Panarion (Medicine Chest Against Heresies), Haer. 1-64 23.4.1–25.1.6
Greek text: Holl, GCS 25/31 (Greek text: Karl Holl, ed., Epiphanius, Bände 1-2 (GCS 25, 1915, and GCS 31, 1922, Leipzig: Hinrichs), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0. The digitized file's own metadata describes it as spanning Holl's volumes 1-3 (1915-1933), but its text in fact ends at Haer. 64 (confirmed: the last division is Haer. 64, on Origen, matching the end of GCS 31); Holl's third volume (GCS 37, 1933) is not present in this digital text.).English: Claude (claude-opus-5-5), public domain (CC0).
Haer. 23, chapter 4
23.4.1Holl GCS 25/31:252
4. Ἢ οὐκοῦν πόλιν τὸν μυθολόγον ἐρωτητέον· ᾔδει ἡ ἄνω δύναμις ὅ τι μέλλουσι πράττειν; ναί, φησίν. ἄρα γοῦν εἰ ᾔδει, αὐτὴ πεποίηκε καὶ οὐκ αὐτοί· εἰ δὲ ᾔδει μὲν οὐκ ἤθελε δέ, παρὰ δὲ τὴν αύτῆς γνώμην ἐπεχείρησαν τὸ ἐπιχείρημα αὐτοί, τίνι τῷ λόγῳ οὐ κεκώλυκεν;
4. Ē oukoun polin ton mythologon erōtēteon; ę̄dei hē anō dynamis ho ti mellousi prattein? nai, phēsin. ara goun ei ę̄dei, autē pepoiēke kai ouk autoi; ei de ę̄dei men ouk ēthele de, para de tēn autēs gnōmēn epecheirēsan to epicheirēma autoi, tini tǭ logǭ ou kekōlyken?
Or rather the mythmaker must be asked again: did the power above know what they were going to do? Yes, he says. Then if it knew, it made [man], and not they. But if it knew and did not wish it, and they attempted the undertaking against its will, for what reason did it not prevent them?
Notes and citation
Summary: If the higher power knew, why did it not prevent the angels?
Cite (SBL): Epiphanius, Pan. 23.4.1 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-1). (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.
23.4.2Holl GCS 25/31:252
εἰ δὲ ἀδυνάτως ἔσχεν τοῦ κωλῦσαι, πρώτη φαυλότης, ὅτι καθʼ ἑαυτῆς τοὺς ὑπʼ αὐτῆς γεγονότας ἀγγέλους εἰς ἀντίθεσιν ἑαυτῆς καὶ παροξυσμὸν κατεσκεύασε, δεύτερον δέ, ὅτι δυναμένη οὐ κεκώλυκεν, ἀλλὰ συνήργησεν εἰς τὸ πονηρὸν ἔργον τὸ ὑπὸ τῶν ἀγγέλων γεγενημένον.
ei de adynatōs eschen tou kōlysai, prōtē phaulotēs, hoti kathʼ heautēs tous hypʼ autēs gegonotas angelous eis antithesin heautēs kai paroxysmon kateskeuase, deuteron de, hoti dynamenē ou kekōlyken, alla synērgēsen eis to ponēron ergon to hypo tōn angelōn gegenēmenon.
And if it was unable to prevent them, the first worthlessness is that it made the angels that came from it into opponents and provokers of itself; and second, that though able it did not prevent them, but cooperated in the evil work done by the angels.
Notes and citation
Summary: Either answer makes the higher power blameworthy.
Cite (SBL): Epiphanius, Pan. 23.4.2 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-2). (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.
23.4.3Holl GCS 25/31:252
εἰ δὲ οὐ συνήργησε καὶ βουληθεῖσα οὐκ ἠδυνήθη κωλῦσαι, πολλή τις ἀσθένεια ἐν τῇ θελησάσῃ καὶ μὴ δυνηθείσῃ, καὶ μᾶλλονἰσχυρότερον εἴη τὸ ὑπʼ αὐτῆς γενόμενον τῶν ἀγγέλων στῖφος ἢ αὐτὴ ἡ αἰτία οὖσα τῶν ὑπʼ αὐτῆς γεγονότων ἀγγέλων. ἐξ ἅπαντος τοίνυν ἁλίσκεται ἡ τῆς αἱρέσεως ὑπόθεσις ἀσυστασίᾳ μᾶλλον περιπίπτουσα καὶ οὐκ αληθείᾳ.
ei de ou synērgēse kai boulētheisa ouk ēdynēthē kōlysai, pollē tis astheneia en tę̄ thelēsasę̄ kai mē dynētheisę̄, kai mallonischyroteron eiē to hypʼ autēs genomenon tōn angelōn stiphos ē autē hē aitia ousa tōn hypʼ autēs gegonotōn angelōn. ex hapantos toinyn halisketai hē tēs haireseōs hypothesis asystasią mallon peripiptousa kai ouk alētheią.
And if it did not cooperate, and wished but was unable to prevent them, there is great weakness in one that wished but could not, and the band of angels made by it would be stronger than itself, the cause of the angels made by it. So from every side the premise of the sect is caught, falling into incoherence rather than truth.
Notes and citation
Summary: A higher power weaker than its creatures is absurd.
Cite (SBL): Epiphanius, Pan. 23.4.3 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-3). (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.
23.4.4Holl GCS 25/31:252
εἰ δὲ ἐγίνωσκε μέν, ἀνάγκῃ δὲ ἐποίει τούτους ὅ μὴ θέμις ἐστὶ <μέλλοντας> πράττειν παρὰ τὸ αὐτῆς βούλημα, ἑτέρᾳ περιπεσεῖται πάλιν καὶ οὐδὲ ἓν πλήρωμα εὑρεθήσεται ἐν τῇ ἄνω δυνάμει κατὰ τὸν αὐτοῦ λόγον.
ei de eginōske men, anankę̄ de epoiei toutous ho mē themis esti <mellontas> prattein para to autēs boulēma, heterą peripeseitai palin kai oude hen plērōma heurethēsetai en tę̄ anō dynamei kata ton autou logon.
And if it knew, but of necessity made them, who were going to do what is not right against its will, he will fall into another [absurdity], and by his account not a single fullness will be found in the power above.
Notes and citation
Summary: Creating under necessity leaves the higher power imperfect.
Notes on the original text
- Digital text corrected (tripled letter): <μέλλλοντας> → <μέλλοντας>.
Cite (SBL): Epiphanius, Pan. 23.4.4 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-4). (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.
23.4.5Holl GCS 25/31:252
ἔτι δὲ προσθείημεν αὐτὸν ἐρωτῶντες· λέγε ἡμῖν, ὠ οὑτος, ὁ διὰ θυρίδων παρακύψας (ἵνα χλευάσω τὴν σοῦ ληρῳδίαν) καὶ ἐν τῷ παρακύπτειν σκοπήσας ὡς ἐκτίσθησαν οἱ ἄγγελοι καὶ τὴν ὑπʼ αὐτῶν περὶ τὸ ἀνθρώπινον πλάσμα * τεχνουργίαν τότε κατοπτεύσας καὶ τῆς ἄνωθεν δυνάμεως ἐξιχνεύσας τὴν μηχανοποιίαν, ᾔδεισαν οὗτοι τί πλάσσουσιν ἢ ἠγνόουν; ἀγνοοῦντες δὲ ὑπὸ τίνος ἠναγκάζοντο τὸ ἐν ἀγνωσίᾳ * ἐπιτελεῖν; οὐχί, φησίν, οὐκ ἠγνόουν· ᾔδεισαν γὰρ ὃ ἔμελλον πράττειν.
eti de prostheiēmen auton erōtōntes; lege hēmin, ō houtos, ho dia thyridōn parakypsas (hina chleuasō tēn sou lērǭdian) kai en tǭ parakyptein skopēsas hōs ektisthēsan hoi angeloi kai tēn hypʼ autōn peri to anthrōpinon plasma * technourgian tote katopteusas kai tēs anōthen dynameōs exichneusas tēn mēchanopoiian, ę̄deisan houtoi ti plassousin ē ēgnooun? agnoountes de hypo tinos ēnankazonto to en agnōsią * epitelein? ouchi, phēsin, ouk ēgnooun; ę̄deisan gar ho emellon prattein.
Let us add a further question: tell us, sir, you who peered through the windows (to mock your nonsense), and in peering observed how the angels were created, and then spied out their workmanship on the human formation … and tracked down the contrivance of the power above: did they know what they were forming, or not? If they did not know, by whom were they compelled to carry out … in ignorance? No, he says, they were not ignorant; they knew what they were going to do.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius mocks Satornilus's claim to know the angels' work.
- The asterisks mark gaps.
Cite (SBL): Epiphanius, Pan. 23.4.5 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-5). (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.
23.4.6Holl GCS 25/31:252
ἡ τοίνυν ἄνωθεν δύναμις ᾔδει τούτους τοῦτο μέλλοντας ἐπιχειρεῖν ἢ ἠγνόει; οὐκ ἠγνόει. ἐποίησεν οὖν αὐτοὺς ἵνα τοῦτο πράξωσιν ἢ μή; οὐχί, φησίν· ἐποίησε γὰρ αὐτοὺς μόνον, οὑτοι δὲ παρὰ τὴν ἄνω δύναμιν ἐπεχείρησαν πρὸς τὸ ποιῆσαι πλάσμα.
hē toinyn anōthen dynamis ę̄dei toutous touto mellontas epicheirein ē ēgnoei? ouk ēgnoei. epoiēsen oun autous hina touto praxōsin ē mē? ouchi, phēsin; epoiēse gar autous monon, houtoi de para tēn anō dynamin epecheirēsan pros to poiēsai plasma.
Did the power above, then, know that they were going to attempt this, or not? It was not ignorant. Did it then make them so that they would do this, or not? No, he says; it only made them, and they attempted to make the formation against the power above.
Notes and citation
Summary: Satornilus claims the angels acted against the higher power.
Cite (SBL): Epiphanius, Pan. 23.4.6 (Holl GCS 25/31:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
23.4.7Holl GCS 25/31:252–253
οὐκοῦν οὗτοι μὲν ᾔδεισαν, ἐκείνη δὲ ἡ ἄνω δύναμις ἠγνόει κατὰ τὸν σοῦ λόγον, ὠ πάντων ἀνθρώπων ἀβέλτερε. καὶ ἔσται μὲν ἡ τῶν ἀνθρώπων κατασκευὴ σύστασις καὶ οἱ αἴτιοι ταύτης ἄγγελοι ἐν γνώσει, ἡ δὲ τοὺς ἀγγέλους ποιήσασα δύναμις ἐν ἀγνωσίᾳ.
oukoun houtoi men ę̄deisan, ekeinē de hē anō dynamis ēgnoei kata ton sou logon, ō pantōn anthrōpōn abeltere. kai estai men hē tōn anthrōpōn kataskeuē systasis kai hoi aitioi tautēs angeloi en gnōsei, hē de tous angelous poiēsasa dynamis en agnōsią.
So these knew, but that power above was ignorant, by your account, you most stupid of all men. And the constitution of human beings will be a real thing and the angels who caused it will be in knowledge, while the power that made the angels will be in ignorance.
Notes and citation
Summary: Satornilus's view makes the creatures wiser than their maker.
Cite (SBL): Epiphanius, Pan. 23.4.7 (Holl GCS 25/31:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
23.4.8Holl GCS 25/31:253
ληρῶδες δʼ ἂν εἴη τοῦτο καὶ ἠλίθιον, ὅτι μᾶλλον ἐντελέστερον τὸ ἔργον τοῦ τεχνίτου καὶ ὁ τεχνίτης ἀδρανέστερος τῶν ὑπʼ αὐτοῦ γενομἐνων ἀγγέλων, αἰτίων ὄντων τῆς ἀνθρωπείας συστάσεως. ὥστε οὖν ἐξ ἅπαντος ἀνάγκῃ ὁμολογήσειας ἂν ἐπὶ τὸν αὐτὸν ποιητὴν τὸν ἕνα καὶ ἐπὶ τὴν μίαν μοναρχίαν <δεὸμ> τὸ πᾶν ἄγειν.
lērōdes dʼ an eiē touto kai ēlithion, hoti mallon entelesteron to ergon tou technitou kai ho technitēs adranesteros tōn hypʼ autou genomenōn angelōn, aitiōn ontōn tēs anthrōpeias systaseōs. hōste oun ex hapantos anankę̄ homologēseias an epi ton auton poiētēn ton hena kai epi tēn mian monarchian <deom> to pan agein.
That would be nonsensical and foolish: that the work should be more perfect than the craftsman, and the craftsman weaker than the angels made by him, who are the cause of the human constitution. So from every side you would of necessity have to confess that everything must be referred to the one Maker himself and to the one single rule.
Notes and citation
Summary: All must be traced to the one Creator.
Notes on the original text
- Digital text corrected (repeated word-ending): ἐντελέστερον τελέστερον → ἐντελέστερον.
Cite (SBL): Epiphanius, Pan. 23.4.8 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-4-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 23, chapter 5
23.5.1Holl GCS 25/31:253
5. Καὶ γὰρ ὁ θεὸς ὁ πατὴρ ἐποίησε τὸν ἄνθρωπον καὶ πάντα κατὰ τὴν ἰδίαν εὐδοκίαν καὶ οὐχ οἱ ἄγγελοι, οὐδὲ κατὰ τὴν τῶν ἀγγέλων συμβουλίαν τι γέγονεν. ἐν τῷ γὰρ εἰπεῖν τὸν θεόν »ποιήσωμεν ἄνθρωπον«, »κατʼ εἰκόνα ἡμετέραν« εἶπεν, καὶ οὐ »κατʼ εἰκόνα« μόνον.
5. Kai gar ho theos ho patēr epoiēse ton anthrōpon kai panta kata tēn idian eudokian kai ouch hoi angeloi, oude kata tēn tōn angelōn symboulian ti gegonen. en tǭ gar eipein ton theon »poiēsōmen anthrōpon«, »katʼ eikona hēmeteran« eipen, kai ou »katʼ eikona« monon.
For God the Father made man and everything according to his own good pleasure, not the angels; nor did anything come about by the angels' counsel. For when God said, “Let us make man,” he said “in our image,” and not only “in image.”
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: God, not angels, made man in “our” image.
- Gen 1:26.
Notes on the original text
- Digital text corrected (repeated syllables): ποιήσωμεν σωμεν ἄνθρωπον → ποιήσωμεν ἄνθρωπον.
Topics: Trinity
Cite (SBL): Epiphanius, Pan. 23.5.1 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-1). (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.
23.5.2Holl GCS 25/31:253
συνεκάλει γὰρ εἰς τὴν ἑαυτοῦ δημιουργίαν συνδημιουργὸν τὸν αὐτοῦ Λόγον καὶ μονογενῆ, ὡς ἔχει καὶ ἡ ἐξ ἀληθείας ὁρμωμένη πιστῶν ἔννοια καὶ αὐτὸ τὸ τῆς ἀληθείας ἀκρίβασμα, ὡς καὶ ἐν ἑτέροις πλείοσι περὶ τούτου σαφῶς καὶ διὰ μήκους ἐποιησάμεθα τὴν ὁμολογίαν, ὡς ὁ πατὴρ συγκαλεῖται τὸν υἱὸν συνδημιουργεῖν τὸν ἄνθρωπον, διʼ οὗ καὶ τὰ ἄλλα πάντα ἐποίησεν.
synekalei gar eis tēn heautou dēmiourgian syndēmiourgon ton autou Logon kai monogenē, hōs echei kai hē ex alētheias hormōmenē pistōn ennoia kai auto to tēs alētheias akribasma, hōs kai en heterois pleiosi peri toutou saphōs kai dia mēkous epoiēsametha tēn homologian, hōs ho patēr synkaleitai ton huion syndēmiourgein ton anthrōpon, diʼ hou kai ta alla panta epoiēsen.
For he summoned to his work of creation his Word and Only-begotten as fellow creator, as the understanding of the faithful, which springs from the truth, holds, and the very precision of the truth, as we have also confessed clearly and at length in several other works: that the Father calls the Son to create man with him, through whom he also made all other things.
John 1:3 (allusion, medium confidence)
Notes and citation
Summary: The Father created man with the Son.
- Cf. John 1:3.
Topics: Trinity, Christology
Cite (SBL): Epiphanius, Pan. 23.5.2 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-2). (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.
23.5.3Holl GCS 25/31:253
οὐ μόνον δὲ συγκαλεῖν εἴποιμι τὸν υἱόν, ἀλλὰ καὶ τὸ ἅγιον πνεῦμα. »τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν«.
ou monon de synkalein eipoimi ton huion, alla kai to hagion pneuma. »tǭ gar logǭ kyriou hoi ouranoi estereōthēsan kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn«.
And I would say he calls not only the Son but also the Holy Spirit. “For by the word of the Lord the heavens were established, and by the Spirit of his mouth all their host.”
Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The Holy Spirit also shared in creation.
- Ps 33:6 (32:6 LXX).
Topics: Trinity
Cite (SBL): Epiphanius, Pan. 23.5.3 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-3). (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.
23.5.4Holl GCS 25/31:253
εἴτε δὲ βουληθείη εἴτε καὶ μὴ βουληθείη (φημὶ δὲ ὁ Σατορνῖλος ὁ τῆς αἱρέσεως ταύτης ἀρχηγός), ἀναγκασθήσεται ἐξ ἅπαντος ἕνα τὸν θεὸν ὁμολογεῖν, θεὸν καὶ κύριον, τοῦ σύμπαντος ὄντα κτιστήν τε καὶ δημιουργόν, ἅμα τε καὶ τοῦ ἀνθρώπου.
eite de boulētheiē eite kai mē boulētheiē (phēmi de ho Satornilos ho tēs haireseōs tautēs archēgos), anankasthēsetai ex hapantos hena ton theon homologein, theon kai kyrion, tou sympantos onta ktistēn te kai dēmiourgon, hama te kai tou anthrōpou.
Whether he wishes it or not (I mean Satornilus, the founder of this sect), he will be compelled in every way to confess one God, God and Lord, who is creator and maker of the universe and also of man.
Notes and citation
Summary: Satornilus must admit one God, Creator of all.
Cite (SBL): Epiphanius, Pan. 23.5.4 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-4). (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.
23.5.5Holl GCS 25/31:253
αἰσχυνθήσεται δὲ κατὰ πάντα τρόπον ὡς συκοφάντης καὶ εἰς τὸν περὶ προφητῶν λόγον καὶ εἰς τὴν κατὰ τοῦ σεμνοῦ γάμου φαύλην κατηγορίαν. αὐτὸς γὰρ ό κύριος ἡμῶν Ἰησοῦς Χριστὸς διαρρήδην ἐκφωνεῖ ἐν τῷ εὐαγγελίῳ καὶ λέγει συνῳδὰ τῷ προφήτῃ ὅτι »ὁ λαλῶν ἐν τοῖς προφήταις, ἰδοὺ πάρειμι« καὶ πάλιν »ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι«.
aischynthēsetai de kata panta tropon hōs sykophantēs kai eis ton peri prophētōn logon kai eis tēn kata tou semnou gamou phaulēn katēgorian. autos gar o kyrios hēmōn Iēsous Christos diarrēdēn ekphōnei en tǭ euangeliǭ kai legei synǭda tǭ prophētę̄ hoti »ho lalōn en tois prophētais, idou pareimi« kai palin »ho patēr mou heōs arti ergazetai, kagō ergazomai«.
And he will be put to shame in every way as a slanderer, both in his account of the prophets and in his base accusation against honorable marriage. For our Lord Jesus Christ himself declares plainly in the Gospel, and says in agreement with the prophet, “I who speak in the prophets, behold, I am here”; and again, “My Father is working until now, and I am working.”
Isa 52:6 (quotation, high confidence) · John 5:17 (quotation, high confidence)
Notes and citation
Summary: Christ affirms that he spoke in the prophets and works with the Father.
- Isa 52:6 (Epiphanius places it in the Gospel); John 5:17.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 23.5.5 (Holl GCS 25/31:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-5). (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.
23.5.6Holl GCS 25/31:253–254
ἵνα δὲ δείξῆ τί ἐργάζεται ὁ αὐτοῦ πατὴρ καὶ αὐτός, άπεφήνατο λέγων τοῖς ἐρωτήσασιν αὐτὸν εἰ χρὴ ἀπολύειν τὴν γυναῖκα κατὰ πᾶσαν αἰτίαν »πῶς γέγραπται; ὅτε ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς« καὶ πάλιν μεθʼ ἕτερα ὄτι »ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αύτοῦ κοὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«, καὶ εὐθὺς προσεθηκε λέγων »ὃ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«· ὡς ἐξ ἅπαντος τὸν σωτῆρα διδάσκειν τὸν ποιητὴν τῶν ἀνθρώπων θεὸν εἶναι τῶν πάντων, αὐτοῦ δὲ πατέρα.
hina de deixē ti ergazetai ho autou patēr kai autos, apephēnato legōn tois erōtēsasin auton ei chrē apolyein tēn gynaika kata pasan aitian »pōs gegraptai? hote epoiēsen ho theos ton anthrōpon, arsen kai thēly epoiēsen autous« kai palin methʼ hetera oti »heneken toutou kataleipsei anthrōpos ton patera kai tēn mētera autou koi proskollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian«, kai euthys prosethēke legōn »ho ho theos synezeuxen, anthrōpos mē chōrizetō«; hōs ex hapantos ton sōtēra didaskein ton poiētēn tōn anthrōpōn theon einai tōn pantōn, autou de patera.
And to show what his Father and he himself work, he declared, saying to those who asked him whether one may dismiss one's wife for any cause, “How is it written? When God made man, he made them male and female”; and again, after other things, “For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh”; and at once he added, “What God has joined together, let no man separate.” So in every way the Savior teaches that the Maker of human beings is the God of all, and his Father.
Matt 19:3 (allusion, high confidence) · Matt 19:4 (quotation, high confidence) · Matt 19:5 (quotation, high confidence) · Matt 19:6 (quotation, high confidence) · Gen 1:27 (quotation, high confidence) · Gen 2:24 (quotation, high confidence)
Notes and citation
Summary: Jesus' teaching on divorce shows the Creator is his Father.
- Matt 19:3–6, quoting Gen 1:27; 2:24.
Topics: Marriage, Divorce, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 23.5.6 (Holl GCS 25/31:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-6). (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.
23.5.7Holl GCS 25/31:254
καὶ ὅτι ὁ γάμος οὐκ ἐκ τοῦ Σατανᾶ, ἀλλʼ ἐκ τοῦ θεοῦ τυγχάνει, πρῶτον μὲν ὁ κύριος λέγει· »ὃ ὁ θεός‘ φησίν »συνέχευξεν, ἄνθρωπος μὴ χωριζέτω«· εἶτα ὁ ἅγιος ἀπόστολος »τίμιος ὁ γάμος καὶ ἡ κοίτη αμίαντος«. ταῖς δὲ φύσει χηρευσάσαις ὡσαύτως παραγγέλλει, λέγων διὰ Τιμοθέου »νεωτέρας χήρας παραιτοῦ· μετὰ γὰρ τὸ καταστρηνιάσαι τοῦ Χριστοῦ γαμεῖν θέλουσι«, καὶ μεθʼ ἕδτερα »γαμειτωσαν τεκνογονείτωσαν οἰκοδεσποτείτωσαν«, ἀνυπέρβατον νόμον τιθέμενος, ἐκ Μʼ ὄντα καὶ κατὰ σεμνότητα ἀνθρώποις κεχαρισμένον.
kai hoti ho gamos ouk ek tou Satana, allʼ ek tou theou tynchanei, prōton men ho kyrios legei; »ho ho theos‘ phēsin »synecheuxen, anthrōpos mē chōrizetō«; eita ho hagios apostolos »timios ho gamos kai hē koitē amiantos«. tais de physei chēreusasais hōsautōs parangellei, legōn dia Timotheou »neōteras chēras paraitou; meta gar to katastrēniasai tou Christou gamein thelousi«, kai methʼ hedtera »gameitōsan teknogoneitōsan oikodespoteitōsan«, anyperbaton nomon tithemenos, ek Mʼ onta kai kata semnotēta anthrōpois kecharismenon.
And that marriage is not from Satan but from God, first the Lord says, “What God,” he says, “has joined together, let no man separate”; then the holy apostle: “Marriage is honorable and the bed undefiled.” And he gives the same instruction to women widowed by nature, saying through Timothy, “Refuse younger widows; for when they grow wanton against Christ they wish to marry,” and after other things, “Let them marry, bear children, manage their households,” laying down an inviolable law, which is from God and granted to human beings in honor.
Matt 19:6 (quotation, high confidence) · Heb 13:4 (quotation, high confidence) · 1 Tim 5:11 (quotation, high confidence) · 1 Tim 5:14 (quotation, high confidence)
Notes and citation
Summary: Marriage is from God, as Christ and Paul teach.
- Matt 19:6; Heb 13:4; 1 Tim 5:11, 14. “From God” renders a garbled ἐκ Μʼ.
Topics: Marriage, Remarriage, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 23.5.7 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-5-7). (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. 23, chapter 6
23.6.1Holl GCS 25/31:254
6. Περὶ δὲ τῶν κατὰ τῶν θεοῦ προφητειῶν ὑπʼ αὐτοῦ σεσυκοφαντημένων ὑπονοιῶν, ὡς μὴ εἶναι αὐτὰς ἐκ θεοῦ, μυρία ἔστιν εἰπεῖν, ὡς αὐτὸς λέγει ὁ μονογενής, † ἐξ ὡν τὸν κόσμον ἑαυτοῦ εὐαγγελιζόμενος λέγει, πρῶτον μὲν ὅτι »Ἀβραὰμ ὁ πατὴρ ἡμῶν ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν μου, καὶ εἶδεν καὶ ἐχάρη«, καὶ πάλιν φησίν »εἰ ἐπιστεύετε Μωυσῇ, ἐπιστεύετε ἂν ἐμοί· ἐκεῖνος γὰρ περὶ ἐμοῦ ἐγραψεν«.
6. Peri de tōn kata tōn theou prophēteiōn hypʼ autou sesykophantēmenōn hyponoiōn, hōs mē einai autas ek theou, myria estin eipein, hōs autos legei ho monogenēs, † ex hōn ton kosmon heautou euangelizomenos legei, prōton men hoti »Abraam ho patēr hēmōn epethymēsen idein tēn hēmeran mou, kai eiden kai echarē«, kai palin phēsin »ei episteuete Mōysę̄, episteuete an emoi; ekeinos gar peri emou egrapsen«.
As for the notions he slanders against God's prophecies, as though they were not from God, countless things can be said, as the Only-begotten himself says, … proclaiming his own world, first, “Abraham our father longed to see my day, and he saw it and rejoiced”; and again he says, “If you believed Moses, you would believe me; for he wrote about me.”
Textual problem in this passage: see the notes.
John 8:56 (quotation, high confidence) · John 5:46 (quotation, high confidence)
Notes and citation
Summary: Christ's words show the prophets spoke of him.
- John 8:56; 5:46. A dagger marks a corrupt phrase.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 23.6.1 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-6-1). (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.
23.6.2Holl GCS 25/31:254
τίς δὲ τῶν εύ φρονούντων καὶ σύνεσιν ἀπὸ θεοῦ κεκτημένων οὐκ ἐλέγξειε τὸν ἀπατεῶνα Σατορνῖλον, γινώσκων ἐν δόξῃ ἀποκαλυφθέντα τὸν σωτῆρα εἰς παράστασιν ἀληθείας ἄλλως τὴν ἐαυτοῦ δόξαν μὴ ὑποδείξαντα ἀλλὰ ἢ ἀνὰ μέσον Ἠλίου καὶ Μωυσέως τῶν καὶ αὐτῶν ἐν δόξῃ ἰδίᾳ μετʼ αὐτοῦ ὀφθέντων;
tis de tōn eu phronountōn kai synesin apo theou kektēmenōn ouk elenxeie ton apateōna Satornilon, ginōskōn en doxę̄ apokalyphthenta ton sōtēra eis parastasin alētheias allōs tēn eautou doxan mē hypodeixanta alla ē ana meson Ēliou kai Mōyseōs tōn kai autōn en doxę̄ idią metʼ autou ophthentōn?
Which of those who think rightly and have understanding from God would not refute the deceiver Satornilus, knowing that the Savior, revealed in glory to establish the truth, displayed his own glory in no other way than between Elijah and Moses, who were also seen with him in their own glory?
Matt 17:3 (allusion, high confidence) · Luke 9:30 (allusion, high confidence)
Notes and citation
Summary: The Transfiguration with Moses and Elijah refutes Satornilus.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 23.6.2 (Holl GCS 25/31:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-6-2). (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.
23.6.3Holl GCS 25/31:254–255
ἄλλα δὲ ὅσα τοιαῦτά ἐστιν ἃ ὑπʼ αὐτοῦ τοῦ κυρίου καὶ ἐν πάσῃ τῇ καινῇ διαθήκῃ λεγόμενα τὴν σύστασιν ποιεῖται νόμου τε καὶ προφητῶν καὶ πάσης παλαιᾶς διαθήκης πρὸς τὴν καινὴν διαθήκην, ὅτι ἑνὸς θεοῦ εἰσιν ἀμφότεραι, ὡς λέγει »ἐλεύσονται καὶ ἀνακλιθήσονται ἐν κόλποις Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν καὶ ἀναπαύσονται ἀπὸ ἀνατολῶν καὶ δυσμῶν« καὶ τὰ ἑξῆς,
alla de hosa toiauta estin ha hypʼ autou tou kyriou kai en pasę̄ tę̄ kainę̄ diathēkę̄ legomena tēn systasin poieitai nomou te kai prophētōn kai pasēs palaias diathēkēs pros tēn kainēn diathēkēn, hoti henos theou eisin amphoterai, hōs legei »eleusontai kai anaklithēsontai en kolpois Abraam kai Isaak kai Iakōb en tę̄ basileią tōn ouranōn kai anapausontai apo anatolōn kai dysmōn« kai ta hexēs,
And all the other such things said by the Lord himself and throughout the New Testament establish the law, the prophets and the whole Old Testament in relation to the New Testament, that both are of one God, as he says: “They will come and recline in the bosom of Abraham, Isaac and Jacob in the kingdom of heaven, and will rest, from east and west,” and what follows;
Matt 8:11 (quotation, high confidence) · Luke 13:29 (quotation, medium confidence)
Notes and citation
Summary: The New Testament affirms the Old as from the same God.
- A free conflation of Matt 8:11 and Luke 13:29.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 23.6.3 (Holl GCS 25/31:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-6-3). (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.
23.6.4Holl GCS 25/31:255
πάλιν δὲ τὸ ἐκ προσώπου Δαυὶδ περὶ αὐτοῦ προφητευόμενον, τό »εἰπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου« καὶ πάλιν <τὸ> παρʼ αὐτοῦ λεγόμενον τοῖς Φαρισαίοις »οὐδέποτε ἀνέγνωτε, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες;«
palin de to ek prosōpou Dauid peri autou prophēteuomenon, to »eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou« kai palin <to> parʼ autou legomenon tois Pharisaiois »oudepote anegnōte, lithon hon apedokimasan hoi oikodomountes?«
again, what is prophesied about him in the person of David, “The Lord said to my Lord, Sit at my right hand”; and again what was said by him to the Pharisees, “Have you never read, The stone which the builders rejected?”
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Matt 21:42 (quotation, high confidence) · Ps 118:22 (117:22 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ cites the Psalms about himself.
- Ps 110:1 (109:1 LXX); Matt 21:42 citing Ps 118:22 (117:22 LXX).
Notes on the original text
- Digital text corrected (word truncated in the digital text): παρʼ αὐτοῦ μενον → παρʼ αὐτοῦ λεγόμενον.
Topics: Christology, Scripture and canon
Cite (SBL): Epiphanius, Pan. 23.6.4 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-6-4). (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.
23.6.5Holl GCS 25/31:255
καὶ ὡς ὁ Λουκᾶς διαβεβαιοῦται αὐτὸν τὸν σωτῆρα μετὰ τὸ άναστῆναι ἐκ τῶν νεκρῶν ὠφθαι κατὰ τὴν ὸδὸν τοῖς περὶ τὸν Ναθαναὴλ καὶ τὸν Κλεόπαν καὶ τούτους νενουθετηκέναι ἀπὸ τῶν ψαλμῶν καὶ ἀπὸ τῶν προφητῶν »ὅτι οὕτως ἔδει παθεῖν τὸν Χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ὴμέρᾳ«. καὶ οὐδὲν ἔστιν ὅλως διαφωνοῦν ἀνὰ μέσον τῆς τοῦ Χριστοῦ ἐνσάρκου παρουσίας πρὸς τὰς τῶν προφητῶν προφητείας.
kai hōs ho Loukas diabebaioutai auton ton sōtēra meta to anastēnai ek tōn nekrōn ōphthai kata tēn odon tois peri ton Nathanaēl kai ton Kleopan kai toutous nenouthetēkenai apo tōn psalmōn kai apo tōn prophētōn »hoti houtōs edei pathein ton Christon kai anastēnai ek nekrōn tę̄ tritę̄ ēmerą«. kai ouden estin holōs diaphōnoun ana meson tēs tou Christou ensarkou parousias pros tas tōn prophētōn prophēteias.
And as Luke affirms, the Savior himself after rising from the dead was seen on the road by Nathanael and Cleopas, and admonished them from the psalms and the prophets “that thus the Christ had to suffer and rise from the dead on the third day.” And there is no disagreement at all between Christ's coming in the flesh and the prophecies of the prophets.
Luke 24:18 (allusion, high confidence) · Luke 24:46 (quotation, high confidence)
Notes and citation
Summary: The risen Christ explained the prophets on the road to Emmaus.
- Luke 24:13–46. Luke names only Cleopas; the name Nathanael for his companion is Epiphanius's.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 23.6.5 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-6-5). (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. 23, chapter 7
23.7.1Holl GCS 25/31:255
7. Ἀλλʼ ἴως τούτου περὶ τῆς Σατορνίλου αἱρέσεως εἰρήσθω, ἵνα μὴ ἀναλίσκω χρόνους περὶ τὰς μωρὰς αὐτοῦ ζητήσεις καὶ τὰς τούτων ἀνατροπὰς ἐνειλούμενος.
7. Allʼ iōs toutou peri tēs Satornilou haireseōs eirēsthō, hina mē analiskō chronous peri tas mōras autou zētēseis kai tas toutōn anatropas eneiloumenos.
But let this much be said about the sect of Satornilus, so that I do not spend time entangled in his foolish questions and their refutations.
Titus 3:9 (echo, low confidence)
Notes and citation
Summary: Conclusion on Satornilus.
- Cf. Titus 3:9.
Cite (SBL): Epiphanius, Pan. 23.7.1 (Holl GCS 25/31:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-7-1). (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.
23.7.2Holl GCS 25/31:255–256
ἐκ ταύτης δὲ παρελθὼν ἑξῆς τὴν Βασιλείδου τοῦ συσχολαστοῦ τούτου, τοῦ καὶ συνηπατημένου δηλώσω. μετέχουσι γὰρ οὗτοι <τῶν αὐτὼν>, ὡς ἀπʼ ἀλλήλων τὸν ἐὸν δανεισάμενοι κατὰ τὴν ἐναργῆ παροιμίαν, ὼς] ἀσπὶς παρʼ ἐχίδνης ἐὸν δανειζομένη. ὁμοῦ γάρ εἰσι τῆς σχολῆς καὶ συνεδρίου ἀλλήλων, καθ ἑαυτὸν δὲ ἕστηκεν ἑκάτερος τὴν αἵρεσιν προστησάμενος, καὶ τὴν μὲν κακίαν παρʼ ἀλλήλων ἠρανίσαντο, τὴν δὲ διαφωνίαν ἐν αὑτοῖς ἐνεστήσαντο.
ek tautēs de parelthōn hexēs tēn Basileidou tou syscholastou toutou, tou kai synēpatēmenou dēlōsō. metechousi gar houtoi <tōn autōn>, hōs apʼ allēlōn ton eon daneisamenoi kata tēn enargē paroimian, ōs] aspis parʼ echidnēs eon daneizomenē. homou gar eisi tēs scholēs kai synedriou allēlōn, kath heauton de hestēken hekateros tēn hairesin prostēsamenos, kai tēn men kakian parʼ allēlōn ēranisanto, tēn de diaphōnian en hautois enestēsanto.
Passing from it, I shall next describe the sect of Basilides, his fellow student, deceived along with him. For they share the same things, having borrowed the venom from one another, as the vivid proverb says, like an asp borrowing venom from a viper. For they were together in the same school and council with one another, but each stood on his own, founding his sect; they collected their wickedness from each other but set up disagreement between themselves.
Notes and citation
Summary: Transition to Basilides, Satornilus's fellow student.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): ἐνε- στήσαντο → ἐνεστήσαντο.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 23.7.2 (Holl GCS 25/31:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-7-2). (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.
23.7.3Holl GCS 25/31:256
εἴτε οὐν οὗτος δίκην ἐχίδνης παρὰ τῶν ἀνωτάτω μετασχὼν τῷ Βασιλείδῃ μεταδέδωκεν ἢ ἐκεῖνος τούτῳ, ὅμως ὀλέθριος ὢν ὁ τούτων ἰὸς καὶ ἀπὸ τοιούτων ἑρπετῶν ὁρμώμενος διὰ τῆς τοῦ κυρίου διδασκαλίας ἀντιδότου δίκην ἀμαυρωθείς τε καὶ ἀφανισθεὶς ὑθʼ ἡμων καταλελείφθω. ἡμεῖς δὲ θεὸν ἐπικαλούμενοι ἐπὶ τὰς ἑξῆς ἴωμεν, ὦ ἀγαπητοί.
eite oun houtos dikēn echidnēs para tōn anōtatō metaschōn tǭ Basileidę̄ metadedōken ē ekeinos toutǭ, homōs olethrios ōn ho toutōn ios kai apo toioutōn herpetōn hormōmenos dia tēs tou kyriou didaskalias antidotou dikēn amaurōtheis te kai aphanistheis hythʼ hēmōn kataleleiphthō. hēmeis de theon epikaloumenoi epi tas hexēs iōmen, ō agapētoi.
Whether, then, this one, like a viper, partook from those above and passed it on to Basilides, or Basilides to him, still their venom is deadly, coming from such reptiles; darkened and wiped out by the Lord's teaching as by an antidote, let it be left behind by us. And calling upon God, let us go on to the next, beloved.
Notes and citation
Summary: Epiphanius moves on to Basilides.
Cite (SBL): Epiphanius, Pan. 23.7.3 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-23-7-3). (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. 24, chapter 1
24.1.1Holl GCS 25/31:256
Βασιλείδης μὲν οὖν, καθὰ ἄων προδεδήλωται, ἐν τῇ τῶν Αἰγυπτίων χώρᾳ στειλάμενος τὴν πορείαν ἐκεῖσε τὰς διατριβὰς ἐποιεῖτο, εἶτα ἔρχεται εἰς τὰ μέρη τοῦ Προσωπίτου καὶ Ἀθριβίτου, οὐ μὴν ἀλλὰ καὶ περὶ τὸν Σαΐτην καὶ Ἀλεξάνδρειαν] καὶ Ἀλεξανδρειοπολίτην χῶρον ἤτοι νομόν. (νομὸν γὰρ οἱ Αἰγύπτιοί φασι τὴν ἑκάστης πόλεως περιοικίδα ἤτοι περίχωρον.
Basileidēs men oun, katha aōn prodedēlōtai, en tę̄ tōn Aigyptiōn chōrą steilamenos tēn poreian ekeise tas diatribas epoieito, eita erchetai eis ta merē tou Prosōpitou kai Athribitou, ou mēn alla kai peri ton Saïtēn kai Alexandreian] kai Alexandreiopolitēn chōron ētoi nomon. (nomon gar hoi Aigyptioi phasi tēn hekastēs poleōs perioikida ētoi perichōron.
Basilides, then, as was shown above, made his way to the land of the Egyptians and spent his time there; then he came to the districts of Prosopites and Athribites, and also around the Saïte and Alexandrian region or nome (for the Egyptians call the surrounding district or countryside of each city a nome.
Notes and citation
Summary: Basilides taught in Egypt, around Alexandria and the Delta nomes.
- Cf. Irenaeus, Against Heresies 1.24.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.3 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.1 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-1). (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.
24.1.2Holl GCS 25/31:256
εὕροις δʼ ἄν, ὦ φιλολόγε, καὶ τοῦτο εἰς σαυτοῦ ὠφέλειαν πρὸς φιλομάθειαν καὶ σαφήνειαν, εἰς εὐσεβῆ σύστασιν καὶ φράσιν τῶν ἐν τῇ θείᾳ γραφῇ κειμένων, τῶν εἰς ἀπορίαν τινὰς ἐμβαλλόντων διʼ ἀπειρίαν.
heurois dʼ an, ō philologe, kai touto eis sautou ōpheleian pros philomatheian kai saphēneian, eis eusebē systasin kai phrasin tōn en tę̄ theią graphę̄ keimenōn, tōn eis aporian tinas emballontōn diʼ apeirian.
You may find this too, lover of learning, useful for your study and understanding, for the pious explanation and expression of things in divine Scripture that cast some into perplexity through inexperience.
Notes and citation
Summary: An aside on the word “nome.”
Cite (SBL): Epiphanius, Pan. 24.1.2 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-2). (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.
24.1.3Holl GCS 25/31:256
ὅπου γὰρ ἐν τῷ ὰγίῳ προφήτῃ Ἠσαΐᾳ εὔροις γεγραμμένον περὶ νομῶν πόλεων Αἰγυπτιακῶν οἷον Τάνεως ἢ Μέμφεως ἢ νομοῦ τῆς Βουβάστου, τὴν περίμετρον τῆς τυχούσης πόλεως σημαίνει. καὶ τοῦτο φιλομαθείας ἕνεκεν ἑρμηνευέσθω).
hopou gar en tǭ agiǭ prophētę̄ Ēsaïą eurois gegrammenon peri nomōn poleōn Aigyptiakōn hoion Taneōs ē Mempheōs ē nomou tēs Boubastou, tēn perimetron tēs tychousēs poleōs sēmainei. kai touto philomatheias heneken hermēneuesthō).
For where you find written in the holy prophet Isaiah about nomes of Egyptian cities, such as Tanis or Memphis or the nome of Bubastis, it means the surrounding area of the city in question. And let this be explained for the sake of learning.)
Isa 19:13 (allusion, medium confidence)
Notes and citation
Summary: In Isaiah “nome” means a city's district.
- Isa 19:13; cf. Ezek 30:17. The LXX of Isaiah uses νομός in Isa 19:2.
Cite (SBL): Epiphanius, Pan. 24.1.3 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-3). (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.
24.1.4Holl GCS 25/31:256
ἦν γοῦν ἐν τούτοις τοῖς τόποις ὁ προειρημένος ἀγύρτης τὴν διαβίωσιν ἔχων, ἐξ ὡν φαίνεται ἡ καὶ εἰς δεῦρο ἀκμάζουσα αὐτοῦ αἵρεσις ἐκ τῆς αὐτοῦ διδασκαλίας λαβοῦσα τὴν πρόφασιν.
ēn goun en toutois tois topois ho proeirēmenos agyrtēs tēn diabiōsin echōn, ex hōn phainetai hē kai eis deuro akmazousa autou hairesis ek tēs autou didaskalias labousa tēn prophasin.
In these places, then, the charlatan already mentioned lived, and from them his sect, still flourishing to this day, appears to have taken its origin from his teaching.
Notes and citation
Summary: Basilides' sect still flourishes in Egypt.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.4 (Holl GCS 25/31:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-4). (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.
24.1.5Holl GCS 25/31:256–257
καὶ ἄρχεται μὲν κηρύττειν ὑπερβολὴν ὑπὲρ τὸν συσχολαστὴν αὐτοῦ γόητα τὸν καταλειφθέντα ἐπὶ τῆς Συρίας, ἵνα δῆθεν τὰ ὑπὲρ ἐκεῖνον διηγούμενος δόξῃ φαντασιάζειν πλέον τοὺς ἀκούοντας, ἀρέσκεσθαί τε καὶ συναγείρειν πλῆθος ὑπὲρ τὸν ἑταῖρον αὐτοῦ Σατορνῖλον.
kai archetai men kēryttein hyperbolēn hyper ton syscholastēn autou goēta ton kataleiphthenta epi tēs Syrias, hina dēthen ta hyper ekeinon diēgoumenos doxę̄ phantasiazein pleon tous akouontas, areskesthai te kai synageirein plēthos hyper ton hetairon autou Satornilon.
And he began to preach more extravagantly than his fellow student, the sorcerer who was left in Syria, so that by narrating things beyond him he might seem to delude his hearers more, and to please and gather a larger crowd than his companion Satornilus.
Notes and citation
Summary: Basilides tried to outdo Satornilus.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.5 (Holl GCS 25/31:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-5). (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.
24.1.6Holl GCS 25/31:257
καί τινας λοιπὸν φαντασιώδεις μυθοποιίας ὑποβαλλόμενος ἄρχεται μὲν οὕτως τὰ ἀληθῆ δὲ <εἰπεῖν> οὐκ ἀπὸ τῆς ἑαυτοῦ ἐννοίας ἐναρξάμενος ἡμῖν τὰ δεινά τε καὶ ὀλετήρια, ἀλλὰ προφάσεις λαβὼν ἐκ τοῦ Σατορνίλου καὶ Σίμωνος τοῦ προεληλεγμένου· βούλεται δὲ ἑτέρως αὐτὰ μεταχειρίζειν καὶ εἰς ὄγκον μείζονα διηγεῖσθαι τὰ μυθολογήματα)·
kai tinas loipon phantasiōdeis mythopoiias hypoballomenos archetai men houtōs ta alēthē de <eipein> ouk apo tēs heautou ennoias enarxamenos hēmin ta deina te kai oletēria, alla prophaseis labōn ek tou Satornilou kai Simōnos tou proelēlegmenou; bouletai de heterōs auta metacheirizein kai eis onkon meizona diēgeisthai ta mythologēmata);
And then, suggesting some fantastic myths, he begins thus (to tell the truth, not beginning these terrible and deadly things for us from his own mind, but taking his starting points from Satornilus and Simon already mentioned; but he wishes to handle them differently and to tell the myths at greater bulk):
Notes and citation
Summary: Basilides' myths are borrowed from Satornilus and Simon.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.6 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-6). (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.
24.1.7Holl GCS 25/31:257
ὅτι, φησίν, ἦν ἓν τὸ Ἀγέννητον, ὃ μόνος ἐστὶ πάντων πατήρ· ἐκ τούτου προβέβληται. φησίν, Νοῦς, ἐκ δὲ τοῦ Νοῦ Λόγος, ἐκ δὲ τοῦ Λόγου Φρόνησις, ἐκ δὲ τῆς Φρονήσεως Δύναμίς τε καὶ Σοφία, ἐκ δὲ τῆς Δυνάμεως καὶ Σοφίας ἀρχαὶ ἐξουσίαι ἄγγελοι.
hoti, phēsin, ēn hen to Agennēton, ho monos esti pantōn patēr; ek toutou probeblētai. phēsin, Nous, ek de tou Nou Logos, ek de tou Logou Phronēsis, ek de tēs Phronēseōs Dynamis te kai Sophia, ek de tēs Dynameōs kai Sophias archai exousiai angeloi.
that, he says, there was one Unbegotten, who alone is Father of all; from him, he says, Mind was emitted, from Mind the Word, from the Word Prudence, from Prudence Power and Wisdom, and from Power and Wisdom principalities, authorities, angels.
Notes and citation
Summary: Basilides' chain of emanations from the Unbegotten.
- Cf. Irenaeus, Against Heresies 1.24.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.3 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.7 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-7). (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.
24.1.8Holl GCS 25/31:257
ἐκ δὲ τούτων τῶν δυνάμεών τε καὶ ἀγγέλων γεγονέναι ἀνώτερον πρῶτον οὐρανόν, καὶ ἀγγέλους ἑτέρους ἐξ αὐτῶν γεγονέναι, τοὺς δὲ ὺπ αὐτῶν γεγονότας ἀγγέλους πεποιηκέναι αὖθις δεύτερον οὐρανὸν καὶ αὐτοὺς δὲ πάλιν πεποιηκέναι ἀγγέλους.
ek de toutōn tōn dynameōn te kai angelōn gegonenai anōteron prōton ouranon, kai angelous heterous ex autōn gegonenai, tous de yp autōn gegonotas angelous pepoiēkenai authis deuteron ouranon kai autous de palin pepoiēkenai angelous.
And from these powers and angels the first, uppermost heaven came into being, and other angels came from them; the angels that came from them in turn made a second heaven, and they again made angels.
Notes and citation
Summary: The powers produce successive heavens and angels.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.8 (Holl GCS 25/31:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-8). (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.
24.1.9Holl GCS 25/31:257–258
καὶ οἱ ἐξ αὐτῶν γενόμενοι τρίτον αὖθις πεποιήκασιν οὐρανὸν καὶ οὕτως οἱ καθʼ ἕνα οὐρανὸν εἰσαῦθις ἕτερον καὶ ἑτέρους κατασκευάζοντες ἄχρι τριακοσίων ὲξήκοντα πέντε οὐρανῶν ἐληλάκασι τὸν ἀριθμὸν ἀπὸ τοῦ ἀνωτάτου ἕως τούτου τοῦ καθʼ ἡμᾶς οὐρανοῦ.
kai hoi ex autōn genomenoi triton authis pepoiēkasin ouranon kai houtōs hoi kathʼ hena ouranon eisauthis heteron kai heterous kataskeuazontes achri triakosiōn exēkonta pente ouranōn elēlakasi ton arithmon apo tou anōtatou heōs toutou tou kathʼ hēmas ouranou.
And those who came from them made a third heaven in turn; and so, each heaven in turn producing another heaven and other angels, they reached the number of three hundred and sixty-five heavens, from the highest down to this heaven of ours.
Notes and citation
Summary: Basilides counted 365 heavens.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.1.9 (Holl GCS 25/31:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-1-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 24, chapter 2
24.2.1Holl GCS 25/31:258
2. Ἀφραινόντων δʼ ἂν εἴη τοῦτο τὸ ἐπαγωγὸν πιστεύειν τῇ μανιώδει αὐτοῦ φλυαρίᾳ, συνετοῖς δὲ εύθυέλεγκτος καὶ ληρώδης ὁ τούτου λόγος καὶ ἡ γνώμη, πῶς εἰς ὑπερβάλλουσαν καὶ ἄπειρον κακοτροπίαν ἐξετόπισε τὴν ἑαυτοῦ γνώμην.
2. Aphrainontōn dʼ an eiē touto to epagōgon pisteuein tę̄ maniōdei autou phlyarią, synetois de euthyelenktos kai lērōdēs ho toutou logos kai hē gnōmē, pōs eis hyperballousan kai apeiron kakotropian exetopise tēn heautou gnōmēn.
It would be for fools to be led on to believe his mad nonsense; but to the intelligent his account and his opinion are easily refuted and silly, showing how he carried his opinion off into extravagant and boundless perversity.
Notes and citation
Summary: Basilides' account is easily refuted.
Cite (SBL): Epiphanius, Pan. 24.2.1 (Holl GCS 25/31:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-2-1). (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.
24.2.2Holl GCS 25/31:258
ὁρίζει γὰρ ὡς κατὰ κατὰ τικόν τινα ἐνθουσιασμὸν ἐμβροντηθὲν τὸ ἐλεεινὸν ἀνθρωπάριον ὀνόματα ἑκάστῳ ἄρχοντι τῶν οὐρανῶν ἐκτιθέμενον πρὸς τὸ διὰ τῶν ὀνομάτων ὧν ποιητεύεται χαρὰ τῶν μὴ τὸν νοῦν ἐρρωμένον ἐχόντων πιστεύεσθαι εἰς ολεθρον τῆς τῶν ἠπατημένων ψυχῆς. οὐ μὴν δὲ ἀλλὰ καὶ μαγγανικαῖς μηχανίαις προσανέχων οὐκ ἐπαύσατο καὶ περιεργίαις ὁ ἀπατεών.
horizei gar hōs kata kata tikon tina enthousiasmon embrontēthen to eleeinon anthrōparion onomata hekastǭ archonti tōn ouranōn ektithemenon pros to dia tōn onomatōn hōn poiēteuetai chara tōn mē ton noun errōmenon echontōn pisteuesthai eis olethron tēs tōn ēpatēmenōn psychēs. ou mēn de alla kai manganikais mēchaniais prosanechōn ouk epausato kai periergiais ho apateōn.
For the pitiful little man, thunderstruck as though by some … frenzy, defines names for each ruler of the heavens, so that through the names he invents he may be believed, to the delight of those who lack a sound mind, to the destruction of the souls of the deceived. And the deceiver did not stop devoting himself to magical contrivances and curious arts.
Notes and citation
Summary: Basilides invented names for the rulers of the heavens.
- The adjective before “frenzy” is garbled in the digital text (κατὰ κατὰ τικόν, perhaps βακχικόν or κορυβαντικόν).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.2.2 (Holl GCS 25/31:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-2-2). (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.
24.2.3Holl GCS 25/31:258–259
ὕστερον δέ φησιν ὑπὸ τῶν ἐν τούτῳ τῷ καθʼ ἡμᾶς οὐρανῷ ἀΠέλων καὶ τῆς ἐν αὐτῷ δυνάμεως τὴν κτίσιν ταύτην γεγενῆσθαι· έξ ὧν ἀγγέλων ἕνα λέγει τὸν θεόν, ὃν διελὼν τῶν Ἰουδαίων μόνον ἴφη εἶναι, ἔνα τοῦτον καὶ συναρίθμιον άγγέλοις τοῖς ὑπʼ αὐτοῦ κατὰ μιμολογίαν ὀνοματοποιουμένοις τάσσων, καὶ ἐξ αὐτοῦ πεπλάσθαι τὸν ἄνθρωπον. καὶ τούτους ἅμα αὐτῷ μεμερικέναι τὸν κόσμον κατὰ διαίρεσιν κλήρων τῷ πλήθει τῶν ἀγγέλων, τούτῳ δὲ λελογχέναι τὸ γένος τῶν Ἰουδαίων τῷ προειρημένῳ θεῷ τῶν Ἰουδαίων· βλασφημῶν δὲ τὸν αὐτὸν παντοκράτορα κύριον, τὸν ὄντως ἄντα θεὸν μόνον καὶ οὐχ ἕτερον (πατέρα γὰρ τὸν αὐτὸν εἶναι ὸμολογοῦμεν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ), τοῦτον ἐκεῖνος ἀρνούμενος ἕνα βούλεται αὐτὸς παριστᾶν τῶν ὑέ αὐτοῦ λεγομένων ἀγγέλων, καθά μοι προδεδήλωται.
hysteron de phēsin hypo tōn en toutǭ tǭ kathʼ hēmas ouranǭ aPelōn kai tēs en autǭ dynameōs tēn ktisin tautēn gegenēsthai; ex hōn angelōn hena legei ton theon, hon dielōn tōn Ioudaiōn monon iphē einai, ena touton kai synarithmion angelois tois hypʼ autou kata mimologian onomatopoioumenois tassōn, kai ex autou peplasthai ton anthrōpon. kai toutous hama autǭ memerikenai ton kosmon kata diairesin klērōn tǭ plēthei tōn angelōn, toutǭ de lelonchenai to genos tōn Ioudaiōn tǭ proeirēmenǭ theǭ tōn Ioudaiōn; blasphēmōn de ton auton pantokratora kyrion, ton ontōs anta theon monon kai ouch heteron (patera gar ton auton einai omologoumen tou kyriou hēmōn Iēsou Christou), touton ekeinos arnoumenos hena bouletai autos paristan tōn hye autou legomenōn angelōn, katha moi prodedēlōtai.
Later he says that this creation came into being through the angels in this heaven of ours and the power in it; of these angels he says one is God, whom he singled out as God of the Jews alone, placing him as one, counted among the angels to whom he gives names in the manner of a mime, and that man was formed by him. And [he says] that these, together with him, divided the world by allotment among the multitude of angels, and that the race of the Jews fell to the lot of the aforementioned God of the Jews. So he blasphemes the Lord Almighty himself, the only truly existing God and no other (for we confess that he is the Father of our Lord Jesus Christ); denying him, he wishes to present him as one of the angels he speaks of, as I have shown before.
Notes and citation
Summary: Basilides made the God of the Jews one of the lower angels.
- Cf. Irenaeus, Against Heresies 1.24.4.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.4 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.2.3 (Holl GCS 25/31:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-2-3). (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.
24.2.5Holl GCS 25/31:259
ἐληλυθέναι δὲ τοὺς Ἰουδαίους εἰς κλῆρον αὐτοῦ καὶ αὐτὸν ὺπερασπίζειν τούτων, εἶναι δὲ αὐτὸν πάντων τῶν ἀγγέλων αὐθαδέστερον ἐξαγαγεῖν τε τοὺς υἱοὺς Ἰσραὴλ ἐξ Αἰγύπτου αὐθαδείᾳ βραχίονος τοῦ ἰδίου διὰ τὸ εἶναι αὐτὸν ἰταμώτερον τῶν ἄλλων καὶ αύθαδέστερον.
elēlythenai de tous Ioudaious eis klēron autou kai auton yperaspizein toutōn, einai de auton pantōn tōn angelōn authadesteron exagagein te tous huious Israēl ex Aigyptou authadeią brachionos tou idiou dia to einai auton itamōteron tōn allōn kai authadesteron.
[He says] that the Jews came into his lot and he protects them; that he is more arrogant than all the angels, and led the children of Israel out of Egypt by the arrogance of his own arm, because he was bolder and more arrogant than the others.
Notes and citation
Summary: Basilides: the God of the Jews is the most arrogant of the angels.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.2.5 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-2-5). (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.
24.2.6Holl GCS 25/31:259
ὅθεν διὰ τὴν αὐθάδειαν αὐτοῦ, ὥς φησιν βλασφημῶν ὁ γόης, βεβουλεῦσθαι τὸν αὐτὸν αὐτῶν θεὸν καθυποτάξαι τῷ γένει τοῦ Ἰσραὴλ πάντα τὰ ἄλλα ἔθνη καὶ διὰ τοῦτο παρεσκευακέναι πολέμους. πολλὰ δὲ καὶ ἄλλα κατὰ τοῦ ἁγίου θεοῦ χαλάσας τὴν γλῶτταν καὶ ἐπάρας τὸ στόμα οὐκ ἐντρέπεται λαλῶν ὁ ἐλεεινότατος.
hothen dia tēn authadeian autou, hōs phēsin blasphēmōn ho goēs, bebouleusthai ton auton autōn theon kathypotaxai tǭ genei tou Israēl panta ta alla ethnē kai dia touto pareskeuakenai polemous. polla de kai alla kata tou hagiou theou chalasas tēn glōttan kai eparas to stoma ouk entrepetai lalōn ho eleeinotatos.
Hence, because of his arrogance, as the sorcerer says in his blasphemy, this God of theirs resolved to subject all the other nations to the race of Israel, and for this reason prepared wars. And the most pitiful man, loosing his tongue and opening his mouth against the holy God, is not ashamed to say many other things.
Notes and citation
Summary: Basilides blasphemes the God of Israel as warlike.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.2.6 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-2-6). (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.
24.2.7Holl GCS 25/31:259–260
διὰ τοῦτο γάρ, φησί, καὶ τὰ ἄλλα ἔθνη ἐπολέμησε τοῦτο τὸ ἔθνος καὶ πολλὰ κακὰ αὐτῷ ἐνεδείξατο διὰ τὴν τῶν ἄλλων ἀγγέλων παραζήλωσιν, ἐπειδήπερ παροτρυνθέντες (ὡς καταφρονούμενοι ὺπ αὐτοῦ) καὶ αὐτοὶ τὰ ἴδια ἔθνη ἐπὶ τὸ ἔθνος τοῦ Ἰσραὴλ τὸ ὑπʼ αύτὸν ἐπέσεισαν. καὶ τούτου ἕνεκα πόλεμοι πάντοτε καὶ ἀκαταστασίαι κατʼ αὐτῶν ἐπανέστησαν.
dia touto gar, phēsi, kai ta alla ethnē epolemēse touto to ethnos kai polla kaka autǭ enedeixato dia tēn tōn allōn angelōn parazēlōsin, epeidēper parotrynthentes (hōs kataphronoumenoi yp autou) kai autoi ta idia ethnē epi to ethnos tou Israēl to hypʼ auton epeseisan. kai toutou heneka polemoi pantote kai akatastasiai katʼ autōn epanestēsan.
For this reason, he says, the other nations also made war on this nation and did it much harm, because of the jealousy of the other angels; for they were provoked (as though despised by him) and themselves stirred up their own nations against the nation of Israel that was under him. And for this reason wars and upheavals always arose against them.
Notes and citation
Summary: Basilides explains Israel's wars by the jealousy of the other angels.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.2.7 (Holl GCS 25/31:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-2-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 24, chapter 3
24.3.1Holl GCS 25/31:260
3. Αὕτη ἡ τοῦ ἀπατεῶνος πιθανολογία. καὶ αὐτὸς δὲ περὶ Χριστοῦ ὡς δοκήσει πεφηνότος ὸμοίως δοξάζει. εἶναι δέ φησιν αὐτὸν φαντασίαν ἐν τῷ φαίνεσθαι μὴ εἶναι δὲ ἄνθρωπον μηδὲ σάρκα εἰληφέναι. δραματουργεῖ δὲ ἡμῖν ἄλλην ὁ δεύτερος μιμολόγος ἐν τῷ περὶ τοῦ σταυροῦ λόγῳ Χριστοῦ, οὐχὶ Ἰησοῦν φάσκων πεπονθέναι, ἀλλὰ Σίμωνα τὸν Κυρηναῖον· ἐπειδὴ γὰρ ἐν τῷ άπὸ ἱεροσολύμων τὸν κύριον ἐκβάλλεσθαι, ὡς ἔχει ἡ ἀκολουθία τοῦ εύαγγελίου, ήγγάρευσάν τινα Σίμωνα Κυρηναῖον βαστάξαι τὸν σταυρόν.
3. Hautē hē tou apateōnos pithanologia. kai autos de peri Christou hōs dokēsei pephēnotos omoiōs doxazei. einai de phēsin auton phantasian en tǭ phainesthai mē einai de anthrōpon mēde sarka eilēphenai. dramatourgei de hēmin allēn ho deuteros mimologos en tǭ peri tou staurou logǭ Christou, ouchi Iēsoun phaskōn peponthenai, alla Simōna ton Kyrēnaion; epeidē gar en tǭ apo hierosolymōn ton kyrion ekballesthai, hōs echei hē akolouthia tou euangeliou, ēngareusan tina Simōna Kyrēnaion bastaxai ton stauron.
This is the deceiver's specious argument. He too holds likewise that Christ appeared in semblance. He says he was a phantom in his appearing, not a man, and did not take flesh. And this second mime-writer stages another drama for us in his account of the cross of Christ, saying that not Jesus suffered but Simon of Cyrene; for when the Lord was being led out of Jerusalem, as the sequence of the Gospel has it, they compelled one Simon of Cyrene to carry the cross.
Mark 15:21 (allusion, high confidence) · Matt 27:32 (allusion, high confidence)
Notes and citation
Summary: Basilides taught that Simon of Cyrene was crucified in place of Jesus.
- Cf. Irenaeus, Against Heresies 1.24.4; Mark 15:21.
Notes on the original text
- Digital text corrected (repeated word): δραματουργεῖ δὲ ἡμῖν ἄλλην ἄλλην → δραματουργεῖ δὲ ἡμῖν ἄλλην.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.4 (Irenaeus, Against Heresies; echo)
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 24.3.1 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-1). (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.
24.3.3Holl GCS 25/31:260
ἔνθεν εὑρίσκει * τῆς αὐτοῦ κυβείας ποιήσασθαι τὴν τραγῳδίαν καί φησιν· ἐκεῖνον ἐν τῷ βαστάζειν τὸν σταυρὸν μετεμόρφωσεν εἰς τὸ ἑαυτοῦ εἶδος καὶ ἑαυτὸν εἰς τὸν Σίμωνα. καὶ ἀντὶ ἑαυτοῦ παραδέδωκε Σίμωνα εἰς τὸ σταυρωθῆναι.
enthen heuriskei * tēs autou kybeias poiēsasthai tēn tragǭdian kai phēsin; ekeinon en tǭ bastazein ton stauron metemorphōsen eis to heautou eidos kai heauton eis ton Simōna. kai anti heautou paradedōke Simōna eis to staurōthēnai.
From there he finds [occasion] to make the tragedy of his trickery, and says: while [Simon] was carrying the cross, [Jesus] changed him into his own form and himself into Simon, and handed Simon over to be crucified in his place.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Jesus and Simon exchanged forms.
- The asterisk marks a gap.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 24.3.3 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-3). (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.
24.3.4Holl GCS 25/31:260
ἐκείνου δὲ σταυρουμένου ἕστηκεν καταντικρὺς ἀοράτως ὁ Ἰησοῦς, καταγελῶν τῶν τὸν Σίμωνα σταυρούντων, αὐτὸς δὲ ἀνέπτη εἰς τὰ ἐπουράνια παραδοὺς τὸν Σίμωνα ἀνασκολοπισθῆναι καὶ ἀπαθῶς ἀνεχώρησεν εἰς τὸν οὐρανόν·
ekeinou de stauroumenou hestēken katantikrys aoratōs ho Iēsous, katagelōn tōn ton Simōna staurountōn, autos de aneptē eis ta epourania paradous ton Simōna anaskolopisthēnai kai apathōs anechōrēsen eis ton ouranon;
While he was being crucified, Jesus stood opposite, invisibly, laughing at those who were crucifying Simon; and he himself flew up to the heavenly places, having handed Simon over to be impaled, and withdrew to heaven without suffering;
Notes and citation
Summary: Jesus stood by laughing, then ascended.
Notes on the original text
- Digital text corrected (repeated word-ending): ἀνασκολοπισθῆναι σκολοπισθῆναι → ἀνασκολοπισθῆναι.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 24.3.4 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-4). (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.
24.3.5Holl GCS 25/31:260
ὁ δὲ Σίμων αὐτὸς ἐσταυρώθη, καὶ οὐχὶ ὁ Ἰησοῦς· Ἰησοῦς γάρ, φησίν, ἀναπετασθεὶς εἰς τὸν οὐρανὸν διῆλθε πάσας τὰς δυνάμεις, ἕως οὗ ἀπεκατέστη πρὸς τὸν ἴδιον αὐτοῦ πατέρα.
ho de Simōn autos estaurōthē, kai ouchi ho Iēsous; Iēsous gar, phēsin, anapetastheis eis ton ouranon diēlthe pasas tas dynameis, heōs hou apekatestē pros ton idion autou patera.
Simon himself was crucified, and not Jesus. For Jesus, he says, soaring up to heaven, passed through all the powers until he was restored to his own Father.
Notes and citation
Summary: Jesus passed through the powers back to the Father.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.3.5 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-5). (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.
24.3.6Holl GCS 25/31:260–261
οὑτος γάρ, φησίν, ἐστὶν ὁ υἱὸς τοῦ πατρὸς ὁ προειρημένος, ὁ ἀποσταλεὶς ἐπὶ βοηθείᾳ τῶν υἱῶν τῶν ἀνθρώπων, διʼ ἣν εἶδεν ὁ πατὴρ ἀκαταστασίαν ἔν τε τοῖς ἀνθρώποις καὶ ἐν τοῖς ἀγγέλοις. καὶ οὑτός ἐστι, φησίν, ἡ σωτηρία ἡμῶν, ὁ ἐλθὼν καὶ ὴμῖν μόνοις άποκαλύψας ταύτην τὴν άλήθειαν.
houtos gar, phēsin, estin ho huios tou patros ho proeirēmenos, ho apostaleis epi boētheią tōn huiōn tōn anthrōpōn, diʼ hēn eiden ho patēr akatastasian en te tois anthrōpois kai en tois angelois. kai houtos esti, phēsin, hē sōtēria hēmōn, ho elthōn kai ēmin monois apokalypsas tautēn tēn alētheian.
For he, he says, is the Son of the Father already mentioned, sent to help the sons of men because of the disorder the Father saw both among human beings and among the angels. And he, he says, is our salvation, who came and revealed this truth to us alone.
Notes and citation
Summary: Basilides: the Son came to reveal the truth to his sect alone.
Notes on the original text
- Digital text corrected (stray mark inside the word): ὲ· ν τε → ἔν τε.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.3.6 (Holl GCS 25/31:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-6). (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.
24.3.7Holl GCS 25/31:261
Τοιαῦται μὲν αἱ ῤαψῳδίαι τῆς τοῦ ἀγύρτου μυθοποιίας. ἀλλὰ καὶ ἀπεντεῦθεν, προκοπτούσης τῆς ἀκαθαρσίας τῆς ἀπὸ τοῦ Σίμωνος ἐναρξαμένης, πᾶσαν ἐπιτήδευσιν κακομηχανίας καὶ ἀσελγείας ἐπιτρέπει τοὺς αὐτῷ μαθητευομένους ἐπιτελεῖν, ἀνδρῶν μετὰ γυναικῶν πολυμιξίαν τινὰ κακῆς ὑποθέσεως τοὺς αὐτῷ πεισθέντας ἐκδιδάσκων·
Toiautai men hai rapsǭdiai tēs tou agyrtou mythopoiias. alla kai apenteuthen, prokoptousēs tēs akatharsias tēs apo tou Simōnos enarxamenēs, pasan epitēdeusin kakomēchanias kai aselgeias epitrepei tous autǭ mathēteuomenous epitelein, andrōn meta gynaikōn polymixian tina kakēs hypotheseōs tous autǭ peisthentas ekdidaskōn;
Such are the rhapsodies of the charlatan's mythmaking. And from here, as the uncleanness begun by Simon advanced, he permits his disciples to practice every kind of wicked device and licentiousness, teaching those persuaded by him a promiscuous intercourse of men with women on an evil pretext;
Notes and citation
Summary: Epiphanius charges that Basilides permitted promiscuity.
- A hostile charge; Clement of Alexandria (Strom. 3.1) says Basilides' followers departed from their founder's stricter teaching.
Cite (SBL): Epiphanius, Pan. 24.3.7 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-7). (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.
24.3.8Holl GCS 25/31:261
ὡς λέγει ὁ ἀπόστολος ἐπὶ τούτοις καὶ τοῖς ὁμοίοις αὐτῶν »ἀποκαλύπτεσθαι ὀργὴν θεοῦ καὶ δικαιοκρισίαν ἐπὶ τοὺς τὴν ἀλήθειαν έν ἀδικίᾳ κατέχοντας«. διὰ ταύτην γὰρ τὴν αἰτίαν τῆς ἡδυπαθείας πολλοὶ εἰς τὴν αἵρεσιν ἐμπίπτουσιν, ἀδεῶς εὑρίσκοντες ἐπιτελεῖν τὴν ἡδονὴν ἑαυτῶν ἐν ταῖς αἰσχρουργίαις.
hōs legei ho apostolos epi toutois kai tois homoiois autōn »apokalyptesthai orgēn theou kai dikaiokrisian epi tous tēn alētheian en adikią katechontas«. dia tautēn gar tēn aitian tēs hēdypatheias polloi eis tēn hairesin empiptousin, adeōs heuriskontes epitelein tēn hēdonēn heautōn en tais aischrourgiais.
as the apostle says of these and those like them, “the wrath of God and his righteous judgment are revealed against those who suppress the truth in unrighteousness.” For through this cause of self-indulgence many fall into the sect, finding they can satisfy their pleasure without fear in their obscenities.
Rom 1:18 (quotation, high confidence) · Rom 2:5 (allusion, medium confidence)
Notes and citation
Summary: Many join the sect for license to indulge themselves.
- Rom 1:18 with 2:5.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.3.8 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-3-8). (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. 24, chapter 4
24.4.1Holl GCS 25/31:261
4. Διδάσκει δὲ πάλιν καὶ ἐπιτρέπει φάσκων μὴ δεῖν μαρτυρεῖν. ὁ γὰρ μαρτυρῶν ἄμισθος εὑρεθήσεται, μὴ μαρτυρῶν ὑπὲρ τοῦ πεποιηκότος τὸν ἄνθρωπον· μαρτυρεῖ γὰρ ὑπὲρ τοῦ ἐσταυρωμένου Σίμωνος.
4. Didaskei de palin kai epitrepei phaskōn mē dein martyrein. ho gar martyrōn amisthos heurethēsetai, mē martyrōn hyper tou pepoiēkotos ton anthrōpon; martyrei gar hyper tou estaurōmenou Simōnos.
He also teaches and permits, saying that one must not bear witness as a martyr. For the martyr will be found without reward, since he does not bear witness for the one who made man; for he bears witness for the crucified Simon.
Notes and citation
Summary: Basilides taught that martyrdom was pointless.
Cite (SBL): Epiphanius, Pan. 24.4.1 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-4-1). (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.
24.4.2Holl GCS 25/31:261–262
πόθεν δὲ τούτῳ μισθὸς εἴη, ὁπότε ἀποθνῄσκει μὲν ὑπὲρ Σίμωνος τοῦ ἐσταυρωμένου, ὑπὲρ Χριστοῦ δὲ τοῦτο ποιεῖν ὁμολογεῖ ὃν ἀγνοεῖ, άποθνῄσκων ὑπὲρ οὑ οὐ γινώσκει; δεῖ τοίνυν ἀρνεῖσθαι καὶ μὴ προαλῶς ἀποθνῄσκειν.
pothen de toutǭ misthos eiē, hopote apothnę̄skei men hyper Simōnos tou estaurōmenou, hyper Christou de touto poiein homologei hon agnoei, apothnę̄skōn hyper hou ou ginōskei? dei toinyn arneisthai kai mē proalōs apothnę̄skein.
For how could there be a reward for him, when he dies for the crucified Simon, while claiming to do it for Christ, whom he does not know, dying for one he does not know? So one must deny, and not die rashly.
Notes and citation
Summary: Basilides counseled denial rather than martyrdom.
Topics: Heresy, Martyrdom, Persecution
Cite (SBL): Epiphanius, Pan. 24.4.2 (Holl GCS 25/31:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-4-2). (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.
Haer. 24, chapter 5
24.5.1Holl GCS 25/31:262
5. Φωραθήσεται δὲ οὗτος διαβολικὴν δύναμιν εἰσηγούμενος κατὰ τῶν ψυχῶν, ἀπαρνησιθεΐαν αὐτὰς ἐκδιδάσκων, ὁπότε αὐτὸς ὁ κύριός φησι »τὸν ἀρνούμενόν με ἐνώπιον τῶν ἀνθρώπων ἀρνήσομαι ἐνώπιον τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς‘.
5. Phōrathēsetai de houtos diabolikēn dynamin eisēgoumenos kata tōn psychōn, aparnēsitheïan autas ekdidaskōn, hopote autos ho kyrios phēsi »ton arnoumenon me enōpion tōn anthrōpōn arnēsomai enōpion tou patros mou tou en tois ouranois‘.
He will be caught introducing a devilish power against souls, teaching them to deny God, when the Lord himself says, “Whoever denies me before men, I will deny before my Father who is in heaven.”
Matt 10:33 (quotation, high confidence)
Notes and citation
Summary: Christ's warning against denial condemns Basilides.
- Matt 10:33.
Topics: Martyrdom
Cite (SBL): Epiphanius, Pan. 24.5.1 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-5-1). (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.
24.5.2Holl GCS 25/31:262
ἀλλά φησιν ὁ ἀγύρτης· »ἡμεῖς, φησίν, ἐσμὲν οἱ ἄνθρωποι, οἱ δὲ ἄλλοι πάντες ὕες καὶ κύνες. καὶ διὰ τοῦτο εἶπεν· μὴ βάλητε τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων μηδὲ δῶτε τὸ ἅγιον τοῖς κυσίν«.
alla phēsin ho agyrtēs; »hēmeis, phēsin, esmen hoi anthrōpoi, hoi de alloi pantes hyes kai kynes. kai dia touto eipen; mē balēte tous margaritas emprosthen tōn choirōn mēde dōte to hagion tois kysin«.
But the charlatan says, “We,” he says, “are the human beings; all the others are pigs and dogs. And for this reason he said, Do not throw your pearls before swine, nor give what is holy to the dogs.”
Matt 7:6 (quotation, high confidence)
Notes and citation
Summary: Basilides' followers call outsiders pigs and dogs.
- Matt 7:6.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.5.2 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-5-2). (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.
24.5.3Holl GCS 25/31:262
κρύπτει γὰρ ἑαυτοῦ τὴν ἀδικίαν ἀπὸ τῶν νοῦν ἐχόντων, ἀποκαλύπτει δὲ τῇ ἑαυτοῦ φατρίᾳ καὶ τοῖς ὑπʼ αὐτοῦ ἠπατημένοις. ἐπειδὴ γὰρ ἀληθῶς τὰ παρʼ αὐτοῖς λεγόμενα καὶ γινόμενα »αἰσχρόν ἐστι καὶ λέγειν«, λέγει ὅτι »ἐνώπιον τῶν ἀνθρώπων‘ δεῖ ὁμολογεῖν τὴν ἀλήθειαν· »ἡμεῖς γάρ ἐσμεν οἶ ἄνθρωποι, οἱ δὲ ἄλλοι ὕες καὶ κύνες«, ὡς προεῖπον.
kryptei gar heautou tēn adikian apo tōn noun echontōn, apokalyptei de tę̄ heautou phatrią kai tois hypʼ autou ēpatēmenois. epeidē gar alēthōs ta parʼ autois legomena kai ginomena »aischron esti kai legein«, legei hoti »enōpion tōn anthrōpōn‘ dei homologein tēn alētheian; »hēmeis gar esmen oi anthrōpoi, hoi de alloi hyes kai kynes«, hōs proeipon.
For he hides his wickedness from people of sense, but reveals it to his own clique and to those deceived by him. For since what is said and done among them truly “is shameful even to speak of,” he says that one must confess the truth “before men”; “for we are the human beings, and the others pigs and dogs,” as I said before.
Eph 5:12 (quotation, high confidence)
Notes and citation
Summary: They reinterpret “before men” to mean only among themselves.
- Eph 5:12.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.5.3 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-5-3). (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.
24.5.4Holl GCS 25/31:262
φάσκει δὲ ὅλως περὶ πατρὸς τοῦ ἑαυτοῦ μυστηρίου μηδενὶ <δεῖν> ἀποκαλύπτειν, ἀλλὰ σιγῇ ἔχειν ἐν ἑνὶ δὲ ἀπὸ χιλίων ἀποκαλύπτειν καὶ δυσὶν ἀπὸ μυρίων, καὶ ὑποτίθεται τοῖς αὐτοῦ μαθηταῖς λέγων ὅτι »σὺ πάντας γίνωσκε, σὲ δὲ μηδεὶς γινωσκέτω«.
phaskei de holōs peri patros tou heautou mystēriou mēdeni <dein> apokalyptein, alla sigę̄ echein en heni de apo chiliōn apokalyptein kai dysin apo myriōn, kai hypotithetai tois autou mathētais legōn hoti »sy pantas ginōske, se de mēdeis ginōsketō«.
He says that one must reveal nothing at all about the Father of his mystery to anyone, but keep silence, and reveal it to one in a thousand and two in ten thousand; and he instructs his disciples, saying, “You must know all, but let no one know you.”
Notes and citation
Summary: Basilides enjoined secrecy about his mystery.
- Cf. Irenaeus, Against Heresies 1.24.6.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.6 (Irenaeus, Against Heresies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.5.4 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-5-4). (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.
24.5.5Holl GCS 25/31:262–263
αὐτὸς δὲ καὶ οἱ ἀπʼ αὐτοῦ ἐρωτώμενοι Ἰουδαίους μὲν ἑαυτοὺς μηκέτι εἶναι φάσκουσι, Χριστιανοὺς δὲ μηδέπω γεγενῆσθαι, ἀλλὰ ἀρνεῖσθαι πάντοτε, ἔχειν δὲ ἐν ἑαυτῷ σιγῇ τὴν πίστιν καὶ μηδενὶ ὑποδεικνύναι, τὴν αἰσχύνην ἑαυτοῦ ὑφορώμενος διὰ τὸ ἀπαρρησίαστον τῆς αἰσχρουργίας καὶ κακῆς αὐτοῦ διδασκαλίας.
autos de kai hoi apʼ autou erōtōmenoi Ioudaious men heautous mēketi einai phaskousi, Christianous de mēdepō gegenēsthai, alla arneisthai pantote, echein de en heautǭ sigę̄ tēn pistin kai mēdeni hypodeiknynai, tēn aischynēn heautou hyphorōmenos dia to aparrēsiaston tēs aischrourgias kai kakēs autou didaskalias.
He and those from him, when questioned, say that they are no longer Jews and have not yet become Christians, but always deny, and keep their faith in silence within themselves and show it to no one; he suspects his own shame because of the impossibility of speaking openly of his obscenity and evil teaching.
Notes and citation
Summary: Basilidians claim to be neither Jews nor Christians and keep their faith hidden.
Notes on the original text
- Digital text corrected (OCR slip): αὐτὸς δὲ κοὶ οἱ → αὐτὸς δὲ καὶ οἱ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.5.5 (Holl GCS 25/31:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-5-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 24, chapter 6
24.6.1Holl GCS 25/31:263
6. Ἔσχεν δὲ ἡ ἀρχὴ αὐτῆς τῆς κακῆς προφάσεως τὴν αἰτίαν ἀπὸ τοῦ ζητεῖν καὶ λέγειν πόθεν τὸ κακόν. πᾶς δὲ ἀπὸ τῆς ἑαυτοῦ πραγματείας δειχθήσεται ὁποῖός ἐστιν. ἔμποροι γοῦν κακῶν οὐτοι οἱ τοῦ κακοῦ ἐρασταὶ καὶ οὐχὶ ἀγαθῶν, ὡς καὶ ἡ γραφὴ εἶπεν ὅτι ζητοῦντας κακὰ καταλήψεται κακά."
6. Eschen de hē archē autēs tēs kakēs prophaseōs tēn aitian apo tou zētein kai legein pothen to kakon. pas de apo tēs heautou pragmateias deichthēsetai hopoios estin. emporoi goun kakōn outoi hoi tou kakou erastai kai ouchi agathōn, hōs kai hē graphē eipen hoti zētountas kaka katalēpsetai kaka."
The beginning of this evil pretext had its cause in seeking and asking where evil comes from. Each will be shown by his own dealings to be what he is. These are traders in evil, lovers of evil and not of good, as Scripture says, “Evils will overtake those who seek evils.”
Prov 11:27 (quotation, medium confidence)
Notes and citation
Summary: Basilides' error began with the question of the origin of evil.
- Prov 11:27 (LXX), freely quoted.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.6.1 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-6-1). (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.
24.6.2Holl GCS 25/31:263
οὔτε γάρ ποτε <τὸ> κακὸν ἠν οὔτε ῥίζα γέγονε κακίας οὔτε ἐνυπόστατον τὸ κακόν ἐστιν. οὐκ ἠν γάρ ποτε τὸ κακόν, ἐπείσακτον δὲ διὰ προφάσεως ἐν ἑκάστῳ τῶν ποιούντων τὸ κακὸν ἔνεστιν· ἐν δὲ τῷ μὴ ποιοῦντι οὐκ ἔστιν, καθάπερ ἐν τοῖς ἄνω λόγοις προδεδήλωται.
oute gar pote <to> kakon ēn oute rhiza gegone kakias oute enypostaton to kakon estin. ouk ēn gar pote to kakon, epeisakton de dia prophaseōs en hekastǭ tōn poiountōn to kakon enestin; en de tǭ mē poiounti ouk estin, kathaper en tois anō logois prodedēlōtai.
For evil never existed, nor has a root of wickedness come into being, nor does evil have substance of its own. For evil never was; it is introduced by occasion in each one who does evil, but in the one who does not do it, it is not, as has been shown in the earlier discussions.
Notes and citation
Summary: Evil has no substance; it exists only in those who do it.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 24.6.2 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-6-2). (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.
24.6.3Holl GCS 25/31:263
λέγει γὰρ ὁ κύριος μετὰ τὸ πάντα πεποιηκέναι »ἰδοὺ πάντα καλὰ λίαν«, δεικνὺς ὄτι τὸ κακὸν οὐκ ἀρχαΐζει οὐδὲ ἐξ ὑπαρχῆς ὑπῆρχεν πρὸ τοῦ ἀπὸ τοῦ άνθρώπου ἐνάρξασθαι· διʼ ἡμῶν γὰρ γίνεται καὶ διʼ ἡμῶν οὐ γίνεται.
legei gar ho kyrios meta to panta pepoiēkenai »idou panta kala lian«, deiknys oti to kakon ouk archaïzei oude ex hyparchēs hypērchen pro tou apo tou anthrōpou enarxasthai; diʼ hēmōn gar ginetai kai diʼ hēmōn ou ginetai.
For the Lord says, after making all things, “Behold, all things are very good,” showing that evil is not ancient nor existed from the beginning before it began from man; for it comes about through us, and through us it does not come about.
Gen 1:31 (quotation, high confidence)
Notes and citation
Summary: God made all things very good; evil began with human choice.
- Gen 1:31.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 24.6.3 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-6-3). (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.
24.6.4Holl GCS 25/31:263
ἄρα οὐν ἐν τῷ πάντα ἄνθρωπον δύνασθαι μὴ ποιεῖν τὸ κακὸν καὶ δύνασθαι ποιεῖν τὸ κακόν, ὅταν μὲν ποιῇ, ἔστι τὸ κακόν, ὅταν δὲ μὴ ποιῇ, οὐκ ἔστι τὸ κακόν. ποῦ τοίνυν τοῦ κακοῦ ἐστιν ἡ ῥίζα ἢ ἡ ὑπόστασις τῆς πονηρίας;
ara oun en tǭ panta anthrōpon dynasthai mē poiein to kakon kai dynasthai poiein to kakon, hotan men poię̄, esti to kakon, hotan de mē poię̄, ouk esti to kakon. pou toinyn tou kakou estin hē rhiza ē hē hypostasis tēs ponērias?
So since every man is able not to do evil and able to do evil, when he does it evil exists, and when he does not do it evil does not exist. Where then is the root of evil or the substance of wickedness?
Notes and citation
Summary: Evil depends on choice and has no root of its own.
Topics: Ethics
Cite (SBL): Epiphanius, Pan. 24.6.4 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-6-4). (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.
Haer. 24, chapter 7
24.7.1Holl GCS 25/31:263
7. Εἰς δὲ πολλὴν οὑτος ἐλήλακε μωρίαν, φάσκων ὅτι ἡ <ἄνω> Δύναμις τὸν Νοῦν προεβάλετο, ὁ δὲ Νοῦς τὸν Λόγον, ὁ δὲ Λόγος τὴν Φρόνησιν, ἡ δὲ Φρόνησις Δύναμιν καὶ Σοφίαν, ἐκ δὲ Δυνάμεως καὶ Σοφίας ἐξουσίαι καὶ δυνάμεις καὶ ἄγγελοι.
7. Eis de pollēn houtos elēlake mōrian, phaskōn hoti hē <anō> Dynamis ton Noun proebaleto, ho de Nous ton Logon, ho de Logos tēn Phronēsin, hē de Phronēsis Dynamin kai Sophian, ek de Dynameōs kai Sophias exousiai kai dynameis kai angeloi.
He has gone on to great folly, saying that the Power [above] emitted Mind, Mind the Word, the Word Prudence, Prudence Power and Wisdom, and from Power and Wisdom authorities, powers and angels.
Notes and citation
Summary: Basilides' emanations repeated.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.7.1 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-7-1). (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.
24.7.2Holl GCS 25/31:263–264
λέγει δὲ τὴν ὑπεράνω τούτων δύναμιν εἶναι καὶ ἀρχὴν Ἀβρασάξ, διὰ τὸ τὴν ψῆφον τοῦ Ἀβασὰξ ἔχειν τριακοσιοστὸν ἑξηκοστὸν πέμπτον ἀριθμόν, ὡς ἐκ τούτου τὴν μαρτυρίαν τῆς αὐτοῦ μυθοποιίας τῶν τριακοσίων ἑξήκοντα πέντε οὐρανῶν συνιστᾶν πειρᾶσθαι.
legei de tēn hyperanō toutōn dynamin einai kai archēn Abrasax, dia to tēn psēphon tou Abasax echein triakosioston hexēkoston pempton arithmon, hōs ek toutou tēn martyrian tēs autou mythopoiias tōn triakosiōn hexēkonta pente ouranōn synistan peirasthai.
He says that the power and principle above these is Abrasax, because the number of “Abrasax” comes to three hundred and sixty-five, so that from this he tries to establish the evidence for his myth of three hundred and sixty-five heavens.
Notes and citation
Summary: Abrasax's name totals 365, the number of heavens.
- The Greek letters of ΑΒΡΑΣΑΞ add up to 365.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): τὴν ὑπερ- άνω → τὴν ὑπεράνω.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.7.2 (Holl GCS 25/31:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-7-2). (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.
24.7.3Holl GCS 25/31:264
οἷς οὐρανοῖς καὶ τοποθεσίας ἴσα τοῖς μαθηματικοῖς διαιρεῖν καὶ συνιστᾶν ἐπιτηδεύων οὐ παρέργως μηχανᾶται. τὰ γὰρ ἐκείνων μάταια θεωρήματα λαβὼν εἰς ἴδιον χαρακτῆρα αὐτός τε καὶ οἱ ὑπʼ αὐτὸν εἰς αἰτίαν τῆς ἰδίας εἰδωλοποιοῦ καὶ [πεπλανημένης] ἐπιπλάστου διδασκαλίας μετήνεγκαν.
hois ouranois kai topothesias isa tois mathēmatikois diairein kai synistan epitēdeuōn ou parergōs mēchanatai. ta gar ekeinōn mataia theōrēmata labōn eis idion charaktēra autos te kai hoi hypʼ auton eis aitian tēs idias eidōlopoiou kai [peplanēmenēs] epiplastou didaskalias metēnenkan.
And he contrives with no small effort to divide and arrange locations for these heavens, like the astrologers. For taking their vain theories, he and his followers transferred them into their own form, to serve as the basis of their own idol-making and fabricated teaching.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Basilides borrowed astrological schemes.
- The editor deletes [πεπλανημένης] (“deluded”).
Notes on the original text
- Digital text corrected (stray letter): καὶ δτοποθεσίας → καὶ τοποθεσίας.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.7.3 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-7-3). (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.
24.7.4Holl GCS 25/31:264
καὶ βούλονται τὴν σύστασιν τούτων ἀπὸ τῶν ὁμοίων ψήφων ποιεῖσθαι, ὡς προεῖπον, τοῦ Ἀβρασὰξ τῶν τριακοσίων ἑξήκοντα πέντε ἀριθμὸν ἔχοντος, δῆθεν δεικνύντες διὰ τοῦτο ἔχειν τὸν ἐνιαυτὸν τριακοσίων ἑξήκοντα πέντε ἡμερῶν ἀριθμὸν κατὰ περίοδον.
kai boulontai tēn systasin toutōn apo tōn homoiōn psēphōn poieisthai, hōs proeipon, tou Abrasax tōn triakosiōn hexēkonta pente arithmon echontos, dēthen deiknyntes dia touto echein ton eniauton triakosiōn hexēkonta pente hēmerōn arithmon kata periodon.
And they wish to establish these from like numbers, as I said, Abrasax having the number three hundred and sixty-five, supposedly showing that for this reason the year has in its cycle the number of three hundred and sixty-five days.
Notes and citation
Summary: They link Abrasax with the 365-day year.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.7.4 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-7-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.7.5Holl GCS 25/31:264
πέπτωκε δὲ αὐτοῦ ὁ ληρώδης λόγος. εὑρίσκεται γὰρ ὁ ἐνιαυτὸς τριακοσίων ἑξήκοντα πέντε ἡμερῶν καὶ ὡρῶν τριῶν.
peptōke de autou ho lērōdēs logos. heurisketai gar ho eniautos triakosiōn hexēkonta pente hēmerōn kai hōrōn triōn.
But his silly argument has fallen; for the year is found to be three hundred and sixty-five days and three hours.
Notes and citation
Summary: The year is longer than 365 days.
Cite (SBL): Epiphanius, Pan. 24.7.5 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.7.6Holl GCS 25/31:264
εἶτα, ἐντεῦθεν, φησί, καὶ ὁ ἄνθρωπος ἔχει τριακόσια ἑξήκοντα πέντε μέλη, ὡς ἕκάστῃ τῶν δυνάμεων ἀπονέμεσθαι ἓν μέλος. ὅθεν καὶ ἐν τούτῳ πέπτωκεν αὐτοῦ ἡ ἐπινενοημένη καὶ νόθος διδασκαλία· ἐν γὰρ τῷ ἀνθρώπῳ ἐστὶ τݲξݲδݲ μέλη.
eita, enteuthen, phēsi, kai ho anthrōpos echei triakosia hexēkonta pente melē, hōs hekastę̄ tōn dynameōn aponemesthai hen melos. hothen kai en toutǭ peptōken autou hē epinenoēmenē kai nothos didaskalia; en gar tǭ anthrōpǭ esti tݲxݲdݲ melē.
Then, he says, from this man also has three hundred and sixty-five members, so that one member is assigned to each of the powers. Here too his invented and spurious teaching has fallen; for there are 364 members in a human being.
Notes and citation
Summary: Basilides' 365 members of the body are refuted.
- The numeral 364 is written as Greek letters (τξδ).
Notes on the original text
- Digital text corrected (OCR slip): τιακόσια → τριακόσια.
Cite (SBL): Epiphanius, Pan. 24.7.6 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 24, chapter 8
24.8.1Holl GCS 25/31:264
8. Θαυμαστῶς δὲ ὁ μακάριος Εἰρηναῖος ὁ τῶν ἀποστόλων διάδοχος, περὶ τούτου λεπτολογῶν διήλεγξε τούτου τὴν ἀβελτερίαν.
8. Thaumastōs de ho makarios Eirēnaios ho tōn apostolōn diadochos, peri toutou leptologōn diēlenxe toutou tēn abelterian.
The blessed Irenaeus, the successor of the apostles, marvelously refuted his stupidity, discussing him in detail.
Notes and citation
Summary: Irenaeus refuted Basilides.
- Irenaeus, Against Heresies 1.24.3–7.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.24.3 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 24.8.1 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.2Holl GCS 25/31:264
ἀνατραπήσεται γὰρ καὶ νῦν ἡ φλυαρία τοῦ ἄνωθεν καταβεβηκότος Βασιλείδου καὶ τὰ ἄνω σαφῶς κατοπτεύσαντος, μᾶλλον δὲ ἄνωθεν πεπτωκότος ἀπὸ τοῦ τῆς ἀληθείας σκοποῦ,
anatrapēsetai gar kai nyn hē phlyaria tou anōthen katabebēkotos Basileidou kai ta anō saphōs katopteusantos, mallon de anōthen peptōkotos apo tou tēs alētheias skopou,
For now too the nonsense of Basilides will be overturned, who came down from above and clearly spied out the things above, or rather fell down from the goal of the truth,
Notes and citation
Summary: Epiphanius mocks Basilides' claim to heavenly knowledge.
Cite (SBL): Epiphanius, Pan. 24.8.2 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.3Holl GCS 25/31:264
ὅτι εἰ οὗτος ὁ οὐρανὸς ὑπὸ τῶν κατʼ αὐτὸν ἀγγέλων γεγένηται, αὐτοὶ δὲ ὑπὸ τῶν ἀνωτέρω καὶ οἱ ἀνωτέρω ὑπὸ τῶν ἔτι ἀνωτέρω, ἄρ οὐν ἡ ἄνω Δύναμις, ἡ καὶ Ἀβρασὰξ καλουμένη, εὑρεθήσεται ἡ τὰ πάντα πεποιηκυῖα καὶ ἡ αἰτία τῶν ὄντων πάντων, καὶ οὐδὲν δίχα αὐτῆς [τι] γεγενῆσθαι εὑρεθήσεται,
hoti ei houtos ho ouranos hypo tōn katʼ auton angelōn gegenētai, autoi de hypo tōn anōterō kai hoi anōterō hypo tōn eti anōterō, ar oun hē anō Dynamis, hē kai Abrasax kaloumenē, heurethēsetai hē ta panta pepoiēkuia kai hē aitia tōn ontōn pantōn, kai ouden dicha autēs [ti] gegenēsthai heurethēsetai,
because if this heaven was made by the angels of his account, and they by those above, and those above by those still higher, then the Power above, which is also called Abrasax, will be found to be the maker of all things and the cause of all that exists, and nothing will be found to have come into being without it,
Textual problem in this passage: see the notes.
John 1:3 (echo, low confidence)
Notes and citation
Summary: By his own logic Abrasax is the maker of all.
- The editor deletes [τι]. Cf. John 1:3.
Cite (SBL): Epiphanius, Pan. 24.8.3 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.4Holl GCS 25/31:264–265
ὁπότε αὐτὴ τὸ αἴτιον καὶ τὸ πρῶτον ἀρχέτυπον παρʼ αὐτῶν καταγγέλλεται, καὶ τὸ λεγόμενον παρʼ αὐτοῖς τοῦ κόσμου τούτου ὑστέρημα ὑπό τινος ἑτέρου μὴ γεγενῆσθαι, ἀλλʼ ἀπὸ τῆς πρώτης ἀρχῆς καὶ αἰτίας τῶν μετέπειτα γεγονότων.
hopote autē to aition kai to prōton archetypon parʼ autōn katangelletai, kai to legomenon parʼ autois tou kosmou toutou hysterēma hypo tinos heterou mē gegenēsthai, allʼ apo tēs prōtēs archēs kai aitias tōn metepeita gegonotōn.
since they themselves proclaim it as the cause and first archetype, and what they call the deficiency of this world did not come into being from some other source, but from the first principle and cause of what came into being afterwards.
Notes and citation
Summary: The world's “deficiency” must also derive from the first cause.
Cite (SBL): Epiphanius, Pan. 24.8.4 (Holl GCS 25/31:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.5Holl GCS 25/31:265
ἐρωτητέον δὲ τὸν αὐτόν, τίνι <τῷ> λόγῳ ἐπὶ τοσαύτην ἡμᾶς πληθὺν φέρεις, ὠ οὑτος, καὶ μὴ μᾶλλον ἐπὶ τὴν ἀρχήν, τουτέστιν ἐπὶ τὸν ἕνα θεὸν τὸν παντοκράτορα; ὁπότε ἐξ ἅπαντος ἤτοι οὕτως λέγοντα ἢ οὕτως δεῖ τὸν ἕνα αἴτιον πάντων δμολογεῖν δεσπότην.
erōtēteon de ton auton, tini <tǭ> logǭ epi tosautēn hēmas plēthyn phereis, ō houtos, kai mē mallon epi tēn archēn, toutestin epi ton hena theon ton pantokratora? hopote ex hapantos ētoi houtōs legonta ē houtōs dei ton hena aition pantōn dmologein despotēn.
He must be asked, for what reason do you carry us off to such a multitude, sir, and not rather to the first principle, that is, to the one God Almighty? For in every way, whether saying it this way or that, one must confess the one Master, the cause of all.
Notes and citation
Summary: Why multiply beings instead of confessing one God?
Notes on the original text
- Digital text corrected (stray letter): ἡμᾶς Ι πληθὺν → ἡμᾶς πληθὺν.
Cite (SBL): Epiphanius, Pan. 24.8.5 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.6Holl GCS 25/31:265
ἀλλὰ καὶ περὶ τῆς τοῦ Χριστοῦ ὑποθέσεως ἀπόκριναι, ὠ τῆς μυθοποιοῦ πραγματείας ταύτης πλάστα. εἰ Σίμων ἐσταυρώθη ὁ Κυρηναῖος, ἄρα οὐ διὰ Ἰησοῦ ἡ σωτηρία γεγένηται ἡμῶν ἀλλὰ διὰ Σίμωνος, καὶ οὐκέτι ὁ κόσμος ἐλπίσειεν διὰ Ἰησοῦ Χριστοῦ σῴζεσθαι τοῦ μὴ παθόντος ὑπὲρ ἡμῶν. οὔτε γὰρ Σίμων δύναται σῴζειν, ἄνθρωπος ὢν ψιλὸς καὶ οὐδὲν ἕτερον.
alla kai peri tēs tou Christou hypotheseōs apokrinai, ō tēs mythopoiou pragmateias tautēs plasta. ei Simōn estaurōthē ho Kyrēnaios, ara ou dia Iēsou hē sōtēria gegenētai hēmōn alla dia Simōnos, kai ouketi ho kosmos elpiseien dia Iēsou Christou sǭzesthai tou mē pathontos hyper hēmōn. oute gar Simōn dynatai sǭzein, anthrōpos ōn psilos kai ouden heteron.
But answer also about the matter of Christ, you fabricator of this mythmaking business. If Simon of Cyrene was crucified, then our salvation came about not through Jesus but through Simon, and the world could no longer hope to be saved through Jesus Christ, who did not suffer for us. Nor can Simon save, being a mere man and nothing else.
Notes and citation
Summary: If Simon died, salvation would come through a mere man.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.8.6 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.7Holl GCS 25/31:265
ἅμα δὲ καὶ συκοφαντίαν καταψηφίζῃ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ, εἰ ἕτερον ἀνθʼ ἑαυτοῦ παρέδωκεν ὁ ἀγαθὸς θεὸς βιασάμενος εἰς φόνον.
hama de kai sykophantian katapsēphizę̄ tou monogenous huiou tou theou, ei heteron anthʼ heautou paredōken ho agathos theos biasamenos eis phonon.
At the same time you condemn the only-begotten Son of God with a slander, if the good God handed over another in his place, forcing him to death.
Notes and citation
Summary: Basilides' view makes God guilty of deceit and murder.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.8.7 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.8.8Holl GCS 25/31:265
καὶ ἔσται λοιπὸν ὄναρ, μᾶλλον δὲ κακοηθείας καὶ κυβείας ἔργον τὸ τοιοῦτον, ὅτι > κύριος κυβείᾳ τινὶ ἑαυτὸν κρύψας ἄλλον ἀντʼ αὐτοῦ παρέδωκε· καὶ ἔσται ἡ παρὰ σοῦ μωρολογία συκοφαντοῦσα μὲν τὴν ἀλήθειαν μὴ δυναμένη δέ, ἀλλὰ ἐλεγχομένη ὑπʼ αὐτῆς τῆς ἀληθείας ἀσυστάτως τὸ ποίημα τοῦτο εἰσηγουμένη.
kai estai loipon onar, mallon de kakoētheias kai kybeias ergon to toiouton, hoti > kyrios kybeią tini heauton krypsas allon antʼ autou paredōke; kai estai hē para sou mōrologia sykophantousa men tēn alētheian mē dynamenē de, alla elenchomenē hypʼ autēs tēs alētheias asystatōs to poiēma touto eisēgoumenē.
And then it will be a dream, or rather a work of malice and trickery, that the Lord hid himself by some trick and handed over another in his place; and your foolish talk will slander the truth but be unable to, being refuted by the truth itself as it introduces this fiction incoherently.
Notes and citation
Summary: Such trickery is unworthy of the Lord.
Cite (SBL): Epiphanius, Pan. 24.8.8 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-8-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 24, chapter 9
24.9.1Holl GCS 25/31:265
9. Πάντῃ γὰρ ἐλέγχει τοῦτον τὸν αἱρεσιάρχην ἡ ἀλήθεια ἐν παλαιᾷ καὶ καινῇ διαθήκῃ. παντὶ γάρ τῳ δῆλον ὅτι Χριστὸς ἑκὼν ἐπὶ τὸ πάθος ἠλθε καὶ θελήματι ἐδίῳ καὶ τοῦ ἰδίου πατρὸς καὶ εὐδοκίᾳ τοῦ ἁγίου πνεύματος ἔλαβε τὴν σάρκα ἐνανθρωπήσας ἐν ἡμῖν, έν τελειότητι θεὸς ὢν ἀπʼ ἀρχῆς,
9. Pantę̄ gar elenchei touton ton hairesiarchēn hē alētheia en palaią kai kainę̄ diathēkę̄. panti gar tǭ dēlon hoti Christos hekōn epi to pathos ēlthe kai thelēmati ediǭ kai tou idiou patros kai eudokią tou hagiou pneumatos elabe tēn sarka enanthrōpēsas en hēmin, en teleiotēti theos ōn apʼ archēs,
For the truth refutes this heresiarch in every way in the Old and New Testaments. For it is plain to everyone that Christ came willingly to his passion, and by his own will and his Father's and the good pleasure of the Holy Spirit took flesh, becoming man among us, being perfect God from the beginning,
Notes and citation
Summary: Christ willingly took flesh and suffered.
Topics: Christology, Trinity
Cite (SBL): Epiphanius, Pan. 24.9.1 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.9.2Holl GCS 25/31:265–266
ἐκ πατρὸς γεγεννημένος ἀνάρχως καὶ ἀχρόνως, ἐπʼ ἐσχάτων δὲ τῶν ἡμερῶν έν μήτρᾳ παρθένου γενέσθαι καταξιώσας, εἰς ἑαυτόν τε σῶμα ἀναπλασάμενος καὶ γεννηθεὶς έν ἀληθείᾳ καὶ ἐνανθρωπήσας ἐν βεβαιώσει, ἴνα ἐν αὐτῇ πάθῃ ὑπὲρ ἡμῶν τῇ σαρκὶ καὶ τὴν Μιν δῷ ὑπὲρ τῶν ἰδίων προβάτων·
ek patros gegennēmenos anarchōs kai achronōs, epʼ eschatōn de tōn hēmerōn en mētrą parthenou genesthai kataxiōsas, eis heauton te sōma anaplasamenos kai gennētheis en alētheią kai enanthrōpēsas en bebaiōsei, ina en autę̄ pathę̄ hyper hēmōn tę̄ sarki kai tēn Min dǭ hyper tōn idiōn probatōn;
begotten of the Father without beginning and without time, and in the last days deigning to be born in the womb of a virgin, forming for himself a body, truly born and made man in certainty, so that in it he might suffer for us in the flesh and give his life for his own sheep;
John 10:11 (allusion, high confidence)
Notes and citation
Summary: The eternal Son was truly born of a virgin to die for his sheep.
- John 10:11, 15. “Life” renders a garbled Μιν (ψυχήν).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.9.2 (Holl GCS 25/31:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.9.3Holl GCS 25/31:266
ὡς ἐλέγχει τούτους λέγων »ἰδού, ἀναβαίνομεν εἰς ᾿εροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται καὶ ἀποκτανθήσεται καὶ τῇ τρίτῃ ἡμέρᾳ αναστήσεται«, τοῖς τε υἱοῖς Ζεβεδαίου φήσας »δύνασθε πιεῖν τὸ ποτήριον ὂ μέλλω πίνειν;«,
hōs elenchei toutous legōn »idou, anabainomen eis ᾿erosolyma, kai ho huios tou anthrōpou paradothēsetai kai apoktanthēsetai kai tę̄ tritę̄ hēmerą anastēsetai«, tois te huiois Zebedaiou phēsas »dynasthe piein to potērion o mellō pinein?«,
as he refutes them by saying, “Behold, we are going up to Jerusalem, and the Son of Man will be handed over and killed, and on the third day he will rise”; and saying to the sons of Zebedee, “Can you drink the cup that I am about to drink?”
Matt 20:18 (quotation, high confidence) · Matt 20:22 (quotation, high confidence)
Notes and citation
Summary: Jesus foretold his own death.
- Matt 20:18–19, 22, freely quoted.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.9.3 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.9.4Holl GCS 25/31:266
ὡς καὶ ὁ ἀπόστολος Πέτρος λέγει »θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι« καὶ πάλιν »ὃς ἔπαθεν ὑπὲρ ἡμῶν σαρκί«·
hōs kai ho apostolos Petros legei »thanatōtheis sarki, zōopoiētheis de pneumati« kai palin »hos epathen hyper hēmōn sarki«;
as the apostle Peter also says, “put to death in the flesh but made alive in the spirit,” and again, “who suffered for us in the flesh”;
1 Pet 3:18 (quotation, high confidence) · 1 Pet 4:1 (quotation, high confidence)
Notes and citation
Summary: Peter testifies that Christ suffered in the flesh.
- 1 Pet 3:18; 4:1.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.9.4 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
24.9.5Holl GCS 25/31:266
πάλιν δὲ Ἰωάννης λέγει »εἴ τις οὐ λέγει τὸν Χριστὸν ἐν σαρκὶ ἐληλυθέωαι, οὗτος ἀντίχριστός ἐστιν«, ὁ δὲ ἄγιος Παῦλός φησι »γευσάμενος θανάτου, θανάτου δὲ σταυροῦ‘, ὡς καὶ Μωυσῆς προαναφωνῶν ἔλεγεν »ὅψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἐπὶ ξύλου«.
palin de Iōannēs legei »ei tis ou legei ton Christon en sarki elēlytheōai, houtos antichristos estin«, ho de agios Paulos phēsi »geusamenos thanatou, thanatou de staurou‘, hōs kai Mōysēs proanaphōnōn elegen »hopsesthe tēn zōēn hymōn kremamenēn epi xylou«.
again, John says, “Whoever does not say that Christ has come in the flesh is antichrist”; and holy Paul says, “having tasted death, even death on a cross,” as Moses also said, proclaiming beforehand, “You will see your life hanging on a tree.”
1 John 4:3 (quotation, medium confidence) · 2 John 1:7 (quotation, medium confidence) · Phil 2:8 (quotation, high confidence) · Heb 2:9 (allusion, medium confidence) · Deut 28:66 (quotation, high confidence)
Notes and citation
Summary: John, Paul, and Moses attest Christ's death in the flesh.
- 1 John 4:3 with 2 John 7; Phil 2:8 with Heb 2:9; Deut 28:66 LXX, read christologically.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.9.5 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-9-5). (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.
24.9.6Holl GCS 25/31:266
ζωὴ δὲ ἡμῶν οὐχ ὁ Σίμων, ἀλλʼ ὁ κύριος ὁ ὑπὲρ ἡμῶν πεπονθώς, ἵνα τὰ ἡμέτερα πάθη διαλύσῃ, καὶ θανὼν σαρκὶ θάνατος θανάτῳ γεγένηται, ἴνα τὸ κέντρον τοῦ θανάτου κλάσῃ, εἰς τὰ καταχθόνια, ἴνα τοὺς ἀδαμαντίνους μοχλοὺς συντρίψῃ· ὅπερ ποιήσας ἀνήγαγε τῶν ψυχῶν τὴν αἰχμαλωσίαν ἐκένωσέ τε τὸν Ἅιδην.
zōē de hēmōn ouch ho Simōn, allʼ ho kyrios ho hyper hēmōn peponthōs, hina ta hēmetera pathē dialysę̄, kai thanōn sarki thanatos thanatǭ gegenētai, ina to kentron tou thanatou klasę̄, eis ta katachthonia, ina tous adamantinous mochlous syntripsę̄; hoper poiēsas anēgage tōn psychōn tēn aichmalōsian ekenōse te ton Haidēn.
Our life is not Simon but the Lord who suffered for us, to undo our sufferings; and dying in the flesh he became death to death, to break the sting of death; [he went down] to the regions below, to shatter the bars of adamant; and having done this he led up the captivity of souls and emptied Hades.
1 Cor 15:55 (allusion, high confidence) · Ps 107:16 (106:16 LXX) (allusion, medium confidence) · Eph 4:8 (allusion, medium confidence)
Notes and citation
Summary: Christ's death conquered death and emptied Hades.
- 1 Cor 15:55–56; Ps 107:16 (106:16 LXX); Eph 4:8. The digital text repeats κλάσῃ and has lost a verb (“went down”).
Notes on the original text
- Digital text corrected (repeated word): κλάσῃ, κλάσῃ, → κλάσῃ,.
Topics: Christology, Eschatology
Cite (SBL): Epiphanius, Pan. 24.9.6 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-9-6). (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. 24, chapter 10
24.10.1Holl GCS 25/31:266
10. Οὐκ ἄρα οὖν αἴτιος θανάτου γέγονεν ὁ Χριστὸς τῷ Σίμωνι, αὐτὸς ἑαυτὸν παραδούς. τί γὰρ λέγεις, ὠ θεήλατε τῶν ἀνθρώπων; οὐκ ἠδύνατο ἐλευθεροστομεῖν καὶ ἀναχωρῆσαι ἀπʼ αὐτῶν, εἰ μὴ ἠθέλησε σταυρωθῆναι;
10. Ouk ara oun aitios thanatou gegonen ho Christos tǭ Simōni, autos heauton paradous. ti gar legeis, ō theēlate tōn anthrōpōn? ouk ēdynato eleutherostomein kai anachōrēsai apʼ autōn, ei mē ēthelēse staurōthēnai?
So Christ did not become the cause of Simon's death, having handed himself over. For what do you say, you most god-forsaken of men? Could he not have spoken freely and withdrawn from them, if he had not wished to be crucified?
Notes and citation
Summary: Christ could have escaped if he had not willed to die.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.10.1 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-1). (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.
24.10.2Holl GCS 25/31:266
ἀλλὰ παίγνιον ἐποίει κυβείας ὁ τοῦ θεοῦ <υἱὸς> θεὸς Λόγος καὶ ἄλλον ἀντὶ ἑαυτοῦ παρεδίδου ἀποθανεῖν καὶ σταυρωθῆναι, ὁ λέγων ἐγώ εἰμι ἡ ἀλήθεια· »ἐγὼ γάρ εἰμι, φησίν, ἡ ἀλήθεια καὶ ἡ ζωή«;
alla paignion epoiei kybeias ho tou theou <huios> theos Logos kai allon anti heautou paredidou apothanein kai staurōthēnai, ho legōn egō eimi hē alētheia; »egō gar eimi, phēsin, hē alētheia kai hē zōē«?
Did God the Word, the Son of God, play a trickster's game and hand over another in his place to die and be crucified, he who says, I am the truth? “For I am,” he says, “the truth and the life.”
John 14:6 (quotation, high confidence)
Notes and citation
Summary: The one who is the truth cannot deceive.
- John 14:6.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 24.10.2 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-2). (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.
24.10.3Holl GCS 25/31:266
ἡ δὲ ζωὴ οὐκ ἂν ἑτέρῳ θάνατον παρασκευάσειε καὶ ἡ ἀλήθεια οὐκ ἂν κρύψῃ τὸ ἐν ἀληθείᾳ παρʼ αὐτῆς γινόμενον καὶ ἕτερα ἀνθʼ ἑτέρων ὑποδείξῃ. οὐκέτι γὰρ ἡ ἀλήθεια εὑρεθήσεται ἀλήθεια, πλάνην ἐργαζομένη καὶ κρύπτουσα τὸ ἑαυτῆς ἔργον, διʼ ἐναντίου δὲ πραγματευομένη σοφίσματος.
hē de zōē ouk an heterǭ thanaton paraskeuaseie kai hē alētheia ouk an krypsę̄ to en alētheią parʼ autēs ginomenon kai hetera anthʼ heterōn hypodeixę̄. ouketi gar hē alētheia heurethēsetai alētheia, planēn ergazomenē kai kryptousa to heautēs ergon, diʼ enantiou de pragmateuomenē sophismatos.
But the Life would not prepare death for another, and the Truth would not hide what is truly done by it and show one thing in place of another. For the truth would no longer be found to be truth if it worked error and hid its own work, dealing by a contrary sophism.
Notes and citation
Summary: Truth does not work by deception.
Cite (SBL): Epiphanius, Pan. 24.10.3 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-3). (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.
24.10.4Holl GCS 25/31:266–267
καὶ ἁπλῶς ἐκ πάντων ὡς εἰπεῖν, ἵνα μὴ μηκύνω τὸν λόγον, »οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων‘ καὶ τῶν ἐργαζομένων τὴν ἀνομίαν‘. πόσοι ἑαυτοῖς σκότος ηὕρηνται καὶ ἄλλοις τοῖς μετέπειτα τῷ σκότει αὐτῶν πειθομένοις· τοῖς δὲ συνετοῖς φανήσεται ἡ ἀλήθεια, ἡ δὲ Βασιλείδου καὶ τῶν τοιούτων πραγματεία πλάνης ἔργον ἐλεγχθήσεται.
kai haplōs ek pantōn hōs eipein, hina mē mēkynō ton logon, »ouai tǭ kosmǭ apo tōn skandalōn‘ kai tōn ergazomenōn tēn anomian‘. posoi heautois skotos hēurēntai kai allois tois metepeita tǭ skotei autōn peithomenois; tois de synetois phanēsetai hē alētheia, hē de Basileidou kai tōn toioutōn pragmateia planēs ergon elenchthēsetai.
And simply, to sum up everything, so as not to lengthen my discourse: “Woe to the world because of stumbling blocks” and those “who work lawlessness.” How many have found darkness for themselves and for others who later trusted their darkness! But to the wise the truth will appear, and the business of Basilides and his like will be exposed as a work of error.
Matt 18:7 (quotation, high confidence) · Matt 7:23 (quotation, medium confidence)
Notes and citation
Summary: Woe to those who cause others to stumble.
- Matt 18:7; 7:23.
Cite (SBL): Epiphanius, Pan. 24.10.4 (Holl GCS 25/31:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-4). (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.
24.10.5Holl GCS 25/31:267
Καὶ ταῦτά μοι περὶ ταύτης τῆς αἱρέσεως καὶ τοῦ μύθου τούτου εἰρήσθω· ἐντεῦθεν δὲ ἐξʼ ἑτέραν αἵρεσιν βαδιοῦμαι.
Kai tauta moi peri tautēs tēs haireseōs kai tou mythou toutou eirēsthō; enteuthen de exʼ heteran hairesin badioumai.
Let this be said by me about this sect and this myth; from here I shall go on to another sect.
Notes and citation
Summary: Conclusion on Basilides.
Cite (SBL): Epiphanius, Pan. 24.10.5 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-5). (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.
24.10.6Holl GCS 25/31:267
τίνι γὰρ οὐ φωρατὴ ἔσται ἡ τοιαύτη αἵρεσις μῦθός τις οὖσα καὶ ὡσεὶ κεράστου τρόπον ἐν ἄμμῳ κεχωσμένη, διὰ δὲ τοῦ κέρατος ἐν ἀέρι προκύπτουσα καὶ τὸν ὄλεθρον τοῖς περιτυγχάνουσιν αὐτῇ ἐργαζομένη;
tini gar ou phōratē estai hē toiautē hairesis mythos tis ousa kai hōsei kerastou tropon en ammǭ kechōsmenē, dia de tou keratos en aeri prokyptousa kai ton olethron tois peritynchanousin autę̄ ergazomenē?
For to whom will such a sect not be detectable, being a myth, like the horned viper buried in sand, peeping out into the air by its horn and working destruction on those who come across it?
Notes and citation
Summary: The sect is like a horned viper hidden in sand.
Cite (SBL): Epiphanius, Pan. 24.10.6 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-6). (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.
24.10.7Holl GCS 25/31:267
ἀλλὰ καὶ »τὸ κέρας τῶν ἁμαρτωλῶν ὁ κύριος συνέτριψεν, τὸ δὲ κέρας τοῦ δικαίου μόνον ὑψωθήσεται«, ὅπερ ἐστὶ πίστις ἀληθεςίας.
alla kai »to keras tōn hamartōlōn ho kyrios synetripsen, to de keras tou dikaiou monon hypsōthēsetai«, hoper esti pistis alēthesias.
But “the Lord has broken the horn of sinners, and only the horn of the righteous shall be exalted,” which is faith in the truth.
Ps 75:10 (74:11 LXX) (quotation, medium confidence)
Notes and citation
Summary: God breaks the horn of the wicked.
- Ps 75:10 (74:11 LXX), freely quoted.
Cite (SBL): Epiphanius, Pan. 24.10.7 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-7). (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.
24.10.8Holl GCS 25/31:267
διὸ καὶ τοῦτον συντρίψαντες τῇ τῆς ἀληθείας διδασκαλίᾳ ἐπὶ τὰς μετέπειτα διέλθωμεν, θεὸν βοηθὸν ἐπικαλούμενοι, ᾡ ἡ δόξα καὶ ἡ τιμὴ καὶ ἡ προσκύνησις εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.
dio kai touton syntripsantes tę̄ tēs alētheias didaskalią epi tas metepeita dielthōmen, theon boēthon epikaloumenoi, hǭ hē doxa kai hē timē kai hē proskynēsis eis tous aiōnas tōn aiōnōn, amēn.
Therefore, having crushed this one too with the teaching of the truth, let us go through to those that follow, calling on God as our helper, to whom be glory, honor and worship for ever and ever. Amen.
Notes and citation
Summary: Doxology and transition.
Cite (SBL): Epiphanius, Pan. 24.10.8 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-24-10-8). (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. 25, chapter 1
25.1.1Holl GCS 25/31:267
Νικόλαος γέγονεν εἷς ἀπὸ τῶν ἑπτὰ διακόνων τῶν ἐκλελεγμένων ὑπὸ τῶν ἀποστόλων ἅμα Στεφάνῳ τῷ ἁγίῳ καὶ πρωτομάρτυρι καὶ Προχόρῳ καὶ Παρμενᾷ καὶ τοῖς ἄλλοις.
Nikolaos gegonen heis apo tōn hepta diakonōn tōn eklelegmenōn hypo tōn apostolōn hama Stephanǭ tǭ hagiǭ kai prōtomartyri kai Prochorǭ kai Parmeną kai tois allois.
Nicolaus was one of the seven deacons chosen by the apostles, together with Stephen the holy protomartyr, Prochorus, Parmenas and the others.
Acts 6:5 (allusion, high confidence)
Notes and citation
Summary: Nicolaus was one of the seven deacons.
- Acts 6:5.
Topics: Heresy, Church office
Cite (SBL): Epiphanius, Pan. 25.1.1 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-25-1-1). (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.
25.1.2Holl GCS 25/31:267
οὑτος ἀπὸ τῆς Ἀντιοχέων ὁρμώμενος προσήλυτος γίνεται· μετέπειτα δὲ καταδεξάμενος τὸν περὶ Χριστοῦ κηρύγματος λόγον καὶ αὐτὸς συνήφθη τοῖς μαθηταῖς ἔν τε τοῖς προκριτέοις τὰ πρῶτα ἐξεταζόμενος <ἠν>· ὅθεν καὶ ἐν τοῖς ἐκλεγεῖσιν εἰς τὴν τῶν χηρῶν τότε ἐπιμέλειαν ἐγκατηριθμήθη.
houtos apo tēs Antiocheōn hormōmenos prosēlytos ginetai; metepeita de katadexamenos ton peri Christou kērygmatos logon kai autos synēphthē tois mathētais en te tois prokriteois ta prōta exetazomenos <ēn>; hothen kai en tois eklegeisin eis tēn tōn chērōn tote epimeleian enkatērithmēthē.
He came from Antioch and became a proselyte; later, accepting the message of the preaching about Christ, he too joined the disciples and was counted among the foremost of the leaders; hence he was also numbered among those chosen at that time for the care of the widows.
Acts 6:1 (allusion, high confidence) · Acts 6:5 (allusion, high confidence)
Notes and citation
Summary: Nicolaus, a proselyte of Antioch, was chosen to care for the widows.
- Acts 6:1–5.
Topics: Church office
Cite (SBL): Epiphanius, Pan. 25.1.2 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-25-1-2). (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.
25.1.3Holl GCS 25/31:267
ὕστερον δὲ τοῦτον ὑπέδυ ὁ διάβολος καὶ ἐξηπάτησεν αὐτοῦ τὴν καρδίαν τῇ αὐτῇ πλάνῃ τῶν προειρημένων παλαιῶν κατατρωθῆναι μειζόνως ὑπὲρ τοὺς πρώην.
hysteron de touton hypedy ho diabolos kai exēpatēsen autou tēn kardian tę̄ autę̄ planę̄ tōn proeirēmenōn palaiōn katatrōthēnai meizonōs hyper tous prōēn.
But later the devil slipped into him and deceived his heart, so that he was wounded more severely than those before him with the same error of the ancients already mentioned.
Notes and citation
Summary: Epiphanius says the devil later deceived Nicolaus.
- Epiphanius's account; Clement of Alexandria (Strom. 3.4.25–26) defends Nicolaus and blames his followers.
Extrabiblical texts: Clement of Alexandria, Strom. 3.4.25 (Miscellanies; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 25.1.3 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-25-1-3). (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.
25.1.4Holl GCS 25/31:267–268
γύναιον γὰρ οὑτος ἔχων εὔμορφον καὶ ἀπὸ τοῦ γυναίου ἐγκρατευσάμενος ὡς κατὰ μίμησιν ὼν ἑώρα θεῷ προσανεχόντων, μέχρι τινὸς ἐκαρτέρει, οὐ μὴν εἰς τέλος ἤνεγκε κρατεῖν τῆς αύτοῦ άκρασίας, ἀλλὰ βουληθεὶς ὡς κύων ἐπὶ τὸν ἴδιον ἔμετον ἐπιστρέφειν προφάσεις τινὰς οὐκ ἀγαθὰς ἑαυτῷ θηρώμενος ἐπενόει πρὸς ἀπολογίαν τοῦ ἰδίου τῆς ἀκολασίας πάθους· ᾧ μᾶλλον συνέφερεν *. εἶτα τοῦ σκοποῦ ἐκπεσὼν τῇ ἰδίᾳ γυναικὶ συνήφθη άπεριέργως.
gynaion gar houtos echōn eumorphon kai apo tou gynaiou enkrateusamenos hōs kata mimēsin ōn heōra theǭ prosanechontōn, mechri tinos ekarterei, ou mēn eis telos ēnenke kratein tēs autou akrasias, alla boulētheis hōs kyōn epi ton idion emeton epistrephein prophaseis tinas ouk agathas heautǭ thērōmenos epenoei pros apologian tou idiou tēs akolasias pathous; hǭ mallon synepheren *. eita tou skopou ekpesōn tę̄ idią gynaiki synēphthē aperiergōs.
For he had a beautiful wife, and he abstained from her in imitation of those he saw devoted to God, and held out for a while; but he could not bear to master his incontinence to the end. Wishing, like a dog, to return to his own vomit, he hunted for some ungood pretexts and invented them in defense of his own passion of licentiousness; it would have been better for him …. Then, falling from his aim, he joined himself to his own wife without further ado.
Textual problem in this passage: see the notes.
Prov 26:11 (allusion, high confidence) · 2 Pet 2:22 (allusion, high confidence)
Notes and citation
Summary: Nicolaus practiced continence in marriage but gave it up.
- Prov 26:11; 2 Pet 2:22. The asterisk marks a gap.
Cite (SBL): Epiphanius, Pan. 25.1.4 (Holl GCS 25/31:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-25-1-4). (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.
25.1.5Holl GCS 25/31:268
οὗτος δὲ αἰσχυνόμενος τὴν ἑαυτοῦ ἡτταν καὶ ὺφορώμενος φωραθῆναι ἐτόλμα λέγειν ὅτι], εἰ μή τις καθʼ ἑκάστην ἡμέραν λαγνεύῃ, ζωῆς μὴ δύνασθαι μετέχειν τῆς αἰωνίου.
houtos de aischynomenos tēn heautou hēttan kai yphorōmenos phōrathēnai etolma legein hoti], ei mē tis kathʼ hekastēn hēmeran lagneuę̄, zōēs mē dynasthai metechein tēs aiōniou.
Ashamed of his defeat and fearing to be found out, he dared to say that unless one indulged in sex every day, one could not share in eternal life.
Notes and citation
Summary: Nicolaus claimed that daily intercourse is necessary for salvation.
- A hostile report.
Cite (SBL): Epiphanius, Pan. 25.1.5 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-25-1-5). (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.
25.1.6Holl GCS 25/31:268
ἐκ προφάσεως γὰρ εἰς πρόφασιν μετηνέχθη ἑτέραν. ὁρῶν γὰρ τὴν ἑαυτοῦ σύμβιον κάλλει μὲν διαπρέπουσαν ταπεινότητι δὲ φερομένην, ἐζηλοτύπησε ταύτην καὶ κατὰ τὴν ἰδίαν ἀσέλγειαν τοὺς ἄλλους εἶναι νομίσας τὰ πρῶτα μὲν ἐμπαροινῶν εἰς τὴν ἰδίαν γαμετὴν διετέλει καὶ διαβολάς τινας αύτῇ ἐπιφέρων διὰ λόγων, τὸ δὲ πέρας ἑαυτὸν κατέσπασεν οὐ μόνον εἰς τὴν χρῆσιν τῆς σαρκὸς τὴν κατὰ φύσιν τῶν ἀνθρώπων, ἀλλὰ καὶ εἰς βλάσφημον ὑπόνοιαν καὶ βλάβην κακοτροπίας καὶ πλάνην παρεισδύσεως πονηρίας.
ek prophaseōs gar eis prophasin metēnechthē heteran. horōn gar tēn heautou symbion kallei men diaprepousan tapeinotēti de pheromenēn, ezēlotypēse tautēn kai kata tēn idian aselgeian tous allous einai nomisas ta prōta men emparoinōn eis tēn idian gametēn dietelei kai diabolas tinas autę̄ epipherōn dia logōn, to de peras heauton katespasen ou monon eis tēn chrēsin tēs sarkos tēn kata physin tōn anthrōpōn, alla kai eis blasphēmon hyponoian kai blabēn kakotropias kai planēn pareisdyseōs ponērias.
For he passed from one pretext to another. Seeing his wife outstanding in beauty but modest in bearing, he became jealous of her, and, supposing others to be like his own licentiousness, at first he kept behaving drunkenly toward his own wife and bringing slanders against her in words; but in the end he dragged himself down not only into the use of the flesh that is natural to human beings, but also into blasphemous notions, the damage of depravity, and the error of creeping wickedness.
Notes and citation
Summary: Jealous of his wife, Nicolaus fell into blasphemous teaching.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 25.1.6 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/23-4-1/#p-25-1-6). (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.