcerer also said that the wooden horse contrived in Homer, which the Greeks think was made on purpose, is the ignorance of the nations; and “as the Phrygians, dragging it in, in ignorance drew on their own destruction, so also the nations, that is, the people outside my knowledge, through ignorance draw destruction on themselves.”
Notes and citation
Summary: Simon allegorizes the Trojan horse as ignorance.
Notes on the original text
- Digital text corrected (repeated word): ἐστι ἐστι τῶν → ἐστι τῶν.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.3.3 (Holl GCS 25/31:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-3-3). (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.
21.3.4Holl GCS 25/31:242
ἀλλὰ καὶ Ἀθηνᾶν πάλιν τὴν αὐτὴν ἔλεγε τὴν παρʼ αὐτῷ Εννοιαν καλουμένην, χρώμενος δῆθεν ὁ πλάνος ταῖς τοῦ ἁγίου ἀποστόλου Παύλου φωναῖς μεταποιῶν τε τὴν ἀλήθειαν εἰς τὸ αὐτοῦ ψεῦδος, τό »ἐνδύσασθε τὸν θώρακα τῆς πίστεως καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου κω κνημῖδας καὶ μάχαιραν καὶ θυρεόν‘, πάντα ταῦτα ἐπὶ τῆς τοῦ Φιλιστίωνος μιμολογίας ὁ ἀπατεὼν τὰ ὑπὸ τοῖ ἀποστόλου εἰρημένα διὰ στερεὸν λογισμὸν καὶ πίστιν ἁγνῆς ἀναστροφῆς καὶ δύναμιν Μου λόγου καὶ ἐπουρανίου εἰς χλεύην λοιπὸν καὶ οὐδὲν ἕτερον μεταστρέφων. »τί γάρ;« φησί, »ταῦτα πάντα εἰς Ἀθηνᾶς τύπους μυστηριωδῶς ἐσχημάτιζε« διὸ πάλιν ἔλεγεν, ὡς προεῖπον,
alla kai Athēnan palin tēn autēn elege tēn parʼ autǭ Ennoian kaloumenēn, chrōmenos dēthen ho planos tais tou hagiou apostolou Paulou phōnais metapoiōn te tēn alētheian eis to autou pseudos, to »endysasthe ton thōraka tēs pisteōs kai tēn perikephalaian tou sōtēriou kō knēmidas kai machairan kai thyreon‘, panta tauta epi tēs tou Philistiōnos mimologias ho apateōn ta hypo toi apostolou eirēmena dia stereon logismon kai pistin hagnēs anastrophēs kai dynamin Mou logou kai epouraniou eis chleuēn loipon kai ouden heteron metastrephōn. »ti gar?« phēsi, »tauta panta eis Athēnas typous mystēriōdōs eschēmatize« dio palin elegen, hōs proeipon,
He also said that Athena was the same as the one he called Ennoia, the deceiver supposedly using the words of the holy apostle Paul and turning the truth into his own lie: “Put on the breastplate of faith and the helmet of salvation, and greaves and sword and shield.” All these things the apostle said of firm reasoning, faith, a pure way of life, and the power of the divine and heavenly word, the deceiver turned into a mockery, in the manner of Philistion's mimes, and nothing else. “For what?” he says, “he was mystically shaping all these into figures of Athena.” Therefore he said again, as I said before,
Eph 6:14 (quotation, medium confidence) · 1 Thess 5:8 (quotation, medium confidence)
Notes and citation
Summary: Simon turns Paul's armor of God into an image of Athena.
- A free conflation of Eph 6:14–17 and 1 Thess 5:8. Philistion was a writer of mimes. “Divine” renders a garbled word (Μου).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.3.4 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-3-4). (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.
21.3.5Holl GCS 25/31:242
ὑποφαίνων ἐκείνην τὴν μετʼ αὐτοῦ γυναῖκα τὴν ἀπὸ Τύρου ληφθεῖσαν αὐτῷ, τὴν ὁμώνυμον τῆς παλαιᾶς Ἑλένης, τὰ πάντα ταύτην καλῶν καὶ Ἔννοιαν καὶ Ἀθηνᾶν καὶ Ἑλένην καὶ τὰ ἄλλα, »καὶ διὰ ταύτην. φησί, καταβέβηκα· τοῦτο γάρ ἐστι τὸ γεγραμμένον ἐν τῷ εὐαγγελίῳ τὸ πρόβατον τὸ πεπλανημένον«.
hypophainōn ekeinēn tēn metʼ autou gynaika tēn apo Tyrou lēphtheisan autǭ, tēn homōnymon tēs palaias Helenēs, ta panta tautēn kalōn kai Ennoian kai Athēnan kai Helenēn kai ta alla, »kai dia tautēn. phēsi, katabebēka; touto gar esti to gegrammenon en tǭ euangeliǭ to probaton to peplanēmenon«.
indicating that woman with him, taken by him from Tyre, who bore the same name as the ancient Helen, calling her everything, Ennoia, Athena, Helen and the rest: “And for her sake,” he says, “I have come down; for this is what is written in the Gospel, the sheep that was lost.”
Luke 15:4 (allusion, high confidence) · Matt 18:12 (allusion, medium confidence)
Notes and citation
Summary: Simon calls Helen the lost sheep of the Gospel.
- Matt 18:12; Luke 15:4–6.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.3.5 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-3-5). (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.
21.3.6Holl GCS 25/31:242
ἀλλὰ καὶ εἰκόνα τινὰ παραδέωκε τοῖς αύτοῦ ὡς δῆθεν αὐτοῦ οὐσαν καὶ προσκυνοῦσι ταύτην ἐν εἴδει Διός· ἄλλην δὲ ὡσαύτως Ἑλένης εἰκόνα παραδέδωκεν αὐτοῖς ἐν σχήματι Ἀθηνᾶς. καὶ προσκυνοῦσι ταύτας οἱ παρʼ αὐτοῦ ἠπατημένοι.
alla kai eikona tina paradeōke tois autou hōs dēthen autou ousan kai proskynousi tautēn en eidei Dios; allēn de hōsautōs Helenēs eikona paradedōken autois en schēmati Athēnas. kai proskynousi tautas hoi parʼ autou ēpatēmenoi.
He also handed down to his followers an image supposedly of himself, and they worship it in the form of Zeus; and likewise he handed down to them another image, of Helen, in the form of Athena. And those deceived by him worship these.
Notes and citation
Summary: Simon's followers worship images of him as Zeus and Helen as Athena.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.4 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.3.6 (Holl GCS 25/31:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-3-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 21, chapter 4
21.4.1Holl GCS 25/31:242–243
4. Μυστήρια δὲ ὺπέθετο αἰσχρότητος ῥύσεώς τε σωμάτων, ὅπως σεμνότερον ὑφηγήσωμαι, ἀνδρῶν μὲν διὰ τῆς ἀπορροίας. γυναικῶν δὲ διὰ τῶν κατʼ ἐθισμὸν [τῶν] ἐμμηνίων συλλογῇ τινι εἰς μυστήρια συναγομένων.
4. Mystēria de ypetheto aischrotētos rhyseōs te sōmatōn, hopōs semnoteron hyphēgēsōmai, andrōn men dia tēs aporroias. gynaikōn de dia tōn katʼ ethismon [tōn] emmēniōn syllogę̄ tini eis mystēria synagomenōn.
He established mysteries of obscenity and of bodily fluids, to describe it more decently: of men through their emission, and of women through the collection of their customary menstrual blood, gathered for mysteries.
Notes and citation
Summary: Epiphanius charges that Simon's mysteries used semen and menstrual blood.
- A hostile report; Epiphanius's description of Simonian rites is not confirmed by other sources.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.4.1 (Holl GCS 25/31:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.4.2Holl GCS 25/31:243
καὶ ταῦτα εἶναι μυστήρια ζωῆς γνώσεώς <τε> τῆς τελειοτάτης· ὄπερ μάλιστα ὑπάρχει τῷ τὴν σύνεσιν ἐκ κεκτημένῳ βδελυρίαν μᾶλλον ἡγεῖσθαι καὶ θάνατον ἤπερ ζωήν.
kai tauta einai mystēria zōēs gnōseōs <te> tēs teleiotatēs; oper malista hyparchei tǭ tēn synesin ek kektēmenǭ bdelyrian mallon hēgeisthai kai thanaton ēper zōēn.
And [he said] that these are mysteries of life and of most perfect knowledge; which anyone possessing understanding would rather regard as abomination and death than life.
Notes and citation
Summary: Simon called these rites mysteries of life.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.4.2 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-4-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.4.3Holl GCS 25/31:243
ὀνόματα δέ τινα ὁ αὐτὸς ὺποτίθεται ἀρχῶν τε καὶ ἐξουσιῶν, οὐρανούς τε διαφόρους φησί, καθʼ ἕκαστον δὲ στερέωμα καὶ οὐρανὸν δυνάμεις τινὰς ὑφηγεῖται καὶ ὀνόματα βαρβαρικὰ τούτοις ἐκτίθεται· μὴ ἄλλως δὲ δύνασθαι σῴζεσθαί τινα, εἰ μή τι ἂν μάθοι ταύτην τὴν μυσταγωγίαν καὶ τὰς τοιαύτας θυσίας τῷ πατρὶ τῶν ὅλων διὰ τῶν ἀρχῶν τούτων καὶ ἐξουσιῶν προσφέρειν.
onomata de tina ho autos ypotithetai archōn te kai exousiōn, ouranous te diaphorous phēsi, kathʼ hekaston de stereōma kai ouranon dynameis tinas hyphēgeitai kai onomata barbarika toutois ektithetai; mē allōs de dynasthai sǭzesthai tina, ei mē ti an mathoi tautēn tēn mystagōgian kai tas toiautas thysias tǭ patri tōn holōn dia tōn archōn toutōn kai exousiōn prospherein.
He also sets out certain names of principalities and authorities, and speaks of different heavens; for each firmament and heaven he describes certain powers and gives them barbarous names; and [he says] that no one can be saved otherwise unless he learns this initiation and offers such sacrifices to the Father of all through these principalities and authorities.
Notes and citation
Summary: Simon taught salvation through secret names of heavenly powers.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.4.3 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-4-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.4.4Holl GCS 25/31:243
εἶναι δὲ τὸν αἰῶνα τοῦτον ἀπὸ ἀρχῶν καὶ ἐξουσιῶν, φησί, τῆς κακίας ἐν ἐλαττώματι κατεσκευασμένον. φθορὰν δὲ ὺφηγεῖται σαρκὸς καὶ ἀπώλειαν, μόνον ψυχῶν δὲ κάθαρσιν καὶ τούτων εἰ διὰ τῆς αὐτοῦ πεπλανημένης γνώσεως ἐν μυσταγωγίᾳ κατασταῖεν. καὶ οὕτως ἄρχεται τῶν Γνωστικῶν καλουμένων ἡ † ἀρχή.
einai de ton aiōna touton apo archōn kai exousiōn, phēsi, tēs kakias en elattōmati kateskeuasmenon. phthoran de yphēgeitai sarkos kai apōleian, monon psychōn de katharsin kai toutōn ei dia tēs autou peplanēmenēs gnōseōs en mystagōgią katastaien. kai houtōs archetai tōn Gnōstikōn kaloumenōn hē † archē.
He says that this age was made defectively by principalities and authorities of wickedness. He teaches the corruption and destruction of the flesh, and the purification of souls only, and of these only if they are established in initiation through his deluded knowledge. And so the beginning of the so-called Gnostics begins.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Simon denied the resurrection of the flesh; the Gnostics begin with him.
- A dagger marks the final word as corrupt.
Topics: Heresy, Eschatology
Cite (SBL): Epiphanius, Pan. 21.4.4 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-4-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.4.5Holl GCS 25/31:243
μὴ εἶναι δὲ τὸν νόμον θεοῦ, ἀλλὰ ἀριστερᾶς δυνάμεως ἔφασκε, μήτε προφήτας ἐξ ἀγαθοῦ θεοῦ ὑπάρχειν, ἀλλὰ ἑτέρας καὶ ἑτέρας δυνάμεως. καὶ ὡς βούλεται ἑκάστῳ ὁρίζεται· τὸν μὲν νόμον τινός; Δαυὶδ δὲ ἄλλης, Ἠσαΐαν ἑτέρας, Ἰεζεκιὴλ πάλιν ἑτέρας, καὶ ἕκαστόν τινα τῶν προφητῶν μιᾷ ἀρχῇ ἀνατίθεται. εἶναι δὲ τούτους ἅπαντας ἐκ τῆς ἀριστερᾶς δυνάμεως καὶ ἔξω τοῦ πληρώματος, πάντα δὲ πιστεύοντα τῇ παλαιᾷ διαθήκῃ θάνατον ὑπέχειν.
mē einai de ton nomon theou, alla aristeras dynameōs ephaske, mēte prophētas ex agathou theou hyparchein, alla heteras kai heteras dynameōs. kai hōs bouletai hekastǭ horizetai; ton men nomon tinos? Dauid de allēs, Ēsaïan heteras, Iezekiēl palin heteras, kai hekaston tina tōn prophētōn mią archę̄ anatithetai. einai de toutous hapantas ek tēs aristeras dynameōs kai exō tou plērōmatos, panta de pisteuonta tę̄ palaią diathēkę̄ thanaton hypechein.
He said that the law is not of God but of a left-hand power, and that the prophets are not from the good God but from one power or another. And he assigns them to each as he pleases: the law to one, David to another, Isaiah to another, Ezekiel again to another, and he attributes each of the prophets to one principality. [He says] that all these are from the left-hand power and outside the Pleroma, and that everyone who believes the Old Testament undergoes death.
Notes and citation
Summary: Simon ascribed the law and prophets to inferior powers.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 21.4.5 (Holl GCS 25/31:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-4-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 21, chapter 5
21.5.1Holl GCS 25/31:243–244
5. Ἀνατρέπεται δὲ τοῦτο τὸ δόγμα ἀπʼ αὐτῆς τῆς ἀληθείας. εἰ γὰρ αὐτὸς εἴη ἡ δύναμις τοῦ θεοῦ ἡ μεγάλη καὶ τὸ σὺν αὐτῷ πορνίδιον τὸ πνεῦμα τὸ ἅγιον ὡς αὐτός φησι, φησάτω τί τὸ ὄνομα τῆς δυνάμεως ἢ τίνι τῷ λόγῳ τὸ ἐπίθετον τῇ μὲν γυναικὶ ἐφηύρατο, ἑαυτῷ δὲ οὐδὲν τὸ παράπαν·
5. Anatrepetai de touto to dogma apʼ autēs tēs alētheias. ei gar autos eiē hē dynamis tou theou hē megalē kai to syn autǭ pornidion to pneuma to hagion hōs autos phēsi, phēsatō ti to onoma tēs dynameōs ē tini tǭ logǭ to epitheton tę̄ men gynaiki ephēurato, heautǭ de ouden to parapan;
This doctrine is overturned by the truth itself. For if he were the great power of God, and the little whore with him the Holy Spirit, as he says, let him say what the name of the power is, or for what reason he invented the title for the woman but none at all for himself;
Notes and citation
Summary: Epiphanius begins his refutation of Simon.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): πορ- νίδιον → πορνίδιον.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.5.1 (Holl GCS 25/31:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.2Holl GCS 25/31:244
πῶς δὲ ἐν χρόνῳ τινὶ εὑρίσκεται κατὰ διαδοχὴν τὸ χρεὼν ἐπὶ τῆς Ῥωμαίων ἀποδούς, ὅτε ἐν μέσῃ τῶν Ῥωμαίων πόλει ὁ τάλας καταπεσὼν τέθνηκεν·
pōs de en chronǭ tini heurisketai kata diadochēn to chreōn epi tēs Rhōmaiōn apodous, hote en mesę̄ tōn Rhōmaiōn polei ho talas katapesōn tethnēken;
and how is it found that in time, in due course, he paid the debt of nature in the city of Rome, when the wretch fell in the middle of the city of the Romans and died;
Notes and citation
Summary: Simon died by falling in Rome.
- The tradition of Simon's fall at Rome is found in the Acts of Peter.
Extrabiblical texts: Acts Pet. 32 (Acts of Peter; allusion)
Cite (SBL): Epiphanius, Pan. 21.5.2 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.3Holl GCS 25/31:244
τίνι <δὲ> τῷ λόγῳ ὁ Πέτρος ἀπεφήνατο, αὐτὸν μὴ κλῆρον μὴ μερίδα ἔχειν ἐν τῷ μέρει τῆς θεοσεβείας·
tini <de> tǭ logǭ ho Petros apephēnato, auton mē klēron mē merida echein en tǭ merei tēs theosebeias;
and for what reason did Peter declare that he had neither lot nor share in the portion of piety;
Acts 8:21 (allusion, high confidence)
Notes and citation
Summary: Peter declared Simon had no part in the faith.
- Acts 8:21.
Cite (SBL): Epiphanius, Pan. 21.5.3 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.4Holl GCS 25/31:244
πῶς δὲ δύναται ὁ κόσμος θεοῦ ἀγαθοῦ μὴ ὑπάρχειν, ὁπότε ἐξ αὐτοῦ πάντες οἱ ἀγαθοὶ ἐξελέγησαν·
pōs de dynatai ho kosmos theou agathou mē hyparchein, hopote ex autou pantes hoi agathoi exelegēsan;
and how can the world not belong to the good God, when all the good were chosen out of it;
Notes and citation
Summary: The world is the good God's.
Cite (SBL): Epiphanius, Pan. 21.5.4 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.5Holl GCS 25/31:244
πῶς δὲ ἀριστερὰ εἴη δύναμις ἡ ἐν νόμῳ καὶ ἐν προφήταις λαλήσασα, ἥτις περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ <ἀπὸ τοῦ> ἀγαθοῦ θεοῦ προκεκήρυχεν καὶ τὰ φαῦλα πάντα ἀπαγορεύει·
pōs de aristera eiē dynamis hē en nomǭ kai en prophētais lalēsasa, hētis peri tēs eleuseōs tou Christou <apo tou> agathou theou prokekērychen kai ta phaula panta apagoreuei;
and how could the power that spoke in the law and the prophets be a left-hand power, when it proclaimed beforehand the coming of Christ from the good God and forbids all evil things;
Notes and citation
Summary: The law and prophets foretold Christ and forbid evil.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 21.5.5 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.6Holl GCS 25/31:244
πῶς δὲ οὐκ ἂν εἴη μία θεότης καὶ τὸ αὐτὸ πνεῦμα καινῆς καὶ παλαιᾶς διαθήκης, ὁπότε ὁ κύριος εἶπεν οὐκ ἠλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι«; καὶ ἵνα δείξῃ ὅτι ὁ νόμος ὑπʼ αὐτοῦ κατηγγέλη καὶ διὰ Μωυσέως ἐδωρήθη, ἡ δὲ εὐαγγελικὴ χάρις διʼ ἑαυτοῦ καὶ τῆς ἐνσάρκου παρουσίας κεκήρυκται, ἔλεγετοῖς Ἰουδαίοις »εἰ ἐπιστεύετε Μωυσῇ, καὶ ἐμοὶ ἂν ἐπιστεύετε· ἐκεῖνος γὰρ περὶ ἐμοῦ ἔγραψεν«.
pōs de ouk an eiē mia theotēs kai to auto pneuma kainēs kai palaias diathēkēs, hopote ho kyrios eipen ouk ēlthon katalysai ton nomon, alla plērōsai«? kai hina deixę̄ hoti ho nomos hypʼ autou katēngelē kai dia Mōyseōs edōrēthē, hē de euangelikē charis diʼ heautou kai tēs ensarkou parousias kekēryktai, elegetois Ioudaiois »ei episteuete Mōysę̄, kai emoi an episteuete; ekeinos gar peri emou egrapsen«.
and how could there not be one Godhead and the same Spirit of the New and Old Testaments, when the Lord said, “I did not come to abolish the law but to fulfil it”? And to show that the law was announced by him and given through Moses, while the grace of the gospel was proclaimed through himself and his coming in the flesh, he said to the Jews, “If you believed Moses, you would believe me also; for he wrote about me.”
Matt 5:17 (quotation, high confidence) · John 5:46 (quotation, high confidence) · John 1:17 (echo, medium confidence)
Notes and citation
Summary: The same God and Spirit speak in both Testaments.
- Matt 5:17; John 5:46.
Topics: Scripture and canon, Trinity
Cite (SBL): Epiphanius, Pan. 21.5.6 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.7Holl GCS 25/31:244
καὶ ἄλλα πολλὰ ἔστιν * πρὸς ἀντίθεσιν τῆς τοῦ γόητος ληρολογίας· πῶς δὲ ἔσται τὰ αἰσχρὰ ζωτικά, εἰ μή τι ἂν δαιμόνων εἴη τὸ φρόνημα, ὁπότε αὐτὸς ὁ κύριος λέγει ἐν τῷ εὐαγγελίῳ πρὸς τοὺς λέγοντας αὐτῷ εἰ οὕτως ἡ αἰτία τοῦ ἀνδρὸς καὶ τῆς γυναικός, οὐ συμφέρει γαμῆσαι«· ὁ δὲ πρὸς αὐτοὺς ἔφη »ούπάντες τοῦτο χωροῦσι· εἰσὶ γὰρ εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν« καὶ ἔδειξεν ὡς τὸ φύσει ἀπέχεσθαι συζυγίας βασιλείας οὐρανῶν ἐστι τὸ δῶρον.
kai alla polla estin * pros antithesin tēs tou goētos lērologias; pōs de estai ta aischra zōtika, ei mē ti an daimonōn eiē to phronēma, hopote autos ho kyrios legei en tǭ euangeliǭ pros tous legontas autǭ ei houtōs hē aitia tou andros kai tēs gynaikos, ou sympherei gamēsai«; ho de pros autous ephē »oupantes touto chōrousi; eisi gar eunouchoi, hoitines eunouchisan heautous dia tēn basileian tōn ouranōn« kai edeixen hōs to physei apechesthai syzygias basileias ouranōn esti to dōron.
And there are many other things … to answer the sorcerer's nonsense. How can obscene things be life-giving, unless the mind is that of demons, when the Lord himself says in the Gospel to those who said to him, “If such is the case of a man with his wife, it is better not to marry,” and he said to them, “Not all can receive this; for there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven,” and he showed that abstaining from marriage [for the kingdom], rather than by nature, is the gift of the kingdom of heaven.
Textual problem in this passage: see the notes.
Matt 19:10 (quotation, high confidence) · Matt 19:11 (quotation, high confidence) · Matt 19:12 (quotation, high confidence)
Notes and citation
Summary: Christ commends continence for the kingdom, against Simon's obscene rites.
- Matt 19:10–12. The asterisk marks a gap. The phrase τὸ φύσει is obscure; the sense may be “abstaining from marriage” simply.
Cite (SBL): Epiphanius, Pan. 21.5.7 (Holl GCS 25/31:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.5.8Holl GCS 25/31:244–245
πάλιν δὲ ἐν ἄλλῳ τόπῳ λέγει κατὰ τὸν σεμνὸν γάμον, ὅν αὐτὸς ὁ Σίμων παραφθείρων αἰσχρῶς μεθοδεύει τὴν ἑαυτοῦ ἐπιθυμίαν, ὅτι »οὓς ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«.
palin de en allǭ topǭ legei kata ton semnon gamon, hon autos ho Simōn paraphtheirōn aischrōs methodeuei tēn heautou epithymian, hoti »hous ho theos synezeuxen, anthrōpos mē chōrizetō«.
And again, in another place, he says of honorable marriage, which Simon himself shamefully corrupts in pursuing his own desire, “Those whom God has joined, let no man separate.”
Matt 19:6 (quotation, high confidence)
Notes and citation
Summary: Christ upholds marriage, which Simon corrupts.
- Matt 19:6 (plural form).
Topics: Marriage, Divorce, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 21.5.8 (Holl GCS 25/31:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-5-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 21, chapter 6
21.6.1Holl GCS 25/31:245
6. Πῶς δὲ πάλιν ὁ πλάνος ἐπιλαθόμενος τῆς ἰδίας ληρῳδίας ἑαυτὸν ἐλέγχει, ὥσπερ ἀγγοῶν ἃ προλέγει; φήσας γὰρ ὅτι ὑπʼ αὐτοῦ γεγόνασιν οἱ ἄγγελοι διὰ τῆς αὐτοῦ Ἐννοίας, πάλιν ἔλεγεν μεταμορφοῦσθαι καθʼ ἕκαστον οὐρανόν, ὅπως λάθοι τοὺς αὐτοὺς ἐν τῷ κατιέναι. ἄρα δεδιὼς ἐλάνθανε, καὶ πῶς δέδιεν ὁ ληρολόγος οὓς αὐτὸς ἐποίησεν ἀγγέλους;
6. Pōs de palin ho planos epilathomenos tēs idias lērǭdias heauton elenchei, hōsper angoōn ha prolegei? phēsas gar hoti hypʼ autou gegonasin hoi angeloi dia tēs autou Ennoias, palin elegen metamorphousthai kathʼ hekaston ouranon, hopōs lathoi tous autous en tǭ katienai. ara dediōs elanthane, kai pōs dedien ho lērologos hous autos epoiēsen angelous?
And how does the deceiver, forgetting his own nonsense, refute himself, as though ignorant of what he said before? For after saying that the angels came into being from him through his Ennoia, he said again that he changed form in each heaven so as to escape their notice as he descended. So he hid out of fear; and how did the babbler fear the angels he himself made?
Notes and citation
Summary: Simon contradicts himself by fearing the angels he made.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.6.1 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.6.2Holl GCS 25/31:245
πῶς δὲ οὐ πάντῃ εὐθυέλεγκτος αὐτοῦ τοῖς συνετοῖς ἡ ὑποσπορὰ τῆς πλάνης εὑρεθήσεται, ὁπότε ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν« φησὶν ἡ γραφή; καὶ συνᾳδόντως τούτῳ τῷ λόγῳ ὁ κύριος ἐν τῷ εύαγγελίῳ φησὶν ὡς πρὸς τὸν θεὸν καὶ πατέρα τὸν ἴδιον »πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς«.
pōs de ou pantę̄ euthyelenktos autou tois synetois hē hypospora tēs planēs heurethēsetai, hopote en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn« phēsin hē graphē? kai synądontōs toutǭ tǭ logǭ ho kyrios en tǭ euangeliǭ phēsin hōs pros ton theon kai patera ton idion »pater, kyrie tou ouranou kai tēs gēs«.
And how will the seeds of his error not be found entirely easy to refute by the intelligent, when Scripture says, “In the beginning God made the heaven and the earth”? And in agreement with this word the Lord in the Gospel says to God, his own Father, “Father, Lord of heaven and earth.”
Gen 1:1 (quotation, high confidence) · Matt 11:25 (quotation, high confidence)
Notes and citation
Summary: Scripture affirms that God made heaven and earth.
- Gen 1:1; Matt 11:25.
Cite (SBL): Epiphanius, Pan. 21.6.2 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.6.3Holl GCS 25/31:245
εἰ τοίνυν ποιητὴς οὐρανοῦ καὶ γῆς ὑπάρχει ὁ θεὸς ὁ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μάτην τὰ πάντα τῷ συκοφάντῃ Σίμωνι εἴρται, τὸ ὑπὸ ἀγγέλων τὸν κόσμον ἐν ἐλαττώματι γεγενῆσθαι καὶ τὰ ἄλλα πάντα, ὅσα δαιμονῶν ὁ πλάνος τῷ κόσμῳ παραλαλῶν εἰσηγήσατο καὶ ἀπάτην τισὶν ἐνεποίησεν τοῖς ὑπʼ αὐτοῦ ἠπατημενοις.
ei toinyn poiētēs ouranou kai gēs hyparchei ho theos ho patēr tou kyriou hēmōn Iēsou Christou, matēn ta panta tǭ sykophantę̄ Simōni eirtai, to hypo angelōn ton kosmon en elattōmati gegenēsthai kai ta alla panta, hosa daimonōn ho planos tǭ kosmǭ paralalōn eisēgēsato kai apatēn tisin enepoiēsen tois hypʼ autou ēpatēmenois.
If, then, God the Father of our Lord Jesus Christ is maker of heaven and earth, all that was said by the slanderer Simon is vain: that the world was made defectively by angels, and everything else that the deceiver, possessed by a demon, introduced with his raving to the world, deceiving some who were deluded by him.
Notes and citation
Summary: God the Father is the creator, so Simon's teaching is vain.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 21.6.3 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 21, chapter 7
21.7.1Holl GCS 25/31:245
7. Καὶ ταῦτά μοι ἐν ἐπιτομῇ πρὸς τὴν τούτου αἵρεσιν εἰρημένα ἀρκέσει τοῖς ἐντυγχάνουσιν εἰς πρόφασιν ἀληθείας τε καὶ ἰάσεως καὶ εἰς ἔλεγχον τῶν διὰ τῆς τοιαύτης θηριώδους φθορᾶς πειρωμένων ἀδικεῖν τοὺς ἀγνοοῦντας.
7. Kai tauta moi en epitomę̄ pros tēn toutou hairesin eirēmena arkesei tois entynchanousin eis prophasin alētheias te kai iaseōs kai eis elenchon tōn dia tēs toiautēs thēriōdous phthoras peirōmenōn adikein tous agnoountas.
And these things, said by me in summary against his sect, will suffice for readers as an occasion of truth and healing, and as a refutation of those who try through such bestial corruption to wrong the ignorant.
Notes and citation
Summary: Conclusion against Simon.
Cite (SBL): Epiphanius, Pan. 21.7.1 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.7.2Holl GCS 25/31:245
ὑπερβήσομαι δὲ καὶ ἐφʼ ἑτέρας πάλιν βαδιοῦμαι αἱρέσεως ἔλεγχον, τούτου τὴν ἰοβολίαν ἱκανῶς συντρίψας. ἔστιν γὰρ ἐν αὐτῷ μεταβολὴ καὶ ἐνδοιασμός, πλάνου μὲν ὄντος αὐτοῦ μορφὴν δὲ ὀνόματος Χριστοῦ ἐνδυσαμένου, ὡς ἡ τῶν ἐκτρωμάτων ἑρπετώδης ἐξ οὐρίων ᾠῶν ἀσπίδων κυϊσκομένη φθορὰ καὶ ἄλλων ἐχιδνῶν, ὥς φησιν ὁ προφήτης »ᾠὰ ἀσπίδων ἔρρηξαν,
hyperbēsomai de kai ephʼ heteras palin badioumai haireseōs elenchon, toutou tēn iobolian hikanōs syntripsas. estin gar en autǭ metabolē kai endoiasmos, planou men ontos autou morphēn de onomatos Christou endysamenou, hōs hē tōn ektrōmatōn herpetōdēs ex ouriōn ǭōn aspidōn kyïskomenē phthora kai allōn echidnōn, hōs phēsin ho prophētēs »ǭa aspidōn errēxan,
I shall pass on and go again to the refutation of another sect, having sufficiently crushed this one's venom. For there is change and doubleness in him, since he was a deceiver who put on the form of Christ's name, like the reptilian corruption of monstrous births conceived from wind-eggs of asps and other vipers, as the prophet says, “They have broken asps' eggs,
Isa 59:5 (quotation, high confidence)
Notes and citation
Summary: Simon's sect is like vipers' eggs.
- Isa 59:5 LXX.
Cite (SBL): Epiphanius, Pan. 21.7.2 (Holl GCS 25/31:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-7-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
21.7.3Holl GCS 25/31:245–246
καὶ ὁ μέλλων τῶν ᾠῶν αὐτῶν φαγεῖν ηὺρεν οϋριον καὶ ἐν αὐτῷ βασιλίσκον«. ἀλλὰ τῇ δυνάμει ὡς ἔφην τοῦ Χριστοῦ τοῦτον παίσαντες διὰ τῶν τῆς ἀληθείας λόγων καὶ τὴν αὐτοῦ λύμην ἀφανίσαντες ἐπὶ τὰς ἑξῆς ἴωμεν, ἀγαπητοί.
kai ho mellōn tōn ǭōn autōn phagein ēuren oÿrion kai en autǭ basiliskon«. alla tę̄ dynamei hōs ephēn tou Christou touton paisantes dia tōn tēs alētheias logōn kai tēn autou lymēn aphanisantes epi tas hexēs iōmen, agapētoi.
and whoever was about to eat of their eggs found it addled, and in it a basilisk.” But having struck him, as I said, by the power of Christ through the words of truth, and destroyed his filth, let us go on to the next ones, beloved.
Isa 59:5 (quotation, high confidence)
Notes and citation
Summary: Transition to the next sect.
- Isa 59:5 LXX.
Cite (SBL): Epiphanius, Pan. 21.7.3 (Holl GCS 25/31:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-21-7-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 22, chapter 1
22.1.1Holl GCS 25/31:246
Ταῦτα καθεξῆς συνέπεται Μένανδρός τις, ὃς ἀπὸ Σαμαρειτῶν ὁρμώμενος ἐγένετο μαθητεύων τούτῳ τῷ Σίμωνι ἐν χρόνῳ τινί. ὁμοίως δὲ ἔλεγεν καὶ αὐτὸς τὸν κόσμον γεγονέναι ὑπὸ ἀγγέλων, ἑαυτὸν δὲ ἔλεγεν ἄνωθεν δύναμιν θεοῦ καταπεπέμφθαι.
Tauta kathexēs synepetai Menandros tis, hos apo Samareitōn hormōmenos egeneto mathēteuōn toutǭ tǭ Simōni en chronǭ tini. homoiōs de elegen kai autos ton kosmon gegonenai hypo angelōn, heauton de elegen anōthen dynamin theou katapepemphthai.
Following these in order is one Menander, who came from the Samaritans and was for a time a disciple of this Simon. He too likewise said that the world was made by angels, and said that he himself had been sent down from above as a power of God.
Notes and citation
Summary: Menander, Simon's disciple, taught that angels made the world.
- Cf. Irenaeus, Against Heresies 1.23.5.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.5 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 22.1.1 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-1-1). (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.
22.1.2Holl GCS 25/31:246
μείζονα δὲ κυβείαν οὗτος ὑπὲρ τὸν πρότερον ἐργασάμενος πρὸς ἀπάτην τῶν ἀνθρώπων ἔλεγεν ἑαυτὸν πεπέμφθαι εἰς σωτηρίαν, δῆθεν εἰς τὸ συναγαγεῖν τινὰς εἰς τὸ ἑαυτοῦ μυστήριον διὰ τὸ μὴ ὑπὸ τῶν τὸν κόσμον πεποιηκότων ἀγγέλων καὶ άρχῶν καὶ ἐξουσιῶν κατακυριευθῆναι.
meizona de kybeian houtos hyper ton proteron ergasamenos pros apatēn tōn anthrōpōn elegen heauton pepemphthai eis sōtērian, dēthen eis to synagagein tinas eis to heautou mystērion dia to mē hypo tōn ton kosmon pepoiēkotōn angelōn kai archōn kai exousiōn katakyrieuthēnai.
Working greater trickery than his predecessor to deceive people, he said he had been sent for salvation, supposedly to gather some into his mystery, so that they might not be dominated by the angels, principalities and authorities who made the world.
Notes and citation
Summary: Menander claimed to save his initiates from the world-making angels.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 22.1.2 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-1-2). (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.
22.1.3Holl GCS 25/31:246
ὅμοια δὲ τῷ ἑαυτοῦ διδασκάλῳ τὰ πάντα συνυφαίνων καὶ γοητείαις καὶ ταῖς ἄλλαις μαγγανείαις * οὖ διέλειπεν, οὐδὲν δὲ διήλλαττε τῇ δικασκαλίᾳ ἀλλʼ ἢ μόνον ὅτι ἑαυτὸν ἔλεγε μείζονα μᾶλλον ἢ τὸν πρὸ αὐτοῦ ὄντα αὐτοῦ διδάσκαλον.
homoia de tǭ heautou didaskalǭ ta panta synyphainōn kai goēteiais kai tais allais manganeiais * ou dieleipen, ouden de diēllatte tę̄ dikaskalią allʼ ē monon hoti heauton elege meizona mallon ē ton pro autou onta autou didaskalon.
Weaving everything together like his teacher, he did not cease from sorceries and other trickery …, and he differed in nothing in his teaching except that he said he himself was greater than his teacher who came before him.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Menander claimed to be greater than Simon.
- The asterisk marks a gap.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 22.1.3 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-1-3). (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. 22, chapter 2
22.2.1Holl GCS 25/31:246
2. Τῷ δὲ αὐτῷ ἐλαττώματι ᾡ καὶ ὁ αὐτοῦ διδάσκαλος περιέπεσε καὶ αὐτὸς ἁλοὺς διὰ τῶν αὐτῶν τοῦ ἐλέγχου τῆς ἀληθείας λόγων ἀνατραπήσεται † ἀνετράπη γὰρ οὗτος καὶ ἔληξεν ἡ αὐτοῦ αἵρεσις ὡς ἐπὶ τὸ πλεῖστον.
2. Tǭ de autǭ elattōmati hǭ kai ho autou didaskalos periepese kai autos halous dia tōn autōn tou elenchou tēs alētheias logōn anatrapēsetai † anetrapē gar houtos kai elēxen hē autou hairesis hōs epi to pleiston.
Caught in the same defect into which his teacher fell, he too will be overturned by the same words of the refutation of the truth; for he was overturned, and his sect has for the most part come to an end.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Menander's sect has largely died out.
- A dagger marks a corrupt place.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 22.2.1 (Holl GCS 25/31:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-2-1). (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.
22.2.2Holl GCS 25/31:246–247
ὑπερβήσομαι δὲ καὶ ἐφʼ ἐτέραν πάλιν προκόπτων τῇ ὺφηγήσει ἐλεύσομαι. τῷ γὰρ ὄντι οἱ παλαιοὶ ἱστοροῦσι μῦθον, ὡς ἐκ πολλῶν ἀσπίδων συνηγμένων ἐν ἄγγει ἑνὶ ὀστρακινῳ καὶ κατατεθεισῶν ἐν τοῖς θεμελίοις τῶν τεσσάρων γωνιῶν ἑκαστου τεμένους τῶν ἐν Αἰγύπτῳ οἰκοδομηθέντων εἰδώλων, [καὶ] εἴ τις ἰσχυροτέρα ηὕρηται παρὰ τὰς ἄλλας, ἐπελθοῦσα ταῖς ἑτέραις κατέφαγε·
hyperbēsomai de kai ephʼ eteran palin prokoptōn tę̄ yphēgēsei eleusomai. tǭ gar onti hoi palaioi historousi mython, hōs ek pollōn aspidōn synēgmenōn en angei heni ostrakinǭ kai katatetheisōn en tois themeliois tōn tessarōn gōniōn hekastou temenous tōn en Aigyptǭ oikodomēthentōn eidōlōn, [kai] ei tis ischyrotera hēurētai para tas allas, epelthousa tais heterais katephage;
I shall pass on and come again to another, advancing in my account. For indeed the ancients tell a story that, when many asps were gathered in one earthen jar and placed in the foundations at the four corners of each precinct of the idols built in Egypt, whichever was found stronger than the others attacked the others and devoured them;
Textual problem in this passage: see the notes.
Notes and citation
Summary: A story of asps sealed in a jar devouring one another.
- The editor deletes [καί].
Cite (SBL): Epiphanius, Pan. 22.2.2 (Holl GCS 25/31:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-2-2). (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.
22.2.3Holl GCS 25/31:247
μείνασα δὲ καθʼ ἑαυτὴν καὶ τροφῆς μὴ εὐποροῦσα, στραφεῖσα αὕτη καὶ ἀπὸ τῆς κέρκου αὐτῆς ἐσθίειν ἀρξαμένη ἕως μέρους τινὸς * τοῦ σώματος κατέφαγε· καὶ οὕτως ἔμεινεν οὐκέτι τελεία, ἀλλὰ ἥμισυ ὑπάρχουσα ἑρπετοῦ.
meinasa de kathʼ heautēn kai trophēs mē euporousa, strapheisa hautē kai apo tēs kerkou autēs esthiein arxamenē heōs merous tinos * tou sōmatos katephage; kai houtōs emeinen ouketi teleia, alla hēmisy hyparchousa herpetou.
and remaining by itself and lacking food, it turned and began to eat from its own tail, and devoured part of its body …; and so it remained no longer whole, but half a reptile.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The surviving asp devoured itself.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 22.2.3 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-2-3). (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.
22.2.4Holl GCS 25/31:247
διὸ καὶ ἀσπιδογοργόνα ταύτην ἐκάλεσαν, ὥστε νοεῖν ἡμᾶς τὸ παλαιὸν μὲν εἶναι τοῦτο, νῦν δὲ μηκέτι τοῦτο εὑρισκόμενον, ἀλλὰ ἠφανίσθαι· ὡς καὶ αὕτη παντελῶς ἀπολομένη ἔχει μὲν παρʼ ἡμῶν τὴν ἀντιλογίαν, αὐτὴ δὲ διὰ τῆς δυνάμεως Χριστοῦ ἠφάνισται. καὶ ταύτην δὲ ὺπερβάντες ἐπὶ τὰς ἑξῆς ἴωμεν, ἀγαπητοί.
dio kai aspidogorgona tautēn ekalesan, hōste noein hēmas to palaion men einai touto, nyn de mēketi touto heuriskomenon, alla ēphanisthai; hōs kai hautē pantelōs apolomenē echei men parʼ hēmōn tēn antilogian, autē de dia tēs dynameōs Christou ēphanistai. kai tautēn de yperbantes epi tas hexēs iōmen, agapētoi.
Therefore they called it the asp-gorgon, so that we understand that this was of old, but is no longer found now, having vanished; just as this sect too, utterly perished, has our rebuttal, but has itself been wiped out by the power of Christ. Passing over this one too, let us go on to the next, beloved.
Notes and citation
Summary: Menander's sect, like the self-devouring asp, has vanished.
Cite (SBL): Epiphanius, Pan. 22.2.4 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-22-2-4). (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. 23, chapter 1
23.1.1Holl GCS 25/31:247
Μετὰ τοῦτον Σατορνῖλός τις ἀνέστη, καὶ αὐτὸς ἐκεῖθεν τὰς ἀφορμάς, ἀπὸ Μενάνδρου φημὶ καὶ τῶν πρώην λαβών. οὗτος πρὸς τῇ Συρίᾳ κατοικήσας, τουτέστιν Ἀντιοχείᾳ τῇ πρὸς Δάφνην, πολλήν τινα τέχνην καὶ ἐμπειρίαν πλάνης τῷ κόσμῳ παρεισήνεγκεν.
Meta touton Satornilos tis anestē, kai autos ekeithen tas aphormas, apo Menandrou phēmi kai tōn prōēn labōn. houtos pros tę̄ Syrią katoikēsas, toutestin Antiocheią tę̄ pros Daphnēn, pollēn tina technēn kai empeirian planēs tǭ kosmǭ pareisēnenken.
After him one Satornilus arose, who also took his starting points from there, I mean from Menander and those before. He lived near Syria, that is, at Antioch by Daphne, and introduced into the world much art and skill in error.
Notes and citation
Summary: Satornilus of Antioch followed Menander.
- Cf. Irenaeus, Against Heresies 1.24.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.1 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.1 (Holl GCS 25/31:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-1). (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.
23.1.2Holl GCS 25/31:247–248
δύο γὰρ οὑτοι ἐγένοντο συσχολασταί, Βασιλείδης τε καὶ Σατορνῖλος· καὶ ὁ μὲν Βασιλείδης πρὸς τῇ Αἰγύπτῳ χωρήσας ἐκεῖσε τὰ σκοτεινὰ αὐτοῦ τοῦ βάθους τῆς πλάνης κεκήρυχεν, ὁ δὲ Σατορνῖλος ἐν τῷ προειρημένῳ τόπῳ διατρίβων ὁμοίως τῷ Μενάνδρω τὸν κόσμον ὑπὸ ἀγγέλων γεγενῆσθαι κατήγγελλεν.
dyo gar houtoi egenonto syscholastai, Basileidēs te kai Satornilos; kai ho men Basileidēs pros tę̄ Aigyptǭ chōrēsas ekeise ta skoteina autou tou bathous tēs planēs kekērychen, ho de Satornilos en tǭ proeirēmenǭ topǭ diatribōn homoiōs tǭ Menandrō ton kosmon hypo angelōn gegenēsthai katēngellen.
For these two were fellow students, Basilides and Satornilus. Basilides went off to Egypt and proclaimed there the dark things of the depth of his error, while Satornilus, staying in the place already mentioned, announced, like Menander, that the world was made by angels.
Notes and citation
Summary: Satornilus and Basilides were fellow students; Satornilus taught that angels made the world.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.2 (Holl GCS 25/31:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-2). (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.
23.1.3Holl GCS 25/31:248
ἴνα δὲ εἶναι πατέρα ἄγνωστον, τὸν αὐτόν τε πεποιηκέναι δυνάμεις καὶ ἀρχὰς καὶ ἐξουσίας· τοὺς δὲ ἀγγέλους διεστάναι τῆς ἄνω δυνάμεως, ἑπτὰ δέ τινας τὸν κόσμον πεποιηκέναι καὶ τὰ ἐν αύτῷ· τὸν κόσμον δὲ κατὰ μεριτείαν ἑκάστῳ ἀγγέλῳ κεκληρῶσθαι.
ina de einai patera agnōston, ton auton te pepoiēkenai dynameis kai archas kai exousias; tous de angelous diestanai tēs anō dynameōs, hepta de tinas ton kosmon pepoiēkenai kai ta en autǭ; ton kosmon de kata meriteian hekastǭ angelǭ keklērōsthai.
[He said] that there is one unknown Father, and that he made powers, principalities and authorities; that the angels stood apart from the power above, and seven of them made the world and what is in it; and that the world was allotted by portions to each angel.
Notes and citation
Summary: Satornilus: an unknown Father, and seven angels who made and divided the world.
- Cf. Irenaeus, Against Heresies 1.24.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.1 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.3 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-3). (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.
23.1.4Holl GCS 25/31:248
ὁμοῦ δὲ συνελθόντας τοὺς αὐτοὺς ἀγγέλους ἐντεθυμῆσθαι καὶ κοινῇ τὸν ἄνθρωπον πεποιηκέναι κατὰ τὴν μορφὴν τῆς ἄνωθεν παρακυψάσης φωτεινῆς εἰκόνος, ἣν μὴ δυνηθέντες παρακύψασαν κατασχεῖν διὰ τὸ παραχρῆμα ἀναδραμεῖν, μιμήσασθαι ἠθέλησαν.
homou de synelthontas tous autous angelous entethymēsthai kai koinę̄ ton anthrōpon pepoiēkenai kata tēn morphēn tēs anōthen parakypsasēs phōteinēs eikonos, hēn mē dynēthentes parakypsasan kataschein dia to parachrēma anadramein, mimēsasthai ēthelēsan.
And these same angels, coming together, took thought and together made man after the form of the luminous image that had peered down from above; not being able to hold it when it peered down, because it at once ran back up, they wished to imitate it.
Notes and citation
Summary: The angels made man in imitation of a luminous image from above.
Notes on the original text
- Digital text corrected (OCR slip and stray mark inside the word): συνεΛ· όντας → συνελθόντας.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.4 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-4). (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.
23.1.5Holl GCS 25/31:248
καὶ πεπλάσθαι μὲν τὸν ἄνθρωπον ὑπʼ αὐτῶν οὐδενὸς ἕνεκα ἀλλʼ ἢ διὰ τοιαύτην πρόφασιν. ἐπειδὴ γάρ, φησίν, ἄνωθεν τὸ αὐτὸ φῶς παρακῦψαν ἐρεθισμόν τινα ἐνεποίησε τοῖς αὐτοῖς ἀγγέλοις, τούτους πρὸς πόθον τοῦ ἄνω ὁμοιώματος ἐπιχειρῆσαι τοῦ ἀνθρώπου τὸ πλάσμα ποιῆσαι.
kai peplasthai men ton anthrōpon hypʼ autōn oudenos heneka allʼ ē dia toiautēn prophasin. epeidē gar, phēsin, anōthen to auto phōs parakypsan erethismon tina enepoiēse tois autois angelois, toutous pros pothon tou anō homoiōmatos epicheirēsai tou anthrōpou to plasma poiēsai.
And man was formed by them for no other reason than this. For since, he says, that same light, peering down from above, stirred up a certain excitement in these angels, they, out of longing for the likeness above, undertook to make the formation of man.
Notes and citation
Summary: Longing for the heavenly light moved the angels to form man.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.5 (Holl GCS 25/31:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-5). (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.
23.1.6Holl GCS 25/31:248–249
ἐπειδὴ γὰρ ἠράσθησαν τοῦ ἄνω φωτὸς πόθῳ τῷ πρὸς αὐτὸ καὶ ἡδονῇ κατασχεθέντες, φανέντος καὶ άφαντωθέντος ἀπʼ αὐτῶν, ἐρασθέντας τε αὐτοῦ καὶ μὴ δυνηθέντας ἐμπλησθῆναι τῆς αὐτοῦ ἐρασμιότητος διὰ τὸ ὑπὸ θῆξιν ἀναπτῆναι τὸ αὐτὸ φῶς, τούτου χάριν εἰρηκέναι τοὺς ἀγγέλους φησὶ] δραματουργεῖ ὁ αὐτὸς γίγς ὅτι »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὸμοίωσιν«·
epeidē gar ērasthēsan tou anō phōtos pothǭ tǭ pros auto kai hēdonę̄ kataschethentes, phanentos kai aphantōthentos apʼ autōn, erasthentas te autou kai mē dynēthentas emplēsthēnai tēs autou erasmiotētos dia to hypo thēxin anaptēnai to auto phōs, toutou charin eirēkenai tous angelous phēsi] dramatourgei ho autos gigs hoti »poiēsōmen anthrōpon katʼ eikona kai kathʼ omoiōsin«;
For since they fell in love with the light above, seized by longing and pleasure toward it, when it appeared and vanished from them, being in love with it and unable to be filled with its loveliness because that light flew up on being touched, for this reason, he says, the angels said (so the same impostor dramatizes it), “Let us make man in image and likeness”;
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: The angels said, “Let us make man in image and likeness.”
- Gen 1:26 as quoted by Satornilus. The word for “impostor” is garbled in the digital text (γίγς).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.6 (Holl GCS 25/31:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-6). (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.
23.1.7Holl GCS 25/31:249
παρακόψας τὸ εἰρημένον ἐν τῇ Γενέσει ὑπὸ τοῦ ὰγίου θεοῦ τὸ »[καθʼ] ἡμετέραν«, ἐάσας <δὲ> τὸ »κατʼ εἰκόνα«, ἵνα δὴ ἔχῃ ἡ αὐτοῦ πλάνη τὴν πιθανότητα· ὡς δῆθεν ἄλλων μὲν ποιούτνων εἰκόνα δὲ ἑτέρου † λέγειν ἐν τῷ »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν«.
parakopsas to eirēmenon en tę̄ Genesei hypo tou agiou theou to »[kathʼ] hēmeteran«, easas <de> to »katʼ eikona«, hina dē echę̄ hē autou planē tēn pithanotēta; hōs dēthen allōn men poioutnōn eikona de heterou † legein en tǭ »poiēsōmen anthrōpon katʼ eikona kai kathʼ homoiōsin«.
cutting off the word spoken in Genesis by the holy God, “our,” and leaving “in image,” so that his error may have plausibility, as though others were making [man] but … the image of another, in “Let us make man in image and likeness.”
Textual problem in this passage: see the notes.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Satornilus omitted “our” from Gen 1:26.
- A dagger marks a corrupt word. The editor deletes [καθʼ].
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.7 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-7). (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.
23.1.8Holl GCS 25/31:249
γενομένου δέ, φησί, τοῦ ἀνθρώπου διὰ τὸ αὐτῶν ἀδρανὲς μὴ δύνασθαι αὐτὸν τελεσφορῆσαι, κεῖσθαι δὲ καὶ σκαρίζειν χαμαὶ κείμενον δίκην σκώληκος ἕρποντος, μὴ δύνασθαι δὲ μήτε ἀνορθοῦσθαι μήτε τι ἕτερον πράττειν, ἕως ἡ ἄνω δύναμις παρακύψασα καὶ σπλαγχνισθεῖσα διὰ τὴν ἰδίαν αὐτῆς εἰκόνα τε καὶ ἰδέαν κατʼ οἶκτον ἀπέστειλε σπινθῆρα τῆς αὐτῆς δυνάμεως καὶ διʼ αὐτοῦ ἀνώρθωσε τὸν ἄνθρωπον καὶ οὕτως ἐζωογόνησε, δῆθεν τὸν σπινθῆρα ψυχὴν τὴν ἀνθρωπείαν φάσκων.
genomenou de, phēsi, tou anthrōpou dia to autōn adranes mē dynasthai auton telesphorēsai, keisthai de kai skarizein chamai keimenon dikēn skōlēkos herpontos, mē dynasthai de mēte anorthousthai mēte ti heteron prattein, heōs hē anō dynamis parakypsasa kai splanchnistheisa dia tēn idian autēs eikona te kai idean katʼ oikton apesteile spinthēra tēs autēs dynameōs kai diʼ autou anōrthōse ton anthrōpon kai houtōs ezōogonēse, dēthen ton spinthēra psychēn tēn anthrōpeian phaskōn.
And when man was made, he says, because of their weakness they could not bring him to completion, but he lay and wriggled lying on the ground like a crawling worm, and could neither stand upright nor do anything else, until the power above peered down and, having compassion because of its own image and form, in pity sent a spark of that same power, and through it raised the man upright and so gave him life; he claims, of course, that the spark is the human soul.
Notes and citation
Summary: Man crawled like a worm until the power above sent a spark to raise him.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.1.8 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-8). (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.
23.1.9Holl GCS 25/31:249
καὶ τούτου ἕνεκα πάντως δὴ τὸν σπινθῆρα σωθῆναι, τὸ δὲ πᾶν τοῦ ἀνθρώπου ἀπολέσθαι· ἐν τῷ ἄνω μὲν τὸ ἄνωθεν κατελθὸν ἀνακομισθῆναι χρόνοις τισί, τὸ δὲ κάτωθεν πᾶν τὸ ὑπὸ τῶν ἀγγέλων πλασθὲν ἐνταῦθα αὐτοῖς καταλιμπάνεσθαι.
kai toutou heneka pantōs dē ton spinthēra sōthēnai, to de pan tou anthrōpou apolesthai; en tǭ anō men to anōthen katelthon anakomisthēnai chronois tisi, to de katōthen pan to hypo tōn angelōn plasthen entautha autois katalimpanesthai.
And for this reason the spark is certainly saved, but the whole rest of the man perishes: what came down from above is carried back up in due time, but everything from below, formed by the angels, is left here to them.
Notes and citation
Summary: Only the spark is saved; the body perishes.
Topics: Heresy, Eschatology
Cite (SBL): Epiphanius, Pan. 23.1.9 (Holl GCS 25/31:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-9). (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.
23.1.10Holl GCS 25/31:249–250
Χριστὸν δὲ καὶ αὐτὸν φάσκει ὁ γόης ἐν σχήματι ἀνθρώπου ἐληλυθέναι καὶ ἰδέᾳ μόνῃ, τὰ πάντα δὲ [ἐν] τῷ δοκεῖν πεποιηκέναι, τουτέστι τὸ γεγεννῆσθαι τὸ περιπατεῖν τὸ όπτάνεσθαι τὸ πεπονθέναι.
Christon de kai auton phaskei ho goēs en schēmati anthrōpou elēlythenai kai ideą monę̄, ta panta de [en] tǭ dokein pepoiēkenai, toutesti to gegennēsthai to peripatein to optanesthai to peponthenai.
The sorcerer also says that Christ came in the fashion of a man and in appearance only, and did everything in semblance, that is, being born, walking, being seen, suffering.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Satornilus taught that Christ only appeared to be human.
- The editor deletes [ἐν].
Notes on the original text
- Digital text corrected (word split by a line-end hyphen and OCR slip): πε- πονθίναι → πεπονθέναι.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 23.1.10 (Holl GCS 25/31:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-1-10). (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.
Haer. 23, chapter 2
23.2.1Holl GCS 25/31:250
2. Απὸ τούτου δὲ ἡ ψευδωνύμως καλουμένη γνῶσις ἄρχεται πᾶλιν προστίθεσθαι τῷ βυθῷ τῆς αύτῆς πονηρίας, άπὸ Σίμωνος μὲν λαβοῦσα τὴν ἀρχὴν καὶ τὴν πρόφασιν, προστιθεμένη δὲ ἄλλῃ περισσοτέρᾳ φλυαρίᾳ, ὡς τὸν ταύτης ἔλεγχον ὕστερον ἐροῦμεν.
2. Apo toutou de hē pseudōnymōs kaloumenē gnōsis archetai palin prostithesthai tǭ bythǭ tēs autēs ponērias, apo Simōnos men labousa tēn archēn kai tēn prophasin, prostithemenē de allę̄ perissoterą phlyarią, hōs ton tautēs elenchon hysteron eroumen.
From him the knowledge falsely so called begins again to add to the depth of its wickedness, having taken its beginning and occasion from Simon, but adding other, greater nonsense, as we shall say later in refuting it.
1 Tim 6:20 (allusion, high confidence)
Notes and citation
Summary: The knowledge falsely so called grows with Satornilus.
- “Knowledge falsely so called”: 1 Tim 6:20.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.2.1 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-2-1). (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.
23.2.2Holl GCS 25/31:250
φάσκει γὰρ οὑτος, τοὺς ἀγγέλους λέγων, καὶ τὸν θεὸν τῶν Ἰουδαίων ἕνα ἐξ αὐτῶν εἶναι, διεστάναι δὲ τὸν αὐτὸν καὶ τοὺς αὐτοὺς ἀπὸ τῆς ἄνω δυνάμεως, τὸν δὲ σωτῆρα άπεστάλθαι ἀπὸ πατρὸς παρὰ γνώμην τῶν δυνάμεων ἐπὶ καταλύσει τοῦ θεοῦ τῶν Ἰουδαίων καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων <αύτῷ> εἶναι δὲ αὐτοὺς τοὺς ταύτης τῆς αὶρέσεως τοὺς ἔχοντας τὸν σπινθῆρα τοῦ ἄνωθεν πατρός.
phaskei gar houtos, tous angelous legōn, kai ton theon tōn Ioudaiōn hena ex autōn einai, diestanai de ton auton kai tous autous apo tēs anō dynameōs, ton de sōtēra apestalthai apo patros para gnōmēn tōn dynameōn epi katalysei tou theou tōn Ioudaiōn kai epi sōtērią tōn peithomenōn <autǭ> einai de autous tous tautēs tēs aireseōs tous echontas ton spinthēra tou anōthen patros.
For he says, speaking of the angels, that the God of the Jews is one of them, and that he and they stood apart from the power above, and that the Savior was sent from the Father, against the will of the powers, to destroy the God of the Jews and to save those who obey him; and that these are the people of this sect, who have the spark of the Father above.
Notes and citation
Summary: Satornilus: the God of the Jews is one of the angels; the Savior came to destroy him.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.2.2 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-2-2). (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.
23.2.3Holl GCS 25/31:250
δύο γὰρ πεπλάσθαι ἀπʼ ἀρχῆς ἀνθρώπους φάσκει, ἕνα ἀγαθὸν καὶ ἕνα φαῦλον· ἐξ ὡν δύο εἶναι τὰ γένη τῶν ἀνθρώπνω ἐν κόσμῳ, ἀγαθῶν τε καὶ πονηρῶν.
dyo gar peplasthai apʼ archēs anthrōpous phaskei, hena agathon kai hena phaulon; ex hōn dyo einai ta genē tōn anthrōpnō en kosmǭ, agathōn te kai ponērōn.
For he says that two men were formed from the beginning, one good and one bad; from them come the two races of human beings in the world, the good and the wicked.
Notes and citation
Summary: Satornilus: two races of humanity, good and evil.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.2.3 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-2-3). (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.
23.2.4Holl GCS 25/31:250
ἐπειδὴ δὲ οἱ δαίμονες τοῖς πονηροῖς ἐβοήθουν, τούτου ἕνεκα ἐπʼ ἐσχάτων τῶν ἡμερῶν ὡς προεῖπον ἠλθεν ὁ σωτὴρ ἐπὶ βοηθείᾳ τῶν άγαθῶν άθρώπων καὶ ἐπὶ καταλύσει τῶν πονηρῶν καὶ τῶν δαιμόνων.
epeidē de hoi daimones tois ponērois eboēthoun, toutou heneka epʼ eschatōn tōn hēmerōn hōs proeipon ēlthen ho sōtēr epi boētheią tōn agathōn athrōpōn kai epi katalysei tōn ponērōn kai tōn daimonōn.
And since the demons helped the wicked, for this reason in the last days, as I said before, the Savior came to help good people and to destroy the wicked and the demons.
Notes and citation
Summary: The Savior came to help the good against the demons.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.2.4 (Holl GCS 25/31:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-2-4). (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.
23.2.5Holl GCS 25/31:250–251
τὸ γαμεῖν δὲ καὶ τὸ γεννᾶν ὁ αὐτὸς ἀγύρτης ἐκ τοῦ Σατανᾶ ὑπάρχειν λέγει, ὅθεν καὶ οἱ πλείους αὐτῶν ἐμψύχων ἀπέχονται, ὅπως διὰ τῆς προσποιητῆς δῆθεν πολιτείας τινὰς ἐπαγάγωνται εἰς τὴν αὐτῶν ἀπάτην.
to gamein de kai to gennan ho autos agyrtēs ek tou Satana hyparchein legei, hothen kai hoi pleious autōn empsychōn apechontai, hopōs dia tēs prospoiētēs dēthen politeias tinas epagagōntai eis tēn autōn apatēn.
The same charlatan says that marrying and begetting are from Satan; hence most of them also abstain from living things, so that by this supposedly feigned way of life they may draw some into their deceit.
Notes and citation
Summary: Satornilus called marriage and procreation Satanic.
Notes on the original text
- Digital text corrected (stray marks inside the word): πλ· είοι· ς → πλείους.
Cite (SBL): Epiphanius, Pan. 23.2.5 (Holl GCS 25/31:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-2-5). (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.
23.2.6Holl GCS 25/31:251
τὰς δὲ προφητείας φάσκει ὁ αὐτὸς πάλιν γόης τὰς μὲν ὑπὸ τῶν κοσμοποιῶν ἀγέλων πεπροφητεῦσθαι, τὰς δὲ ὑπὸ τοῦ Σατανᾶ. καὶ αὐτὸν γὰρ τὸν Σατανᾶν ἄγγελον φάσκει, ἀντιπράττοντα τοῖς κοσμοποιοῖς άγγέλοις, μάλιστα δὲ τῶ θεῶ τῶν Ἰουδαίων.
tas de prophēteias phaskei ho autos palin goēs tas men hypo tōn kosmopoiōn agelōn peprophēteusthai, tas de hypo tou Satana. kai auton gar ton Satanan angelon phaskei, antiprattonta tois kosmopoiois angelois, malista de tō theō tōn Ioudaiōn.
The same sorcerer again says that some of the prophecies were prophesied by the world-making angels and some by Satan. For he says that Satan himself is an angel opposing the world-making angels, and especially the God of the Jews.
Notes and citation
Summary: Satornilus ascribed the prophecies to angels and Satan.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 23.2.6 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 23, chapter 3
23.3.1Holl GCS 25/31:251
3. Ὅταν δὲ ταῦτα φάσκῃ ὁ κτηνώδης, πάντως που καὶ αὐτὸς δειχθήσεται ἕνα θεὸν ὁμολογῶν καὶ ἐπὶ μοναρχίας ἀνάγων τὸ πᾶν. εἰ γὰρ οἱ ἄγγελοι <τὸν ἄνθρωπον> πεποιήκασιν, ἄγγελοι δὲ πάλιν ἀπὸ τῆς ἄνωθεν δυνάμεως τὸ αἴτιον ἐσχήκασι τοῦ εἶναι, ἄρα οὐκ αὐτοὶ αἴτιοι τοῦ πλάσματος τοῦ ἀνθρώπου, ἀλλὰ ἡ ἄνωθεν δύναμις ἡ τοὺς ἀγγέλους ποιήσασα, ἐξ ὧν καὶ ἡ πλάσις τοῦ ἀνθρώπου συνέστηκε.
3. Hotan de tauta phaskę̄ ho ktēnōdēs, pantōs pou kai autos deichthēsetai hena theon homologōn kai epi monarchias anagōn to pan. ei gar hoi angeloi <ton anthrōpon> pepoiēkasin, angeloi de palin apo tēs anōthen dynameōs to aition eschēkasi tou einai, ara ouk autoi aitioi tou plasmatos tou anthrōpou, alla hē anōthen dynamis hē tous angelous poiēsasa, ex hōn kai hē plasis tou anthrōpou synestēke.
When the brutish man says this, he himself will surely be shown to confess one God and to trace everything back to a single rule. For if the angels made man, and the angels in turn have had the cause of their being from the power above, then they are not the cause of the formation of man, but the power above that made the angels, from whom the formation of man came about.
Notes and citation
Summary: If the higher power made the angels, it is the true cause of man.
Cite (SBL): Epiphanius, Pan. 23.3.1 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-3-1). (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.
23.3.2Holl GCS 25/31:251
καὶ γὰρ οὐκ αἴτιον τὸ ἐργαλεῖον τῶν ὑπʼ αὐτοῦ γινομένων, ἀλλὰ ὁ ἐνεργῶν τὸ ἐνέργημα διὰ τοῦ ἐργαλείου διʼ οὑ τὸ ἔργον γίνεται, ὡς καὶ γέγραπται »μὴ δοξασθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν« καὶ τὰ ἑξῆς.
kai gar ouk aition to ergaleion tōn hypʼ autou ginomenōn, alla ho energōn to energēma dia tou ergaleiou diʼ hou to ergon ginetai, hōs kai gegraptai »mē doxasthēsetai priōn aneu tou helkontos auton« kai ta hexēs.
For the tool is not the cause of what is made by it, but the one who does the work through the tool by which the work is done; as it is written, “Shall the saw be glorified without the one who draws it?” and what follows.
Isa 10:15 (quotation, high confidence)
Notes and citation
Summary: The tool is not the cause; the user is.
- Isa 10:15.
Cite (SBL): Epiphanius, Pan. 23.3.2 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-3-2). (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.
23.3.3Holl GCS 25/31:251
οὕτω δὲ ὸρῶμεν ὅτι οὔτε ἡ μάχαιρα αἰτία τοῦ φόνου, ἀλλὰ ὁ τῇ μαχαίρᾳ τὸν φόνον ἐπιχειρήσας καὶ οὐ τὸ κηροπλαστεῖον δύναται διʼ ἑαυτοῦ ποιεῖν τὰ πλασσόμενα, ἀλλὰ ὁ τὸ κηροπλαστεῖον καὶ τὸ πλάσμα ἐργασάμενος.
houtō de orōmen hoti oute hē machaira aitia tou phonou, alla ho tę̄ machairą ton phonon epicheirēsas kai ou to kēroplasteion dynatai diʼ heautou poiein ta plassomena, alla ho to kēroplasteion kai to plasma ergasamenos.
So we see that neither is the sword the cause of the murder, but the one who commits murder with the sword; nor can the wax-mold make the figures by itself, but the one who made the mold and the figure.
Notes and citation
Summary: Further examples of instrument and agent.
Cite (SBL): Epiphanius, Pan. 23.3.3 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-3-3). (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.
23.3.4Holl GCS 25/31:251
οὐκοῦν οὐδὲ οἱ ἄγγελοι αἴτιοι, ἀλλʼ ὁ τοὺς ἀγγέλους ποιήσας, εἰ καὶ <μὴ> ἦν αὐτοῖς τοῦ [μὴ] ποιῆσαι ἄνθρωπον.
oukoun oude hoi angeloi aitioi, allʼ ho tous angelous poiēsas, ei kai <mē> ēn autois tou [mē] poiēsai anthrōpon.
So neither are the angels the cause, but the one who made the angels, even if it was [not] in their [power] to make man.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The maker of the angels is the cause.
- The editor deletes [μή] and supplies ⟨μή⟩ elsewhere; the sense is uncertain.
Cite (SBL): Epiphanius, Pan. 23.3.4 (Holl GCS 25/31:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-3-4). (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.
23.3.5Holl GCS 25/31:251–252
ἢ γὰρ καταψηφίζεται τῆς ἄνω δυνάμεως ἄγνοιαν καὶ ἀγνωσίαν τῶν μελλόντων ἔσεσθαι, παρὰ τὸ αὐτῆς θέλημα ἐπιτελουμένων, ἢ εὐδοκίᾳ τῇ ἑαυτῆς * τοὺς ἀγγέλους πεποιηκέναι πρὸς τὸ χρήσιμον τὴν κατασκευὴν τοῦ ἀνθρώπου, οὗ ἤθελε κατασκευάζειν ποιήσασα τοὺς ἀγγέλους, καὶ μὴ ἐντειλαμένη τοῦ μὴ] ἐπιτελέσαι τὸ ἐπιχείρημα τουτέστι τοῦ ἀνθρώπου τὸ πλαστεῖον, ὡς ἡ αὐτοῦ μυθώδης τεχνουργία περιέχει.
ē gar katapsēphizetai tēs anō dynameōs agnoian kai agnōsian tōn mellontōn esesthai, para to autēs thelēma epiteloumenōn, ē eudokią tę̄ heautēs * tous angelous pepoiēkenai pros to chrēsimon tēn kataskeuēn tou anthrōpou, hou ēthele kataskeuazein poiēsasa tous angelous, kai mē enteilamenē tou mē] epitelesai to epicheirēma toutesti tou anthrōpou to plasteion, hōs hē autou mythōdēs technourgia periechei.
For either he condemns the power above for ignorance and lack of knowledge of what was to be, things done against its will; or [he must say] that by its own good pleasure it made the angels … for the useful purpose of constructing man, whom it wished to construct when it made the angels, and did not command them not to carry out the undertaking, that is, the formation of man, as his fabulous workmanship holds.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Either the higher power was ignorant or it willed man's creation.
- The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 23.3.5 (Holl GCS 25/31:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/19-5-1/#p-23-3-5). (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.