Panarion (Medicine Chest Against Heresies), Haer. 1-64 30.27.1–31.1.6
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. 30, chapter 27
30.27.1Holl GCS 25/31:370
27. Ἡμεῖς δὲ καὶ θεὸν αὐτὸν λέγομεν ἀπʼ οὐρανοῦ ἐλθόντα καὶ ἐν μήτρᾳ παρθένου Μαρίας τὸν χρόνον τῶν ἐγκυμονουμένων παίδων παραμεμενηκότα, ὅπως τελείως ἀπὸ τῆς παρθενικῆς μήτρας τὴν ἔνσαρκον ἐνανθρώπησιν ἑαυτῷ καὶ οἰκονομίαν οἰκονομήσῃ, ἐν ᾑ καὶ περιετμήθη ἀληθινῶς καὶ οὐ δοκήσει ἡμέρᾳ τῇ ὀγδόῃ.
27. Hēmeis de kai theon auton legomen apʼ ouranou elthonta kai en mētrą parthenou Marias ton chronon tōn enkymonoumenōn paidōn paramemenēkota, hopōs teleiōs apo tēs parthenikēs mētras tēn ensarkon enanthrōpēsin heautǭ kai oikonomian oikonomēsę̄, en hę̄ kai perietmēthē alēthinōs kai ou dokēsei hēmerą tę̄ ogdoę̄.
27. But we say that he is God, who came from heaven and remained in the womb of the Virgin Mary for the time that children are carried, so that he might fully accomplish for himself from the virgin womb his incarnation in the flesh and his dispensation, in which he was also circumcised truly, and not in appearance, on the eighth day.
Luke 2:21 (allusion, high confidence)
Notes and citation
Summary: God the Word truly took flesh and was truly circumcised.
Notes on the original text
- Digital text corrected (OCR misreading): ἡμέρᾳ τ[ι ὀγδόῃ → ἡμέρᾳ τῇ ὀγδόῃ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.27.1 (Holl GCS 25/31:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-1). (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.
30.27.2Holl GCS 25/31:370
ἦλθεν γὰρ πληρῶσαι τὸν νόμον καὶ τοὺς προφήτας, καὶ οὐ καταλῦσαι«, οὐ τὸν νόμον ἀλλότριον ἀποφῆναι, ἀλλὰ ἐξ αὐτοῦ μὲν δεδωρημένον ἕως δὲ αὐτοῦ ἐν τύποις μεμενηκότα, ὅπως ἐν αὐτῷ καὶ διʼ αὐτοῦ πάλιν ὅπερ ἐνέλιπεν ἐν τῷ νόμῳ πληρωθῇ, ἵνα οἱ τύποι εἰς πνευματικὴν τελείωσιν ἐλθόντες ἐν ἀληθείᾳ ὑπʼ αὐτοῦ τε καὶ τῶν αὐτοῦ ἀποστόλων κηρυχθῶσιν, οὐκέτι ὄντες τύποι ἀλλὰ ἀλήθεια.
ēlthen gar plērōsai ton nomon kai tous prophētas, kai ou katalysai«, ou ton nomon allotrion apophēnai, alla ex autou men dedōrēmenon heōs de autou en typois memenēkota, hopōs en autǭ kai diʼ autou palin hoper enelipen en tǭ nomǭ plērōthę̄, hina hoi typoi eis pneumatikēn teleiōsin elthontes en alētheią hypʼ autou te kai tōn autou apostolōn kērychthōsin, ouketi ontes typoi alla alētheia.
For “he came to fulfil the law and the prophets, and not to abolish them” — not to declare the law foreign, but as given by himself and remaining in figures until him, so that in him and through him what was lacking in the law might again be fulfilled, that the figures, having come to spiritual perfection, might be proclaimed in truth by him and his apostles, no longer being figures but truth.
Matt 5:17 (quotation, high confidence)
Notes and citation
Summary: Christ fulfilled the law, turning its figures into truth.
Notes on the original text
- Digital text corrected (OCR accent error; OCR misreading): ἦΜεν → ἦλθεν; ἀποφῆ(??)αι → ἀποφῆναι; ἓως → ἕως.
Cite (SBL): Epiphanius, Pan. 30.27.2 (Holl GCS 25/31:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-2). (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.
30.27.3Holl GCS 25/31:370
ἐπὶ τούτῳ γὰρ ἐπληροῦτο τὸ ἐν τῷ νόμῳ εἰρημένον, ἕως αὐτοῦ τοῦ χρόνου διαρκέσαν καὶ ἐν αὐτῷ ἀφιστάμενον, εἰς πλήρωμα δὲ μεθιστάμενον, ὅπερ ἴφη ἡ Σεπφώρα, ὅτι »ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου«.
epi toutǭ gar eplērouto to en tǭ nomǭ eirēmenon, heōs autou tou chronou diarkesan kai en autǭ aphistamenon, eis plērōma de methistamenon, hoper iphē hē Sepphōra, hoti »estē to haima tēs peritomēs tou paidiou mou«.
For in him what was spoken in the law was fulfilled — having lasted until his time, and ceasing in him, but passing over into fulfilment — as Zipporah said, “The blood of my child's circumcision has stopped.”
Exod 4:25 (quotation, high confidence)
Notes and citation
Summary: Zipporah's words foreshadow the end of circumcision in Christ.
- Exod 4:25–26 in the Septuagint form (“the blood … has stopped”); Epiphanius reads it as a prophecy.
Cite (SBL): Epiphanius, Pan. 30.27.3 (Holl GCS 25/31:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-3). (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.
30.27.4Holl GCS 25/31:370
καὶ οὐκ εἶπεν ὅτι περιέτεμόν μου τὸ παιδίον«· οὐ γὰρ ᾠκονόμει ὁ ἀποσταλεὶς ἄγγελος, ἵνα περιτομὴ γένηται, ἀλλὰ οὐδὲ τὸ αἷμα τῆς περιτομῆς φοβηθεὶς ἀπέστη, ἀλλὰ ὑπομνήσεως χάριν τοῦ μέλλοντος παιδίου τὸ αἷμα τῆς περιτομῆς ἱστᾶν *, ὅπερ ἀκούσας καὶ οἰκονομήσας ἀπέστη.
kai ouk eipen hoti perietemon mou to paidion«; ou gar ǭkonomei ho apostaleis angelos, hina peritomē genētai, alla oude to haima tēs peritomēs phobētheis apestē, alla hypomnēseōs charin tou mellontos paidiou to haima tēs peritomēs histan *, hoper akousas kai oikonomēsas apestē.
And she did not say, “I have circumcised my child.” For the angel who was sent was not arranging for a circumcision to take place, nor did he withdraw because he feared the blood of circumcision; but, as a reminder of the child who was to come, … that the blood of circumcision would stop; hearing this, and having arranged it, he withdrew.
Textual problem in this passage: see the notes.
Exod 4:26 (allusion, high confidence)
Notes and citation
Summary: The angel withdrew at a word pointing to the coming child.
- A gap is marked in the Greek; translated by sense.
Notes on the original text
- Digital text corrected (leaked page marker; leaked page number): ἀλλὰ | ὑπομνήσεως → ἀλλὰ ὑπομνήσεως; μέλλοντος 288 παιδίου → μέλλοντος παιδίου.
Cite (SBL): Epiphanius, Pan. 30.27.4 (Holl GCS 25/31:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-4). (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.
30.27.5Holl GCS 25/31:370
καὶ ποίου παιδίου, ἄκουε, ἀλλʼ ἢ περὶ οὗ εἶπεν ὁ προφήτης ὅτι »θελήσουσιν εἰ ἐγένοντο πυρίκαυστοι· ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν«,
kai poiou paidiou, akoue, allʼ ē peri hou eipen ho prophētēs hoti »thelēsousin ei egenonto pyrikaustoi; hoti paidion egennēthē hēmin, huios kai edothē hēmin«,
And which child? Hear — who else but the one of whom the prophet said, “They will wish they had been burned with fire; for a child has been born to us, and a son has been given to us,”
Isa 9:5 (quotation, high confidence) · Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: The child is the one foretold by Isaiah.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.27.5 (Holl GCS 25/31:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-5). (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.
30.27.6Holl GCS 25/31:370
τὸ μὲν γεννηθὲν παιδίον δεικνὺς ἐν ἀληθείᾳ, ὅπως σημάνῃ τὴν ἀληθινὴν ἐνανθρώπησιν, τὸ γε »υἱὸς ἐδόθη ἡμῖν‘, ὅπως δείξῃ τὸν ἄνωθεν θεοῦ Λόγον καὶ υἱὸν θεοῦ αὐτὸν δοθέντα καὶ ἐν μήτρᾳ γενόμενον ἐνανθρωπήσαντα, ἔχοντα ἀμφότερα θεὸν καὶ ἄνθρωπον, αὐτὸν θεὸν αὐτὸν ἄνθρωπον, αὐτὸν υἱὸν ἄνωθεν δοθέντα αὐτὸν παιδίον γεννηθέντα.
to men gennēthen paidion deiknys en alētheią, hopōs sēmanę̄ tēn alēthinēn enanthrōpēsin, to ge »huios edothē hēmin‘, hopōs deixę̄ ton anōthen theou Logon kai huion theou auton dothenta kai en mētrą genomenon enanthrōpēsanta, echonta amphotera theon kai anthrōpon, auton theon auton anthrōpon, auton huion anōthen dothenta auton paidion gennēthenta.
showing by “a child born” the truth, to signify the true incarnation; and by “a son was given to us,” to show God the Word from above, the Son of God, given and made man in the womb, having both, God and man — himself God, himself man, himself the Son given from above, himself the child born.
Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: “Child born” and “Son given” show Christ as man and God.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.27.6 (Holl GCS 25/31:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-6). (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.
30.27.7Holl GCS 25/31:370–371
ἐφʼ οὗ ἔστη λοιπὸν τὸ αἷμα τῆς περιτομῆς, ὡς καὶ ἐν τῷ εὐαγγελίῳ λέγει, ὅτε ἀνῆλθον Ἕλληνες θεάσασθαι αὐτὸν καὶ ἠλθον πρὸς Φίλιππον καὶ λέγουσιν αὐτῷ· δεῖξον ἡμῖν τὸν Ἰησοῦν, καὶ ὁ Φίλιππος τῷ Ἰωάννῃ καὶ ὁ Ἰωάννης τῷ Ἰησοῦ ἔφη ὅτι »τινὲς Ἕλληνες βούλονταί σε θεάσασθαι«,
ephʼ hou estē loipon to haima tēs peritomēs, hōs kai en tǭ euangeliǭ legei, hote anēlthon Hellēnes theasasthai auton kai ēlthon pros Philippon kai legousin autǭ; deixon hēmin ton Iēsoun, kai ho Philippos tǭ Iōannę̄ kai ho Iōannēs tǭ Iēsou ephē hoti »tines Hellēnes boulontai se theasasthai«,
In him the blood of circumcision stopped at last, as he also says in the Gospel, when Greeks went up to see him and came to Philip and said to him, “Show us Jesus,” and Philip told John and John told Jesus, “Some Greeks wish to see you,”
John 12:20 (allusion, high confidence) · John 12:21 (quotation, high confidence) · John 12:22 (allusion, high confidence)
Notes and citation
Summary: Greeks come to see Jesus.
- In John 12:21–22 Philip tells Andrew, not John; the error is Epiphanius's (or his text's).
Cite (SBL): Epiphanius, Pan. 30.27.7 (Holl GCS 25/31:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-7). (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.
30.27.8Holl GCS 25/31:371
καὶ εὐθὺς ὁ κύριος ἀποκρίνεται λέγων νῦν ἔφθασεν ἡ δόξα τοῦ θεοῦ«, ἴνα δείξῃ περιτομὴν μὲν παρερχομένην τὴν ἔνσαρκον καὶ τύπῳ ὑπηρετήσασαν ἄχρι χρόνου, τὴν δὲ ἐν σαρκὶ ἀκροβυστίαν ἐν πνεύματι ἔχουσαν μείζονα περιτομήν, θεωροῦσαν Χριστὸν καὶ αὐτὸν έν ἀληθείᾳ κατειληφυῖαν.
kai euthys ho kyrios apokrinetai legōn nyn ephthasen hē doxa tou theou«, ina deixę̄ peritomēn men parerchomenēn tēn ensarkon kai typǭ hypēretēsasan achri chronou, tēn de en sarki akrobystian en pneumati echousan meizona peritomēn, theōrousan Christon kai auton en alētheią kateilēphuian.
and at once the Lord answers, saying, “Now the glory of God has come,” to show that circumcision in the flesh is passing away, having served in a figure for a time, while the uncircumcision in the flesh has in the spirit the greater circumcision, beholding Christ and having truly grasped him.
John 12:23 (quotation, medium confidence) · Col 2:11 (allusion, medium confidence)
Notes and citation
Summary: Christ's glory brings the spiritual circumcision of the Gentiles.
- A free form of John 12:23.
Cite (SBL): Epiphanius, Pan. 30.27.8 (Holl GCS 25/31:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-27-8). (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. 30, chapter 28
30.28.1Holl GCS 25/31:371
28. Εἰ δὲ βούλονται οὑτοι λέγειν· πῶς οὐν Χριστὸς περιετμήθη, ἤδη μὲν οὖν, ὠ πεπλανημένοι, ἐδείξαμεν ὑμῖν διʼ ἣν αἰτίαν περιετμήθη.
28. Ei de boulontai houtoi legein; pōs oun Christos perietmēthē, ēdē men oun, ō peplanēmenoi, edeixamen hymin diʼ hēn aitian perietmēthē.
28. And if these want to say, “How then was Christ circumcised?” — we have already shown you, you who have gone astray, for what reason he was circumcised.
Notes and citation
Summary: Why Christ was circumcised.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.28.1 (Holl GCS 25/31:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-1). (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.
30.28.2Holl GCS 25/31:371
περιετμήθη γὰρ διὰ πολλοὺς τρόπους. καὶ πρῶτον, ἵνα δείξῃ ἐν ἀληθείᾳ σάρκα ἑαυτὸν ἀνειληφέναι, διὰ Μανιχαῖον καὶ τοὺς λέγοντας ἐν δοκήσει πεφηνέναι·
perietmēthē gar dia pollous tropous. kai prōton, hina deixę̄ en alētheią sarka heauton aneilēphenai, dia Manichaion kai tous legontas en dokēsei pephēnenai;
For he was circumcised for many reasons. First, to show that he had truly taken flesh, because of Manichaeus and those who say he appeared in appearance only;
Notes and citation
Summary: Circumcision proves a real body against the Manichaeans.
Notes on the original text
- Digital text corrected (stray mark): ἀνειληφέναι> → ἀνειληφέναι.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.28.2 (Holl GCS 25/31:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-2). (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.
30.28.3Holl GCS 25/31:371
ἔπειτα, ἵνα δείξῃ ὡς οὐκ ἦν ὁμοούσιον τὸ σῶμα τῇ θεότητι, ὥς φησιν Ἀπολλινάριος, ἀλλʼ οὔτε ἄνωθεν αὐτὸ κατενήνοχεν, ὡς λέγει Οὐαλεντῖνος·
epeita, hina deixę̄ hōs ouk ēn homoousion to sōma tę̄ theotēti, hōs phēsin Apollinarios, allʼ oute anōthen auto katenēnochen, hōs legei Oualentinos;
then, to show that the body was not consubstantial with the Godhead, as Apollinaris says, nor did he bring it down from above, as Valentinus says;
Notes and citation
Summary: Against Apollinaris and Valentinus.
- Epiphanius's summary of Apollinarian and Valentinian views, to reject them.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.28.3 (Holl GCS 25/31:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-3). (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.
30.28.4Holl GCS 25/31:371
καὶ ἵνα βεβαιώσῃ ἣν πάλαι ἔδωκε περιτομὴν δικαίως ὑπηρετήσασαν ἕως τῆς αὐτοῦ παρουσίας καὶ διὰ τὸ μὴ ἔχειν τοὺς Ἰουδαίους ἀπολογίαν. εἰ γὰρ μὴ περιετμήθη, εἶχον λέγειν, οὐκ ἠδυνάμεθα Χριστὸν δέξασθαι ἐν ἀκροβυστίᾳ.
kai hina bebaiōsę̄ hēn palai edōke peritomēn dikaiōs hypēretēsasan heōs tēs autou parousias kai dia to mē echein tous Ioudaious apologian. ei gar mē perietmēthē, eichon legein, ouk ēdynametha Christon dexasthai en akrobystią.
and to confirm the circumcision which he had given long before, which served rightly until his coming, and so that the Jews should have no excuse. For if he had not been circumcised, they could have said, “We could not accept a Christ in uncircumcision.”
Notes and citation
Summary: Christ's circumcision leaves the Jews no excuse.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.28.4 (Holl GCS 25/31:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-4). (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.
30.28.5Holl GCS 25/31:371
ἄλλως τε καὶ ἔδει αὐτὸν ἐντειλάμενον τῷ Ἀβραὰμ περιτμηθῆναι, σφραγῖδος ἕνεκα φαινομένης εἰς τύπον δὲ ἀληθινῆς καὶ ἀοράτου δοθείσης, ταύτην Χριστὸν περιτμηθέντα βεβαιῶσαι.
allōs te kai edei auton enteilamenon tǭ Abraam peritmēthēnai, sphragidos heneka phainomenēs eis typon de alēthinēs kai aoratou dotheisēs, tautēn Christon peritmēthenta bebaiōsai.
Besides, since he had commanded Abraham to be circumcised for the sake of a visible seal, given as a figure of the true and invisible one, it was right that Christ, by being circumcised, should confirm it.
Gen 17:10 (allusion, high confidence) · Rom 4:11 (allusion, medium confidence)
Notes and citation
Summary: Christ confirmed the sign he gave Abraham.
Cite (SBL): Epiphanius, Pan. 30.28.5 (Holl GCS 25/31:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-5). (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.
30.28.6Holl GCS 25/31:371–372
ἐγένετο γὰρ ἡ φαινομένη περιτομὴ ἕνεκεν δισταγμοῦ τοῦ Ἀβραάμ, ὅτε εἰπεν ὁ ἅγιος καὶ δίκαιος ὡς ἐν δισταγμῷ »εἰ τῷ ἑκατονταετεῖ υἱὸς γεννηθήσεται« καὶ εἰ Σάρρα ἡ πρεσβῦτις γεννήσει υἱόν., καὶ εὐθὺς τοῦ κυρίου λέγοντος »λάβε μοι κριὸν τριετίζοντα καὶ αἶγα καὶ δάμαλιν« καὶ τὰ ἑξῆς, καὶ περὶ τὴν τοῦ ἡλίου δύσιν, ὡς εἶδεν λαμπάδας πυρὸς καὶ κλίβανον καὶ τἄλλα,
egeneto gar hē phainomenē peritomē heneken distagmou tou Abraam, hote eipen ho hagios kai dikaios hōs en distagmǭ »ei tǭ hekatontaetei huios gennēthēsetai« kai ei Sarra hē presbytis gennēsei huion., kai euthys tou kyriou legontos »labe moi krion trietizonta kai aiga kai damalin« kai ta hexēs, kai peri tēn tou hēliou dysin, hōs eiden lampadas pyros kai klibanon kai talla,
For the visible circumcision came about because of Abraham's doubt, when the holy and righteous man said, as in doubt, “Shall a son be born to one a hundred years old?” and whether Sarah, the old woman, would bear a son; and at once the Lord said, “Take me a ram three years old, and a goat, and a heifer,” and what follows; and at sunset, when he saw torches of fire and a furnace and the rest,
Gen 17:17 (quotation, high confidence) · Gen 15:9 (quotation, high confidence) · Gen 15:17 (allusion, high confidence)
Notes and citation
Summary: Circumcision was given because of Abraham's doubt.
- Epiphanius's own interpretation, combining Gen 17:17 with Gen 15:9–17.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): γεννη- θήσεται → γεννηθήσεται.
Cite (SBL): Epiphanius, Pan. 30.28.6 (Holl GCS 25/31:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-6). (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.
30.28.7Holl GCS 25/31:372
φήσας αὐτῷ ὁ θεὸς κατὰ ἐπιτίμησιν πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ καὶ δουλώσουσιν αὐτὸ ἴτη τετρακόσια« ἀσφαλείας ἕνεκα διὰ τὸν δισταγμὸν διʼ ὃν εἶπεν »εἰ τῷ ἑκατονταετεῖ υἱὸς γεννηθήσεται«, ἵνα μὴ καταδουλωθὲν τὸ σπέρμα ὑπὸ εἰδωλολατρῶν καὶ ἀπίστων Αἰγυπτίων ἐπιλάθηται θεοῦ τῶν πατέρων αὐτοῦ, ἐπέθηκεν αὐτῷ καὶ αὐτοῖς τὴν ἔνσαρκον περιτομήν, ἴνα ὁρῶντες ὑπομιμνῄσκωνται καὶ δυσωπῶνται καὶ μὴ ἀρνῶνται αὐτόν.
phēsas autǭ ho theos kata epitimēsin paroikon estai to sperma sou en gę̄ allotrią kai doulōsousin auto itē tetrakosia« asphaleias heneka dia ton distagmon diʼ hon eipen »ei tǭ hekatontaetei huios gennēthēsetai«, hina mē katadoulōthen to sperma hypo eidōlolatrōn kai apistōn Aigyptiōn epilathētai theou tōn paterōn autou, epethēken autǭ kai autois tēn ensarkon peritomēn, ina horōntes hypomimnę̄skōntai kai dysōpōntai kai mē arnōntai auton.
God said to him by way of rebuke, “Your seed shall be a sojourner in a foreign land, and they will enslave it for four hundred years.” For safety, because of the doubt in which he said, “Shall a son be born to one a hundred years old?” — so that the seed, enslaved by idolatrous and unbelieving Egyptians, might not forget the God of their fathers — he put circumcision in the flesh on him and on them, so that seeing it they might be reminded and put to shame and not deny him.
Gen 15:13 (quotation, high confidence) · Gen 17:17 (quotation, high confidence)
Notes and citation
Summary: Circumcision guarded Israel from forgetting God in Egypt.
Cite (SBL): Epiphanius, Pan. 30.28.7 (Holl GCS 25/31:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-7). (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.
30.28.8Holl GCS 25/31:372
καὶ διήρκεσεν ἄχρι Χριστοῦ τοῦτο, καὶ τούτου ἕνεκα καὶ αὐτὸς εὐδοκεῖ περιτμηθῆναι καὶ ἄνθρωπος γέγονεν ἐν ἀληθείᾳ, ἄνωθεν ἐλθὼν ἐκ πατρὸς θεὸς Λόγος καὶ οὐκ ἀποθέμενος τὴν θεότητα, ἀλλὰ σάρκα φορέσας ἐν ἀληθείᾳ·
kai diērkesen achri Christou touto, kai toutou heneka kai autos eudokei peritmēthēnai kai anthrōpos gegonen en alētheią, anōthen elthōn ek patros theos Logos kai ouk apothemenos tēn theotēta, alla sarka phoresas en alētheią;
And this lasted until Christ; and for this reason he himself was pleased to be circumcised, and became man in truth — God the Word, come from above from the Father, not laying aside the Godhead, but truly bearing flesh.
Notes and citation
Summary: God the Word became truly man without laying aside the Godhead.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.28.8 (Holl GCS 25/31:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-8). (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.
30.28.9Holl GCS 25/31:372
τελείαν δὲ ἐνανθρώπησιν ἔχων περιτέμνεται, τὰ πάντα οἰκονομῶν ἐν ἀληθείᾳ, ἵνα καὶ Ἰουδαῖοι ὡς προεῖπον ἀναπολόγητοι ὠσιν καὶ Μανιχαῖοι καὶ ἄλλοι ἐλεγχθήσονται καὶ ἴνα περιτμηθεὶς εὐλόγως καταλύσῃ τὴν περιτομὴν καὶ ἄλλην μείζονα ὑποδείξῃ, οὐχ ὡς μὴ ἔχων καὶ ἑαυτῷ συνιστάμενος, ἀλλὰ ἔχων μὲν δεικνὺς δὲ ὅτι ταύτης οὐκέτι ἐστὶν χρεία, ἀλλὰ τῆς μείζονος.
teleian de enanthrōpēsin echōn peritemnetai, ta panta oikonomōn en alētheią, hina kai Ioudaioi hōs proeipon anapologētoi ōsin kai Manichaioi kai alloi elenchthēsontai kai ina peritmētheis eulogōs katalysę̄ tēn peritomēn kai allēn meizona hypodeixę̄, ouch hōs mē echōn kai heautǭ synistamenos, alla echōn men deiknys de hoti tautēs ouketi estin chreia, alla tēs meizonos.
Having a complete humanity, he is circumcised, carrying out everything in truth, so that the Jews, as I said, might be without excuse, and the Manichaeans and others be refuted, and so that, having been circumcised, he might with good reason abolish circumcision and point to another, greater one — not as one who lacked it and was recommending himself, but as one who had it and showed that there is no longer need of it, but of the greater.
Notes and citation
Summary: Christ was circumcised in order to abolish circumcision.
Notes on the original text
- Digital text corrected (OCR letter omission): Ἰοδαῖοι → Ἰουδαῖοι.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.28.9 (Holl GCS 25/31:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-28-9). (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. 30, chapter 29
30.29.1Holl GCS 25/31:372
29. Καὶ ὅτι μὲν εὐθὺς γεννηθεὶς θεὸς ἦν καὶ οὐ ψιλὸς ἄνθρωπος, οἱ μάγοι σαφῶς δείξουσι. μετὰ γὰρ δύο ἐτῶν χρόνον, ὡς ἔδειξαν τῷ Ἡρῴδῃ τὸν χρόνον τοῦ ἀστέρος »ἀπὸ διετοῦς καὶ κατωτέρω« ἐλθόντες εἰς Ἱερουσαλὴμ καὶ ἐρωτήσαντες οἱ αὐτοὶ μάγοι καὶ γνόντες ὅτι ἐν βηθλεὲμ ὁ Χριστὸς γεννᾶται, ἐξῆλθον πάλιν τοῦ ἀστέρος ὁδηγοῦντος αὐτοὺς καὶ ἦλθον ἀπὸ Ἱεροσολύμων εἰς βηθλεέμ.
29. Kai hoti men euthys gennētheis theos ēn kai ou psilos anthrōpos, hoi magoi saphōs deixousi. meta gar dyo etōn chronon, hōs edeixan tǭ Hērǭdę̄ ton chronon tou asteros »apo dietous kai katōterō« elthontes eis Hierousalēm kai erōtēsantes hoi autoi magoi kai gnontes hoti en bēthleem ho Christos gennatai, exēlthon palin tou asteros hodēgountos autous kai ēlthon apo Hierosolymōn eis bēthleem.
29. And that he was God as soon as he was born, and not a mere man, the Magi will clearly show. For after a period of two years — as they showed Herod the time of the star, “from two years old and under” — the same Magi, having come to Jerusalem and asked, and having learned that the Christ was born in Bethlehem, set out again with the star guiding them, and came from Jerusalem to Bethlehem.
Matt 2:16 (quotation, high confidence) · Matt 2:9 (allusion, high confidence)
Notes and citation
Summary: The Magi show Christ was God from birth.
- Epiphanius dates the Magi's visit two years after the birth, from Matt 2:16.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.1 (Holl GCS 25/31:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-1). (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.
30.29.2Holl GCS 25/31:372–373
καὶ εἰσελθόντες εὗρον αὐτὸν μετὰ τῆς μητρὸς αὐτοῦ Μαρίας καὶ πεσόντες προσεκύνησαν αὐτῷ καὶ προσήνεγκαν τὰ δῶρα.
kai eiselthontes heuron auton meta tēs mētros autou Marias kai pesontes prosekynēsan autǭ kai prosēnenkan ta dōra.
And entering, they found him with Mary his mother, and fell down and worshipped him, and offered their gifts.
Matt 2:11 (quotation, high confidence)
Notes and citation
Summary: The Magi worshipped the child.
Cite (SBL): Epiphanius, Pan. 30.29.2 (Holl GCS 25/31:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-2). (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.
30.29.3Holl GCS 25/31:373
εἰ τοίνυν εὐθὺς προσκυνεῖται, οὐ ψιλὸς ἄνθρωπος ὁ γεννηθείς, ἀλλὰ θεὸς καὶ οὐ μετὰ τριάκοντα ἴτη καὶ οὐ μετὰ τὸ βάπτισμα Χριστὸς γίνεται, ἀλλὰ εὐθὺς Χριστὸς ἐγεννήθη ἀπὸ παρθένου θεὸς καὶ ἄνθρωπος.
ei toinyn euthys proskyneitai, ou psilos anthrōpos ho gennētheis, alla theos kai ou meta triakonta itē kai ou meta to baptisma Christos ginetai, alla euthys Christos egennēthē apo parthenou theos kai anthrōpos.
If then he is worshipped at once, the one born is not a mere man but God; and he does not become Christ after thirty years or after the baptism, but was born at once from the virgin as Christ, God and man.
Notes and citation
Summary: Worshipped from birth, Christ was God from birth.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.3 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-3). (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.
30.29.4Holl GCS 25/31:373
διὸ καὶ οἱ ἄγγελοι εὐθὺς ὑμνοῦσι λέγοντες »δόξα ἐν ὑψίστοις θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία« καὶ εὐαγγελίζονται τοὺς ποιμένας λέγοντες »ἐγεννήθη ὑμῖν Χριστὸς κύριος σήμερον ἐν πόλει Δαυίδ«.
dio kai hoi angeloi euthys hymnousi legontes »doxa en hypsistois theǭ, kai epi gēs eirēnē, en anthrōpois eudokia« kai euangelizontai tous poimenas legontes »egennēthē hymin Christos kyrios sēmeron en polei Dauid«.
That is why the angels too at once sing, saying, “Glory to God in the highest, and on earth peace, good will among men,” and announce the good news to the shepherds, saying, “There has been born to you Christ the Lord today in the city of David.”
Luke 2:14 (quotation, high confidence) · Luke 2:11 (quotation, high confidence)
Notes and citation
Summary: The angels proclaim Christ the Lord at his birth.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.4 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-4). (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.
30.29.5Holl GCS 25/31:373
καὶ οὐ μόνον τοῦτο, ὠ ἠπατημένε Ἐβίων, δείκνυται, ἀλλὰ καὶ ἀπὸ δωδεκαετοῦς εὑρίσκεται »καθήμενος ἀνὰ μέσον τῶν ἱερέων καὶ πρεσβυτέρων, ἐρωτῶν τε αὐτοὺς καὶ ζητῶν μετʼ αὐτῶν«, καὶ »ἐξεπλήττοντο ἐπὶ τῷ λόγω τῆς χάριτος τῷ ἐκπορευομένῳ ἐκ τοῦ στόματος αὐτοῦ«.
kai ou monon touto, ō ēpatēmene Ebiōn, deiknytai, alla kai apo dōdekaetous heurisketai »kathēmenos ana meson tōn hiereōn kai presbyterōn, erōtōn te autous kai zētōn metʼ autōn«, kai »exeplēttonto epi tǭ logō tēs charitos tǭ ekporeuomenǭ ek tou stomatos autou«.
And not only is this shown, deluded Ebion, but from the age of twelve he is also found “sitting in the midst of the priests and elders, asking them and inquiring with them,” and “they were amazed at the word of grace that came out of his mouth.”
Luke 2:46 (quotation, medium confidence) · Luke 2:47 (allusion, high confidence) · Luke 4:22 (quotation, medium confidence)
Notes and citation
Summary: At twelve Jesus amazed the teachers.
- A free combination of Luke 2:46–47 and Luke 4:22.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.5 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-5). (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.
30.29.6Holl GCS 25/31:373
καὶ οὐχὶ μετὰ τὸ τριακοστὸν ἔτος ἐποίει τοῦτο, ἵνα εἴπῃς ὅτι ὅτε ἠλθεν τὸ πνεῦμα εἰς αὐτὸν Χριστὸς ἐγένετο, ἀλλὰ εὐθὺς ἀπὸ δωδεκαετοῦς ὡς προεῖπον, ὡς γέγραπται ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ.
kai ouchi meta to triakoston etos epoiei touto, hina eipę̄s hoti hote ēlthen to pneuma eis auton Christos egeneto, alla euthys apo dōdekaetous hōs proeipon, hōs gegraptai en tǭ kata Loukan euangeliǭ.
And he did not do this after his thirtieth year, so that you might say that he became Christ when the Spirit came into him, but at once from the age of twelve, as I said, as is written in the Gospel according to Luke.
Notes and citation
Summary: This was before the baptism.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.6 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-6). (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.
30.29.7Holl GCS 25/31:373
ἀλλὰ καὶ ἔτι ἀνωτέρω, ὅτε νηπιάζοντος αὐτοῦ ἀνῆλθον φησὶν) οἱ περὶ Ἰωσὴφ καὶ Μαριὰμ εἰς Ἱερουσαλὴμ προσκυνῆσαι ἐν τῇ ἑορτῇ καὶ ἀνέκαμπτον, ἔμεινεν Ἰησοῦς καὶ ἐζήτουν αὐτὸν ἐν τῇ ὁδοιπορίᾳ καὶ ἐν τοῖς συγγενέσιν αὐτῶν καὶ οὐχ ηὕρισκον εἶχεν γὰρ ἡ Μαρία συγγένειαν)·
alla kai eti anōterō, hote nēpiazontos autou anēlthon phēsin) hoi peri Iōsēph kai Mariam eis Hierousalēm proskynēsai en tę̄ heortę̄ kai anekampton, emeinen Iēsous kai ezētoun auton en tę̄ hodoiporią kai en tois syngenesin autōn kai ouch hēuriskon eichen gar hē Maria syngeneian);
And still earlier, when he was a child, it says, Joseph and Mary went up to Jerusalem to worship at the feast; and as they returned, Jesus stayed behind, and they looked for him on the journey and among their relatives and did not find him (for Mary had relatives);
Luke 2:41 (allusion, high confidence) · Luke 2:43 (allusion, high confidence) · Luke 2:44 (allusion, high confidence)
Notes and citation
Summary: Jesus stayed behind in Jerusalem.
Cite (SBL): Epiphanius, Pan. 30.29.7 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-7). (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.
30.29.8Holl GCS 25/31:373
ἀνακάμψασα δὲ καὶ εὑροῦσα αὐτὸν ἔφη αὐτῷ »τί ἡμῖν ἐποίησας, τέκνον; ιδοὺ ἐγὼ καὶ ὁ πατήρ σου ὀδυνώμενοι ἐζητοῦμέν σε« ἐν τάξει γὰρ πατρὸς ὁ Ἰωσὴφ αὐτῷ ὑπῆρχεν, οὐ γὰρ ἦν αὐτοῦ πατὴρ κατὰ φύσιν).
anakampsasa de kai heurousa auton ephē autǭ »ti hēmin epoiēsas, teknon? idou egō kai ho patēr sou odynōmenoi ezētoumen se« en taxei gar patros ho Iōsēph autǭ hypērchen, ou gar ēn autou patēr kata physin).
but going back and finding him, she said to him, “Child, why have you done this to us? Behold, I and your father have been looking for you in sorrow” (for Joseph was to him in the place of a father, but was not his father by nature).
Luke 2:48 (quotation, high confidence)
Notes and citation
Summary: Mary finds Jesus; Joseph was not his father by nature.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.8 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-8). (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.
30.29.9Holl GCS 25/31:373
εἶτα ὁ κύριος πρὸς αὐτήν »τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;« σημαίνων ὅτι ὁ ναὸς εἰς ὄνομα θεοῦ τουτέστιν πατρὸς τοῦ ἰδίου ᾠκοδομήθη.
eita ho kyrios pros autēn »ti hoti ezēteite me? ouk ę̄deite hoti en tois tou patros mou dei einai me?« sēmainōn hoti ho naos eis onoma theou toutestin patros tou idiou ǭkodomēthē.
Then the Lord said to her, “Why were you looking for me? Did you not know that I must be in my Father's house?” — signifying that the temple was built in the name of God, that is, of his own Father.
Luke 2:49 (quotation, high confidence)
Notes and citation
Summary: Jesus calls the temple his Father's house.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.9 (Holl GCS 25/31:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-9). (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.
30.29.10Holl GCS 25/31:373–374
εἰ τοίνυν ἀπὸ νηπίου οἷδε τὸν ναὸν καὶ τὸν πατέρα, οὐκ ἄρα ψιλὸς ἄνθρωπος ὁ γεννηθεὶς Ιησοῦς οὐδὲ μετὰ τὸ τριακοστὸν ἔτος, μετὰ τὸ ἐλθεῖν εἰς αὐτὸν τὸ εἶδος τῆς περιστερᾶς, υἱὸς καὶ Χριστὸς ἐκαλεῖτο, ἀλλὰ καὶ εὐθὺς καὶ θαρραλεωτέρως ἐν τοῖς τοῦ πατρὸς αὐτοῦ δεῖν αὐτὸν εἶναι ἐδίδασκεν.
ei toinyn apo nēpiou hoide ton naon kai ton patera, ouk ara psilos anthrōpos ho gennētheis Iēsous oude meta to triakoston etos, meta to elthein eis auton to eidos tēs peristeras, huios kai Christos ekaleito, alla kai euthys kai tharraleōterōs en tois tou patros autou dein auton einai edidasken.
If then from infancy he knew the temple and the Father, then Jesus who was born is not a mere man, nor was he called Son and Christ after his thirtieth year, after the form of the dove came into him; but at once, and quite boldly, he taught that he must be in his Father's house.
Notes and citation
Summary: Jesus knew his Father from childhood.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.29.10 (Holl GCS 25/31:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.29.11Holl GCS 25/31:374
καὶ ὅτι δὲ ὁ Ἰωσὴφ οὐχὶ πατὴρ αὐτοῦ ἦν, ἀλλὰ ἐν τάξει πατρὸς, ἄκουε τοῦ αὐτοῦ εὐαγγελιστοῦ λέγοντος, τοῦ γράψαντος ἀπὸ προσώπου Μαρίας ὅτι »ἐγὼ καὶ ὁ πατήρ σου ὀδυνώμενοι ἐζητοῦμέν σε«· πάλιν πῶς γράφει λέγων ἦν δὲ Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ«. ἐν δὲ τῷ εἰπεῖν »ὡς ἐνομίζετο« ἔδειξεν αὐτὸν μὴ εἶναι αὐτοῦ υἱόν, ἀλλὰ νομίζεσθαι.
kai hoti de ho Iōsēph ouchi patēr autou ēn, alla en taxei patros, akoue tou autou euangelistou legontos, tou grapsantos apo prosōpou Marias hoti »egō kai ho patēr sou odynōmenoi ezētoumen se«; palin pōs graphei legōn ēn de Iēsous archomenos einai hōs etōn triakonta, ōn huios, hōs enomizeto, Iōsēph«. en de tǭ eipein »hōs enomizeto« edeixen auton mē einai autou huion, alla nomizesthai.
And that Joseph was not his father but in the place of a father, hear the same evangelist, who wrote in Mary's person, “I and your father have been looking for you in sorrow”; again, how does he write, saying, “And Jesus was about thirty years old when he began, being the son, as was supposed, of Joseph”? In saying “as was supposed” he showed that he was not his son, but was supposed to be.
Luke 2:48 (quotation, high confidence) · Luke 3:23 (quotation, high confidence)
Notes and citation
Summary: “As was supposed” shows Joseph was not his father.
Notes on the original text
- Digital text corrected (stray mark): πατρὸς >, → πατρὸς,.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.29.11 (Holl GCS 25/31:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-29-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 30
30.30.1Holl GCS 25/31:374
30. Ἐπιλείψει δέ μοι ὁ καιρὸς διηγουμένῳ εἰς παράστασιν ἀληθείας καὶ εἰς ἔλεγχον τῆς ματαιοφροσύνης Ἐβίωνος καὶ τοῦ αὐτοῦ παραπεποιημένου ματαιοφροσύνης διδασκαλείου.
30. Epileipsei de moi ho kairos diēgoumenǭ eis parastasin alētheias kai eis elenchon tēs mataiophrosynēs Ebiōnos kai tou autou parapepoiēmenou mataiophrosynēs didaskaleiou.
30. Time will fail me in telling everything that establishes the truth and refutes the folly of Ebion and of his falsified school of folly.
Heb 11:32 (echo, low confidence)
Notes and citation
Summary: There is much more to say.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.30.1 (Holl GCS 25/31:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-1). (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.
30.30.2Holl GCS 25/31:374
πόθεν γὰρ οὐ σαφὲς ἂν εἴη ὅτι οὐ πατὴρ ἦν Ἰωσήφ, ἀλλʼ ἐν τάξει πατρὸς ἐνομίζετο; »ἰδού« φησίν ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν‘·
pothen gar ou saphes an eiē hoti ou patēr ēn Iōsēph, allʼ en taxei patros enomizeto? »idou« phēsin hē parthenos en gastri hexei kai texetai huion‘;
For how could it not be clear that Joseph was not the father, but was supposed to be in the place of a father? “Behold,” it says, “the virgin shall conceive and bear a son.”
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Isaiah says “the virgin,” not “the woman.”
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.30.2 (Holl GCS 25/31:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-2). (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.
30.30.3Holl GCS 25/31:374
καὶ οὐκ εἶπεν »ἰδού, ἡ γυνή«. καὶ πάλιν ἐν ἑτέρῳ τόπω λέγει »καὶ τέξεται ἡ δάμαλις καὶ ἐροῦσιν, οὐ τέτοκεν«. ἐπειδὴ γάρ τινες τῶν Μανιχαίων καὶ Μαρκιωνιστῶν λέγουσιν αὐτὸν μὴ τετέχθαι, διὰ τοῦτο τό τέξεται καὶ ἐροῦσιν, οὐ τέτοκεν«· ἐπειδὴ οὐ τέτοκεν ἡ Μαρία ἐκ σπέρματος ἀνδρὸς καὶ οὑτοι μανέντες λέγουσι ψευδῶς ἐκ σπέρματος ἀνδρὸς αὐτὴν γεγεννηκέναι. γεγέννηκεν οὖν ἡ δάμαλις ἐν ἀληθείᾳ θεόν, ἄνθρωπον ἐν ἀληθείᾳ.
kai ouk eipen »idou, hē gynē«. kai palin en heterǭ topō legei »kai texetai hē damalis kai erousin, ou tetoken«. epeidē gar tines tōn Manichaiōn kai Markiōnistōn legousin auton mē tetechthai, dia touto to texetai kai erousin, ou tetoken«; epeidē ou tetoken hē Maria ek spermatos andros kai houtoi manentes legousi pseudōs ek spermatos andros autēn gegennēkenai. gegennēken oun hē damalis en alētheią theon, anthrōpon en alētheią.
And it did not say, “Behold, the woman.” And again in another place it says, “And the heifer shall bear, and they shall say, She has not borne.” For since some of the Manichaeans and Marcionites say that he was not born, for this reason it says, “She shall bear, and they shall say, She has not borne”; since Mary did not bear from the seed of a man, while these madmen falsely say that she bore from the seed of a man. So the heifer truly bore God, and truly man.
Notes and citation
Summary: A prophecy of a heifer that bears yet has not borne.
- The saying “the heifer has borne and has not borne” is not in the canonical Scriptures; it is quoted by Clement of Alexandria (Stromata 7.16.94) and Tertullian (On the Flesh of Christ 23) and is usually assigned to a lost Apocryphon of Ezekiel.
Notes on the original text
- Digital text corrected (leaked page marker; leaked page reference; missing breathing): καὶ | τέξεται → καὶ τέξεται; τινες P156 τῶν → τινες τῶν; ανδρὸς καὶ → ἀνδρὸς καὶ.
Extrabiblical texts: Clement of Alexandria, Strom. 7.16.94 (Miscellanies; echo); Tertullian, Carn. Chr. 23 (On the Flesh of Christ; echo); Apoc. Ezek. (Apocryphon of Ezekiel; quotation)
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.30.3 (Holl GCS 25/31:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-3). (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.
30.30.4Holl GCS 25/31:374
καὶ ὅτι μὲν δάμαλις ἡ παρθένος καλεῖται καὶ τὸ ταύτης λείψανον καθαρισμὸς ἠν τῶν κεκοινωμένων, ἄκουε τοῦ νόμου λέγοντος λάβε σοι δάμαλιν πυρράν‘, ἵνα δείξῃ τὸ ἐκλεκτὸν σκεῦος τῆς Μαρίας * διὰ τὸ πυροειδὲς τῆς τοῦ σωτῆρος θεότητος χωρηθὲν ἐν τῇ παρθένῳ· πῦρ γὰρ ὁ θεός‘ φησί »καταναλισκον«.
kai hoti men damalis hē parthenos kaleitai kai to tautēs leipsanon katharismos ēn tōn kekoinōmenōn, akoue tou nomou legontos labe soi damalin pyrran‘, hina deixę̄ to eklekton skeuos tēs Marias * dia to pyroeides tēs tou sōtēros theotētos chōrēthen en tę̄ parthenǭ; pyr gar ho theos‘ phēsi »katanaliskon«.
And that the Virgin is called a heifer, and that the heifer's remains were a purification for the defiled, hear the law saying, “Take for yourself a red heifer,” to show the chosen vessel of Mary … because of the fiery nature of the Saviour's Godhead contained in the Virgin; for “God,” it says, “is a consuming fire.”
Textual problem in this passage: see the notes.
Num 19:2 (quotation, high confidence) · Deut 4:24 (quotation, high confidence) · Heb 12:29 (quotation, medium confidence)
Notes and citation
Summary: The red heifer is a figure of the Virgin.
- A gap is marked in the Greek after “Mary”. Epiphanius's typological reading.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.30.4 (Holl GCS 25/31:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-4). (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.
30.30.5Holl GCS 25/31:374–375
καί φησιν ὁ νόμος δάμαλιν πυρράν, ἐφʼ ἡς ζυγὸς οὐκ ἀναβέβηκεν ἐπὶ τὸν τράχηλον‘, ἴνα δείξῃ τὴν παρθένον δάμαλιν, μὴ γνοῦσαν ζυγὸν γάμου ἀνδρός. ἀλλὰ τί μοι τὰ πλεῖστα διαλέγεσθαι;
kai phēsin ho nomos damalin pyrran, ephʼ hēs zygos ouk anabebēken epi ton trachēlon‘, ina deixę̄ tēn parthenon damalin, mē gnousan zygon gamou andros. alla ti moi ta pleista dialegesthai?
And the law says, “a red heifer, on which a yoke has not come upon its neck,” to show the Virgin as a heifer that has not known the yoke of marriage to a man. But why should I discuss most of it?
Num 19:2 (quotation, high confidence)
Notes and citation
Summary: The unyoked heifer signifies Mary's virginity.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.30.5 (Holl GCS 25/31:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-5). (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.
30.30.6Holl GCS 25/31:375
ὡς πάλιν Ἠσαΐας ἴφη ἐκ προσώπου κυρίου ὅτι λάβε σοι τόμον χάρτου καινοῦ μεγάλου«, τόμον διὰ τὸ εἶναι μὲν τὴν παρθένον ἐκ σπέρματος ἀνδρός, τετμῆσθαι δὲ ἀπὸ μίξεως ἀνδρῶν καὶ τμηθῆναι ἀπὸ τῆς τῶν ἀνθρώπων κατὰ φύσιν συνηθείας.
hōs palin Ēsaïas iphē ek prosōpou kyriou hoti labe soi tomon chartou kainou megalou«, tomon dia to einai men tēn parthenon ek spermatos andros, tetmēsthai de apo mixeōs andrōn kai tmēthēnai apo tēs tōn anthrōpōn kata physin synētheias.
As again Isaiah said in the person of the Lord, “Take for yourself a volume of a great new scroll” — a volume (tomos), because the Virgin was from the seed of a man, but was cut off (tetmēsthai) from intercourse with men, and cut off from the natural custom of human beings.
Isa 8:1 (quotation, high confidence)
Notes and citation
Summary: Isaiah's “volume” is a figure of the Virgin.
- A wordplay on τόμος (“volume,” literally “a cut piece”) and τέμνω (“cut”).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.30.6 (Holl GCS 25/31:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-6). (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.
30.30.7Holl GCS 25/31:375
πάντες γὰρ ἄνθρωποι ἐκ σπέρματος ἀνδρὸς γεννῶνται· ἡ δὲ τοῦ Χριστοῦ γέννησις κατὰ φύσιν μὲν ἐκ γυναικὸς παρθένου Μαρίας τὴν ἐνανθρώπησιν ἔσχηκεν, παρὰ φύσιν δὲ ἐτμήθη ἀπὸ τῆς κατὰ τὴν ἀνθρωπότητα ἀκολουθίας, ὡς καὶ Ἰακὼβ περὶ αὐτοῦ λέγει »ἐκ βλαστοῦ υἱέ μου ἀνέβης«, καὶ οὐκ »ἐκ σπέρματος ἀνέβης«.
pantes gar anthrōpoi ek spermatos andros gennōntai; hē de tou Christou gennēsis kata physin men ek gynaikos parthenou Marias tēn enanthrōpēsin eschēken, para physin de etmēthē apo tēs kata tēn anthrōpotēta akolouthias, hōs kai Iakōb peri autou legei »ek blastou huie mou anebēs«, kai ouk »ek spermatos anebēs«.
For all human beings are born from the seed of a man; but Christ's birth took its humanity naturally from a woman, the Virgin Mary, and yet was cut off, beyond nature, from the sequence of humanity, as Jacob also says of him, “From a shoot, my son, you went up,” and not “from seed you went up.”
Gen 49:9 (quotation, high confidence)
Notes and citation
Summary: Christ's birth was from a woman but not from seed.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.30.7 (Holl GCS 25/31:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-7). (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.
30.30.8Holl GCS 25/31:375
καὶ τούτου χάριν φησὶν ὁ ἅγιος Ἠσαίας ὁ προφήτης, μᾶλλον δὲ ὁ κύριος αὐτῷ λέγει λάβε σεαυτῷ τόμον χάρτου«, τὸ εἶδος τῆς συνηθείας σημαίνων, ἐν ᾧ τὰ πάντα γράφουσιν οἱ υἱοὶ τῶν ἀνθρώπων· ὡς καὶ ἐν τῷ ἑκατοστῷ τριακοστῷ ὀγδόῳ ψαλμῷ λέγει »ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται· ἡμέρας πλασθήσονται, καὶ οὐθεὶς ἐν αὐτοῖς«· βιβλίῳ γὰρ ἀπείκασε τὴν μήτραν.
kai toutou charin phēsin ho hagios Ēsaias ho prophētēs, mallon de ho kyrios autǭ legei labe seautǭ tomon chartou«, to eidos tēs synētheias sēmainōn, en hǭ ta panta graphousin hoi huioi tōn anthrōpōn; hōs kai en tǭ hekatostǭ triakostǭ ogdoǭ psalmǭ legei »epi to biblion sou pantes graphēsontai; hēmeras plasthēsontai, kai outheis en autois«; bibliǭ gar apeikase tēn mētran.
And for this reason the holy prophet Isaiah says — or rather the Lord says to him — “Take for yourself a volume of a scroll,” signifying the form of custom, in which the sons of men write everything; as in the hundred and thirty-eighth psalm he says, “In your book all shall be written; days shall be formed, and no one among them.” For he likened the womb to a book.
Isa 8:1 (quotation, high confidence) · Ps 139:16 (138:16 LXX) (quotation, high confidence)
Notes and citation
Summary: The book is a figure of the womb.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.30.8 (Holl GCS 25/31:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-8). (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.
30.30.9Holl GCS 25/31:375
διὰ τοῦτο ὁ Δαυὶδ λέγει »τὸ ἀκατέργαστόν μου εἴδοσαν οἱ ὀφθαλμοί σου«, τουτέστιν σπαρέντα πρὶν ἀπεικονισθῆναί με ἔγνως με καὶ ἔτι πρότερον, πρὶν τοῦ σπαρῆναί με.
dia touto ho Dauid legei »to akatergaston mou eidosan hoi ophthalmoi sou«, toutestin sparenta prin apeikonisthēnai me egnōs me kai eti proteron, prin tou sparēnai me.
That is why David says, “Your eyes saw my unwrought substance,” that is, you knew me when I was sown, before I was given form, and still earlier, before I was sown.
Ps 139:16 (138:16 LXX) (quotation, high confidence)
Notes and citation
Summary: God knew David before he was formed.
Cite (SBL): Epiphanius, Pan. 30.30.9 (Holl GCS 25/31:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-30-9). (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. 30, chapter 31
30.31.1Holl GCS 25/31:375
31. ὁ δὲ Ἑβραῖος θαυμαστῶς τὸ ῥῆμα σαφηνίζει. τὸ ἀκατέργαστον γὰρ γολμὶ ἐκάλεσεν, ὅπερ ἑρμηνεύεται χόνδρος ἢ σεμιδάλεως κόκκος, δῆθεν τὸ μηδέπω εἰς ἄρτον συνελθὸν καὶ φυραθέν, ἀλλʼ ὡς ἀπὸ κόκκου σίτου τμηθὲν χονδρ<ί>ον ἢ χονδρίτης ἢ λεπτὴ ψηφίς, ἥτις ἐκ γίνεται.
31. ho de Hebraios thaumastōs to rhēma saphēnizei. to akatergaston gar golmi ekalesen, hoper hermēneuetai chondros ē semidaleōs kokkos, dēthen to mēdepō eis arton synelthon kai phyrathen, allʼ hōs apo kokkou sitou tmēthen chondr<i>on ē chondritēs ē leptē psēphis, hētis ek ginetai.
31. And the Hebrew makes the word wonderfully clear. For it called the “unwrought” golmi, which means groats or a grain of fine meal — that is, what has not yet come together and been kneaded into bread, but is a bit of groats cut as it were from a grain of wheat, or coarse meal, or a fine particle, which … comes to be.
Ps 139:16 (138:16 LXX) (allusion, high confidence)
Notes and citation
Summary: The Hebrew word golem means unformed meal.
- Hebrew golmi (“my unformed substance”), Ps 139:16. The end of the sentence is defective in the Greek.
Notes on the original text
- Digital text corrected (leaked page marker; leaked page number): ἀλλʼ | ὡς → ἀλλʼ ὡς; σίτου 157 τμηθὲν → σίτου τμηθὲν.
Cite (SBL): Epiphanius, Pan. 30.31.1 (Holl GCS 25/31:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-1). (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.
30.31.2Holl GCS 25/31:375
οὕτως τὸ ἰσότυπον τοῦ εἴδους τὸ τεμνόμενον ἐξ ἀνθρώπου εἰς τὴν σπορὰν ἀκριβολογῶν ἀπέδειξε καί φησιν, εἰς Ἑλλάδα διάλεκτον ἑρμηνευομένου τοῦ λόγου, »τὸ ἀκατέργαστον« τουτέστιν τὸ ἄπλαστον ἔτι ἐν κοιλίᾳ ἢ πρὸ κοιλίας »εἶδον οἱ ὀφθαλμοί σου« »οἶδεν γὰρ πάντα ὁ θεὸς πρὶν γενέσθαι«, ὡς γέγραπται)· πλὴν βιβλίον καὶ τόμος μήτρα ἐστὶν ἡ σημαινομένη.
houtōs to isotypon tou eidous to temnomenon ex anthrōpou eis tēn sporan akribologōn apedeixe kai phēsin, eis Hellada dialekton hermēneuomenou tou logou, »to akatergaston« toutestin to aplaston eti en koilią ē pro koilias »eidon hoi ophthalmoi sou« »oiden gar panta ho theos prin genesthai«, hōs gegraptai); plēn biblion kai tomos mētra estin hē sēmainomenē.
Thus, speaking precisely, he showed the likeness of the form — what is cut off from a human being for sowing — and says, when the word is translated into the Greek language, “the unwrought,” that is, what is still unformed in the womb or before the womb, “your eyes saw” (“for God knows all things before they come to be,” as it is written). But the book and the volume signify the womb.
Ps 139:16 (138:16 LXX) (quotation, high confidence)
Notes and citation
Summary: The unformed seed and the book both point to the womb.
- “God knows all things before they come to be” is from Susanna 42 (Theodotion).
Notes on the original text
- Digital text corrected (OCR letter error): »οὖδεν γὰρ → »οἶδεν γὰρ.
Extrabiblical texts: Sus 42 (Susanna [in RC, EO, ETH canons]; quotation)
Cite (SBL): Epiphanius, Pan. 30.31.2 (Holl GCS 25/31:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-2). (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.
30.31.3Holl GCS 25/31:375–376
καὶ οὐκ εἶπεν λάβε σεαυτῷ βιβλίον« ἢ »λάβε σεαυτῷ χάρτην‘, ἀλλὰ τόμον‘ παρὰ τὸ ἰδιάζον τῆς τῶν ἀνθρώπων συνηθείας, »χάρτου« διὰ τὸ γραφικὸν τῆς μήτρας »καινοῦ« διὰ τὸ καινὸν τῆς παρθένου καὶ ἄχραντον,
kai ouk eipen labe seautǭ biblion« ē »labe seautǭ chartēn‘, alla tomon‘ para to idiazon tēs tōn anthrōpōn synētheias, »chartou« dia to graphikon tēs mētras »kainou« dia to kainon tēs parthenou kai achranton,
And he did not say, “Take yourself a book,” or “Take yourself a sheet of papyrus,” but “a volume,” because of what is peculiar beyond human custom; “of a scroll,” because the womb is written in; “new,” because of the newness and undefiledness of the Virgin;
Isa 8:1 (quotation, high confidence)
Notes and citation
Summary: Each word of Isa 8:1 is read of the virgin birth.
Notes on the original text
- Digital text corrected (leaked page marker): παρθένου | καὶ → παρθένου καὶ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.31.3 (Holl GCS 25/31:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-3). (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.
30.31.4Holl GCS 25/31:376
<«μεγάλου«> μεγάλη γὰρ ὡς Μῶς Μαριὰμ ἡ ἁγία παρθένος ἐνώπιον θεοῦ καὶ ἀνθρώπων. πῶς γὰρ οὐκ ἂν εἴποιμεν ταύτην μεγάλην, χωρήσασαν τὸν ἀχώρητον, ὃν οὐρανὸς καὶ γῆ χωρεῖν οὐ δύνανται; αὐτὸς δὲ ἀχώρητον, ὢν κατὰ ἰδίαν προαίρεσιν καὶ εὐδοκίαν ἐχωρήθη, βουλόμενος καὶ οὐ κατὰ ἀνάγκην. διὸ μέγας ὁ τόμος καὶ καινός· μέγας διὰ τὸ θαῦμα, καινὸς ὅτι παρθένος.
<«megalou«> megalē gar hōs Mōs Mariam hē hagia parthenos enōpion theou kai anthrōpōn. pōs gar ouk an eipoimen tautēn megalēn, chōrēsasan ton achōrēton, hon ouranos kai gē chōrein ou dynantai? autos de achōrēton, ōn kata idian proairesin kai eudokian echōrēthē, boulomenos kai ou kata anankēn. dio megas ho tomos kai kainos; megas dia to thauma, kainos hoti parthenos.
<“great”> — for Mary, the holy Virgin, is truly great before God and men. For how could we not call her great, who contained the uncontainable, whom heaven and earth cannot contain? And he, being uncontainable, was contained by his own choice and good pleasure, willingly and not by necessity. Therefore the volume is great and new: great because of the wonder, new because she is a virgin.
Isa 8:1 (quotation, high confidence) · 1 Kgs 8:27 (echo, medium confidence)
Notes and citation
Summary: Mary is “great” because she contained the uncontainable.
- The Greek ὡς Μῶς is garbled; “truly” (ὡς ἀληθῶς) is assumed. Compare 1 Kgs 8:27.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.31.4 (Holl GCS 25/31:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-4). (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.
30.31.5Holl GCS 25/31:376
καὶ γράψον«, φησίν, »ἐν αὐτῷ γραφίδι ἀνθρώπου«, καὶ οὐκ εἶπεν· γράψει ἐν αὐτῷ τις γραφίδι ἀνθρώπου, οὐδὲ εἶπεν· γράψει ἐν αὐτῷ ἄνθρωπος, ἵνα μὴ εὕρῃ πρόφασιν ὁ Ἐβίων. εἰ γὰρ εἶπε· γράψει ἐν αὐτῷ ἄνθρωπος, εἶχεν εἰπεῖν ὅτι ἄνθρωπος Ἰωσὴφ ἔσπειρεν καὶ ἐκ σπέρματος ἀνδρὸς ἐγεννήθη Χριστός.
kai grapson«, phēsin, »en autǭ graphidi anthrōpou«, kai ouk eipen; grapsei en autǭ tis graphidi anthrōpou, oude eipen; grapsei en autǭ anthrōpos, hina mē heurę̄ prophasin ho Ebiōn. ei gar eipe; grapsei en autǭ anthrōpos, eichen eipein hoti anthrōpos Iōsēph espeiren kai ek spermatos andros egennēthē Christos.
“And write,” it says, “in it with a man's pen.” And it did not say, “Someone will write in it with a man's pen,” nor did it say, “A man will write in it,” so that Ebion might not find a pretext. For if it had said, “A man will write in it,” he could have said that a man, Joseph, sowed, and Christ was born of the seed of a man.
Isa 8:1 (quotation, high confidence)
Notes and citation
Summary: “A man's pen,” not “a man,” excludes a human father.
Notes on the original text
- Digital text corrected (OCR letter omission): ὁ Ἐβίω. → ὁ Ἐβίων..
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.31.5 (Holl GCS 25/31:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-5). (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.
30.31.6Holl GCS 25/31:376
τῷ δὲ Ἠσαΐᾳ πρὸ ἑπτακοσίων πεντήκοντα τριῶν ἐτῶν πλείω ἐλάσσω ἔλεγε »γράψον«, ἴνα ἀπὸ τοῦ καιροῦ τοῦ διαστήματος ὀφθῇ πᾶσιν ἡ ἀλήθεια, ὅτι οὐδεὶς ἠδύνατο πρὸ ἑπτακοσίων πεντήκοντα τριῶν ἐτῶν σπεῖραι τὸν μέλλοντα γεννᾶσθαι.
tǭ de Ēsaïą pro heptakosiōn pentēkonta triōn etōn pleiō elassō elege »grapson«, ina apo tou kairou tou diastēmatos ophthę̄ pasin hē alētheia, hoti oudeis ēdynato pro heptakosiōn pentēkonta triōn etōn speirai ton mellonta gennasthai.
And he said “write” to Isaiah some seven hundred and fifty-three years before, more or less, so that from the length of the interval the truth might be seen by all, that no one seven hundred and fifty-three years before could sow the one who was to be born.
Notes and citation
Summary: Isaiah wrote centuries before the birth.
- The figure of 753 years is Epiphanius's own reckoning.
Cite (SBL): Epiphanius, Pan. 30.31.6 (Holl GCS 25/31:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-6). (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.
30.31.7Holl GCS 25/31:376
ἀρα οὐν μάτην λέγει τῷ προφήτῃ »γράψον«; οὐχί, ἀλλὰ ἴνα δείξῃ τὸ πνεῦμα τὸ ἄγιον τὸ ἐν τῷ προφήτῃ, αὐτὸ ἐνεργητικὸν γινόμενον τῆς συλλήψεως τῆς ἐνσάρκου Χριστοῦ παρουσίας ἐν ἀληθείᾳ· πνεῦμα γὰρ ἅγιον ἐπελεύσεται ἐπὶ σέ‘ φησὶν ὁ ἄγγελος Γαβριὴλ τῇ Μαρίᾳ καὶ τὰ ἑξῆς.
ara oun matēn legei tǭ prophētę̄ »grapson«? ouchi, alla ina deixę̄ to pneuma to agion to en tǭ prophētę̄, auto energētikon ginomenon tēs syllēpseōs tēs ensarkou Christou parousias en alētheią; pneuma gar hagion epeleusetai epi se‘ phēsin ho angelos Gabriēl tę̄ Marią kai ta hexēs.
Did he then say “write” to the prophet in vain? No; but to show that the Holy Spirit, who was in the prophet, is the one who effects the conception of Christ's coming in the flesh in truth. For “the Holy Spirit will come upon you,” says the angel Gabriel to Mary, and so on.
Luke 1:35 (quotation, high confidence)
Notes and citation
Summary: The Spirit who spoke in Isaiah effected the conception.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.31.7 (Holl GCS 25/31:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-7). (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.
30.31.8Holl GCS 25/31:376
τὸ δέ »γραφίδι ἀνθρώπου« τουτέστιν εἰκόνι ἀνθρώπου· »ἄνθρωπος γὰρ Χριστὸς Ἰησοῦς, μεσίτης δὲ θεοῦ καὶ ἀνθρώπων«, ἐπειδὴ ἄνωθεν ἦλθεν θεὸς Λόγος, ἐκ Μαρίας δὲ ἄνθρωπος, οὐκ ἀπὸ σπέρματος ἀνδρὸς γεγεννημένος.
to de »graphidi anthrōpou« toutestin eikoni anthrōpou; »anthrōpos gar Christos Iēsous, mesitēs de theou kai anthrōpōn«, epeidē anōthen ēlthen theos Logos, ek Marias de anthrōpos, ouk apo spermatos andros gegennēmenos.
And “with a man's pen,” that is, in the image of a man; for “Christ Jesus is a man, and mediator between God and men,” since God the Word came from above, but man from Mary, not born of the seed of a man.
1 Tim 2:5 (quotation, high confidence) · Isa 8:1 (quotation, high confidence)
Notes and citation
Summary: Christ is man from Mary, God from above.
- 1 Tim 2:5, quoted freely.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.31.8 (Holl GCS 25/31:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-8). (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.
30.31.9Holl GCS 25/31:376
καὶ διὰ τοῦτο εὐθύς φησιν ὁ προφήτης »καὶ εἰσῆλθεν πρὸς τὴν προφῆτιν«, ἴνα δείξῃ προφῆτιν τὴν Μαρίαν, καὶ οὐχὶ τὴν γυναῖκα Ἄχαζ, ὥς τινες πλανῶνται φάσκοντες διὰ τὸν Ἐζεκίαν εἰρῆσθαι.
kai dia touto euthys phēsin ho prophētēs »kai eisēlthen pros tēn prophētin«, ina deixę̄ prophētin tēn Marian, kai ouchi tēn gynaika Achaz, hōs tines planōntai phaskontes dia ton Ezekian eirēsthai.
And for this reason the prophet at once says, “And he went in to the prophetess,” to show that Mary is the prophetess, and not the wife of Ahaz, as some wrongly say, claiming that it was said about Hezekiah.
Isa 8:3 (quotation, high confidence)
Notes and citation
Summary: The prophetess is Mary, not Ahaz's wife.
- Epiphanius's own interpretation of Isa 8:3.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.31.9 (Holl GCS 25/31:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-9). (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.
30.31.10Holl GCS 25/31:376–377
ἤδη γὰρ ὁ Ἐζεκίας ενδεκα ἴτη εἶχεν γεγεννημένος. τῷ γὰρ τρίτῳ ἔτει τῆς τοῦ πατρὸς αὐτοῦ βασιλείας τὸ ῥῆμα ἐπροφητεύετο ὅτι »ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει«. καὶ μετὰ τὸ ἀποθανεῖν τὸν Ἄχαζ, βασιλεύσαντα δεκατέσσαρα ἔτη καὶ τελευτήσαντα, εὐθύς φησιν ἡ γραφή »καὶ ἐβασίλευσεν Ἐζεκίας, καὶ ἦν εἴκοσι 〈πέντε〉 ἐτῶν ἐν τῷ βασιλεύειν αὐτόν«.
ēdē gar ho Ezekias endeka itē eichen gegennēmenos. tǭ gar tritǭ etei tēs tou patros autou basileias to rhēma eprophēteueto hoti »idou, hē parthenos en gastri hexei«. kai meta to apothanein ton Achaz, basileusanta dekatessara etē kai teleutēsanta, euthys phēsin hē graphē »kai ebasileusen Ezekias, kai ēn eikosi 〈pente〉 etōn en tǭ basileuein auton«.
For Hezekiah had already been born eleven years. For the word “Behold, the virgin shall conceive” was prophesied in the third year of his father's reign. And after Ahaz died, having reigned fourteen years and died, Scripture at once says, “And Hezekiah became king, and he was twenty-<five> years old when he began to reign.”
2 Kgs 18:2 (quotation, high confidence) · Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Hezekiah was already born when Isaiah prophesied.
- 2 Kgs 18:2. By 2 Kgs 16:2 Ahaz reigned sixteen years; the figures are Epiphanius's.
Notes on the original text
- Digital text corrected (OCR letter transposition; word split by a line-end hyphen): γε- γεννημένος → γεγεννημένος; εἴκοισ → εἴκοσι.
Cite (SBL): Epiphanius, Pan. 30.31.10 (Holl GCS 25/31:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.31.11Holl GCS 25/31:377
πῶς οὐν ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτοῦ, τεσσαρεσκαίδεκα ἔτη αὐτοῦ βασιλεύσαντος, προφητευομένου τοῦ ἐκ παρθένου γεννωμένου Ἐμμανουὴλ Ἐζεκίας γεννηθήσεται, ὁ εἴκοσι ἐτῶν βασιλεύσας μετὰ τὸν αὐτοῦ πατέρα, καὶ οὐχὶ μᾶλλον φανήσεται τοῖς συνετοῖς ὅτι ἤδη ὑπῆρχεν γεννηθείς, ὅτε ὁ προφήτης προεφήτευσε τὸ ῥῆμα ἐπὶ τῆς τοῦ Ἄχαζ πατρὸς τοῦ Ἐζεκίου βασιλείας;
pōs oun en tę̄ basileią tou patros autou, tessareskaideka etē autou basileusantos, prophēteuomenou tou ek parthenou gennōmenou Emmanouēl Ezekias gennēthēsetai, ho eikosi etōn basileusas meta ton autou patera, kai ouchi mallon phanēsetai tois synetois hoti ēdē hypērchen gennētheis, hote ho prophētēs proephēteuse to rhēma epi tēs tou Achaz patros tou Ezekiou basileias?
How then, when Emmanuel, born of a virgin, was prophesied in the reign of his father, who reigned fourteen years, could Hezekiah be the one to be born, who became king twenty years old after his father? Will it not rather be plain to the intelligent that he had already been born when the prophet prophesied the word in the reign of Ahaz, the father of Hezekiah?
Notes and citation
Summary: The prophecy cannot refer to Hezekiah.
- Here Epiphanius gives Hezekiah's age as twenty, against twenty-five in the previous section.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.31.11 (Holl GCS 25/31:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.31.12Holl GCS 25/31:377
μάλιστα οὐδὲ προφήτιδος οὔσης τῆς τοῦ Ἄχαζ γυναικός, ὡς παντί τῳ δῆλόν ἐστιν. Μαρια δὲ ἔστιν, ἡ εἰποῦσα καὶ προφητεύουσα »ὅτι ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαὶ τῆς γῆς«· πρὸς ἣν εἰσῆλθε Γαβριὴλ καὶ εὐηγγελίσατο ὡς τὸ πνεῦμα ἐλεύσεται ἐπ αὐτὴν τὸ ἐν Ἠσαίᾳ λαλῆσαν καὶ γεννήσει υἱόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, διὰ πνεύματος ἁγίου καὶ οὐκ ἀπὸ σπέρματος ἀνδρός, ὡς οὗτοι ἀφραίνοντες καὶ σφαλλόμενοι βλασφημοῦσιν.
malista oude prophētidos ousēs tēs tou Achaz gynaikos, hōs panti tǭ dēlon estin. Maria de estin, hē eipousa kai prophēteuousa »hoti apo tou nyn makariousin me pasai hai geneai tēs gēs«; pros hēn eisēlthe Gabriēl kai euēngelisato hōs to pneuma eleusetai ep autēn to en Ēsaią lalēsan kai gennēsei huion, ton kyrion hēmōn Iēsoun Christon, dia pneumatos hagiou kai ouk apo spermatos andros, hōs houtoi aphrainontes kai sphallomenoi blasphēmousin.
Especially as Ahaz's wife was not a prophetess, as is plain to everyone. But Mary is, who said in prophecy, “From now on all the generations of the earth will call me blessed”; to her Gabriel came and announced that the Spirit who spoke in Isaiah would come upon her, and that she would bear a son, our Lord Jesus Christ, through the Holy Spirit and not from the seed of a man, as these blaspheme in their folly and error.
Luke 1:48 (quotation, high confidence) · Luke 1:35 (allusion, high confidence) · Luke 1:31 (allusion, high confidence)
Notes and citation
Summary: Mary is the prophetess who bore Christ by the Spirit.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 30.31.12 (Holl GCS 25/31:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-31-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 32
30.32.1Holl GCS 25/31:377
32. Ἐλήλεγκται δὲ τοῦ ματαιόφρονος καὶ ὁ σαββατισμὸς καὶ ἡ περιτομὴ καὶ οἱ καθʼ ἡμέραν βαπτισμοὶ ὑπʼ αὐτοῦ γινόμενοι· ἐν γὰρ σαββάτῳ φιλοτιμεῖται τὰ πλεῖστα θεραπεύειν Ἰησοῦς. καὶ οὐ μόνον ὅτι θεραπεύει, ἀλλὰ καὶ κατὰ δύο τρόπους ἰᾶται.
32. Elēlenktai de tou mataiophronos kai ho sabbatismos kai hē peritomē kai hoi kathʼ hēmeran baptismoi hypʼ autou ginomenoi; en gar sabbatǭ philotimeitai ta pleista therapeuein Iēsous. kai ou monon hoti therapeuei, alla kai kata dyo tropous iatai.
32. The fool's sabbath-keeping, circumcision, and daily immersions have also been refuted. For Jesus takes pains to heal most people on the sabbath. And not only does he heal, but he heals in two ways.
Notes and citation
Summary: Christ healed on the sabbath.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.32.1 (Holl GCS 25/31:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-1). (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.
30.32.2Holl GCS 25/31:377
παραγγέλλει γὰρ τοῖς ἰατρευθεῖσιν ἐν τῷ σαββάτῳ αἴρειν τὸν κράββατον καὶ βαδίζειν, ἀλλὰ καὶ ἐν σαββάτῳ πηλὸν φυράσας ἐπέθηκεν τοῖς τοῦ τυφλοῦ ὀφθαλμοῖς·
parangellei gar tois iatreutheisin en tǭ sabbatǭ airein ton krabbaton kai badizein, alla kai en sabbatǭ pēlon phyrasas epethēken tois tou typhlou ophthalmois;
For he commands those healed on the sabbath to take up the bed and walk; and also on the sabbath he kneaded clay and put it on the blind man's eyes;
John 5:8 (allusion, high confidence) · John 5:9 (allusion, high confidence) · John 9:6 (allusion, high confidence) · John 9:14 (allusion, high confidence)
Notes and citation
Summary: Healings on the sabbath.
Cite (SBL): Epiphanius, Pan. 30.32.2 (Holl GCS 25/31:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-2). (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.
30.32.3Holl GCS 25/31:377
ἔργον δὲ ἐστι πηλὸν φυρᾶσαι. ὅθεν γνόντες οἱ ἀπόστολοι ὅτι λέλυται τὸ σάββατον ἀπὸ τῆς αὐτοῦ ἅμα αὐτοῖς συνδιατριβῆς καὶ διδασκαλίας, τίλλουσι στάχυας σαββάτῳ καὶ ψώχουσι καὶ ἐσθίουσιν.
ergon de esti pēlon phyrasai. hothen gnontes hoi apostoloi hoti lelytai to sabbaton apo tēs autou hama autois syndiatribēs kai didaskalias, tillousi stachyas sabbatǭ kai psōchousi kai esthiousin.
and kneading clay is work. Hence the apostles, knowing from their time with him and his teaching that the sabbath had been loosed, pluck ears of grain on the sabbath, rub them, and eat.
Luke 6:1 (allusion, high confidence)
Notes and citation
Summary: The disciples plucked grain on the sabbath.
Cite (SBL): Epiphanius, Pan. 30.32.3 (Holl GCS 25/31:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-3). (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.
30.32.4Holl GCS 25/31:377–378
ἦν δὲ σάββατον δευτερόπρωτον, ὡς ἔχει τὸ εὐαγγέλιον. σάββατα γὰρ διάφορα ὥριζεν ὁ νόμος, τὸ μὲν κατὰ ἑβδομάδα ἀνακυκλούμενον φύσει σάββατον, τὸ δὲ διὰ τὰς ὑποπιπτούσας τῆς κατὰ σελήνην νεομηνίας καὶ τὰς καθεξῆς ἑορτάς, οἷον ἠμέρας σκηνοπηγίας καὶ ἡμέρας Πάσχων, ὅτε τὸ πρόβατον θύουσι καὶ ἄζυμα λοιπὸν ἐσθίουσιν· ἔτι δὲ ὅτε τὴν μίαν νηστείαν νηστεύουσι τοῦ ἔτους, τὴν λεγομένην μεγάλην, καὶ τὴν ἄλλην, ἣν λέγουσι μικράν.
ēn de sabbaton deuteroprōton, hōs echei to euangelion. sabbata gar diaphora hōrizen ho nomos, to men kata hebdomada anakykloumenon physei sabbaton, to de dia tas hypopiptousas tēs kata selēnēn neomēnias kai tas kathexēs heortas, hoion ēmeras skēnopēgias kai hēmeras Paschōn, hote to probaton thyousi kai azyma loipon esthiousin; eti de hote tēn mian nēsteian nēsteuousi tou etous, tēn legomenēn megalēn, kai tēn allēn, hēn legousi mikran.
And it was the second-first sabbath, as the Gospel has it. For the law laid down different sabbaths: the sabbath that comes round naturally every week, and the one kept because of the days that fall at the new moon and the feasts that follow, such as the days of Tabernacles and the days of the Pascha, when they sacrifice the lamb and then eat unleavened bread; and further when they keep the one fast of the year, called the great, and the other, which they call the small.
Luke 6:1 (quotation, high confidence) · Lev 23:24 (allusion, low confidence) · Lev 16:29 (allusion, medium confidence)
Notes and citation
Summary: The law had several kinds of sabbath.
- “Second-first sabbath” is the reading of Luke 6:1 in many manuscripts; Epiphanius's explanation is his own. The great fast is the Day of Atonement.
Notes on the original text
- Digital text corrected (OCR letter error): τὸ δὲ διὸ τὰς → τὸ δὲ διὰ τὰς.
Cite (SBL): Epiphanius, Pan. 30.32.4 (Holl GCS 25/31:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-4). (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.
30.32.5Holl GCS 25/31:378
ὅτε γὰρ ὑποπίπτουσιν αὑται αἱ ἡμέραι, ἤτοι ἐν δευτέρᾳ σαββάτων ἢ ἐν τρίτῃ ἢ ἐν τετράδι, σάββατον καὶ αὐτὸ αὐτοῖς ὁρίζεται.
hote gar hypopiptousin hautai hai hēmerai, ētoi en deuterą sabbatōn ē en tritę̄ ē en tetradi, sabbaton kai auto autois horizetai.
For when these days fall on the second day of the week, or the third, or the fourth, that day too is fixed as a sabbath for them.
Notes and citation
Summary: Feast days counted as sabbaths.
Cite (SBL): Epiphanius, Pan. 30.32.5 (Holl GCS 25/31:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-5). (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.
30.32.6Holl GCS 25/31:378
διὸ μετὰ τὴν τῶν ἀζύμων γενομένην ἡμέραν καὶ ὁρισθεῖσαν ἡμέραν σαββάτου, τῷ σαββάτῳ φύσει τῷ μετὰ τὴν ἡμέραν τῶν ἀζύμων εἰς σάββατον λελογισμένην, εὑρέθησαν διαβαίνοντες διὰ τῶν σπορίμων καὶ ἔτιλλον στάχυας καὶ ἔψωχον καὶ ἤσθιον,
dio meta tēn tōn azymōn genomenēn hēmeran kai horistheisan hēmeran sabbatou, tǭ sabbatǭ physei tǭ meta tēn hēmeran tōn azymōn eis sabbaton lelogismenēn, heurethēsan diabainontes dia tōn sporimōn kai etillon stachyas kai epsōchon kai ēsthion,
Therefore, after the day of unleavened bread had come and been fixed as a sabbath day, on the natural sabbath which followed the day of unleavened bread reckoned as a sabbath, they were found going through the grainfields, plucking ears, rubbing them, and eating,
Luke 6:1 (allusion, high confidence)
Notes and citation
Summary: The “second-first” sabbath followed the day of unleavened bread.
Notes on the original text
- Digital text corrected (OCR letter omission): τὴν ἡμέρα τῶν → τὴν ἡμέραν τῶν.
Cite (SBL): Epiphanius, Pan. 30.32.6 (Holl GCS 25/31:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-6). (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.
30.32.7Holl GCS 25/31:378
δεικνύντες ὅτι λέλυται ὁ δεσμὸς ὁ ἐν τῷ σαββάτῳ ὁριζόμενος, ἐλθόντος τοῦ μεγάλου σαββάτου τουτέστιν Χριστοῦ, τοῦ ἀναπαύσαντος ἡμᾶς ἀπὸ τῶν ἁμαρτημάτων ἡμῶν, οὗ τύπος ἠν ὁ Νῶε, ὃν ὁ πατὴρ αὐτοῦ γεννηθέντα ἑωρακὼς κατὰ προφητείαν ἐπέθετο αὐτῷ ὄνομα Νῶε, λέγων ὅτι »οὗτος ἀναπαύσει ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἤτοι σκληρῶν ἔργων ἡμῶν‘.
deiknyntes hoti lelytai ho desmos ho en tǭ sabbatǭ horizomenos, elthontos tou megalou sabbatou toutestin Christou, tou anapausantos hēmas apo tōn hamartēmatōn hēmōn, hou typos ēn ho Nōe, hon ho patēr autou gennēthenta heōrakōs kata prophēteian epetheto autǭ onoma Nōe, legōn hoti »houtos anapausei hēmas ek tōn hamartiōn ētoi sklērōn ergōn hēmōn‘.
showing that the bond laid down in the sabbath had been loosed, since the great Sabbath had come — that is, Christ, who gave us rest from our sins. Noah was a type of him: his father, seeing him born, gave him the name Noah by prophecy, saying, “This one will give us rest from our sins, or hard works.”
Gen 5:29 (quotation, high confidence) · Matt 11:28 (echo, low confidence)
Notes and citation
Summary: Christ is the great Sabbath, foreshadowed by Noah.
- A free form of Gen 5:29 (LXX: “from our works”).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.32.7 (Holl GCS 25/31:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-7). (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.
30.32.8Holl GCS 25/31:378
ὁ Νῶε δὲ ἀπὸ ἁμαρτιῶν οὐκ ἀνέπαυσεν, ἀλλὰ εἰς Χριστὸν προεφήτευσεν ὁ Λάμεχ τὴν προφητείαν, τὸν Νῶε ἑρμηνευόμενον ἐν ἀληθείᾳ Νῶε γὰρ ἀνάπαυσις ἑρμηνεύεται) καὶ Σεβέθ, ὅπερ ἀνάπαυσις καὶ σάββατον ἐρμηνεύεται·
ho Nōe de apo hamartiōn ouk anepausen, alla eis Christon proephēteusen ho Lamech tēn prophēteian, ton Nōe hermēneuomenon en alētheią Nōe gar anapausis hermēneuetai) kai Sebeth, hoper anapausis kai sabbaton ermēneuetai;
But Noah gave no rest from sins; rather, Lamech uttered the prophecy about Christ, who is truly the meaning of Noah (for Noah means rest) and of Sebeth, which means rest and sabbath;
Notes and citation
Summary: Noah and sabbath both mean rest.
- Sebeth is the Hebrew shabbat.
Notes on the original text
- Digital text corrected (OCR letter errors): Νῶς γὰε → Νῶε γὰρ.
Cite (SBL): Epiphanius, Pan. 30.32.8 (Holl GCS 25/31:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-8). (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.
30.32.9Holl GCS 25/31:378
ὅ ἐστιν Χριστός, ἐν ᾡ ἀναπέπαυται ὁ πατὴρ καὶ τὸ ἅγιον αὐτοῦ πνεῦμα, καὶ πάντες ἄνθρωποι ἅγιοι ἐν αὐτῷ ἀνεπαύσαντο, παυσάμενοι ἀπὸ ἁμαρτημάτων. οὗτός ἐστι τὸ μέγα σάββατον καὶ ἀίδιον, οὑ τύπος ἦν τὸ μικρὸν καὶ πρόσκαιρον σάββατον, ἐξυπηρετούμενον ἄχρι τῆς αὐτοῦ παρουσίας, προσταχθὲν ὑπʼ αὐτοῦ κατὰ τὸν νόμον καὶ ἐν αὐτῷ Μὲν καὶ πληρωθὲν ἐν τῷ εὐαγγελίῳ· οὕτως γὰρ εἶπεν ὅτι κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου«.
ho estin Christos, en hǭ anapepautai ho patēr kai to hagion autou pneuma, kai pantes anthrōpoi hagioi en autǭ anepausanto, pausamenoi apo hamartēmatōn. houtos esti to mega sabbaton kai aidion, hou typos ēn to mikron kai proskairon sabbaton, exypēretoumenon achri tēs autou parousias, prostachthen hypʼ autou kata ton nomon kai en autǭ Men kai plērōthen en tǭ euangeliǭ; houtōs gar eipen hoti kyrios estin ho huios tou anthrōpou kai tou sabbatou«.
that is, Christ, in whom the Father and his Holy Spirit have rested, and in him all holy people have rested, ceasing from sins. He is the great and eternal Sabbath, of which the small and temporary sabbath was a type, serving until his coming — commanded by him in the law, and in him … and fulfilled in the Gospel; for so he said, “The Son of Man is Lord of the sabbath too.”
Mark 2:28 (quotation, high confidence) · Heb 4:9 (echo, medium confidence)
Notes and citation
Summary: The weekly sabbath prefigured Christ, the eternal rest.
- The Greek Μὲν is a garbled word (perhaps “loosed”); translated by sense.
Notes on the original text
- Digital text corrected (OCR letter error): οὕτως γὰε → οὕτως γὰρ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 30.32.9 (Holl GCS 25/31:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-9). (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.
30.32.10Holl GCS 25/31:378–379
ὅθεν θαρσαλέως οἱ μαθηταὶ λύουσι τὸ σάββατον, ἐπειδὴ καὶ οἱ πρὸ αὐτῶν ἱερεῖς ἔλυον ἐν τῷ ναῷ τὸ σάββατον θύοντες καὶ θεῷ θυσίας προσφέροντες, ἵνα μὴ ἀργήσῃ θυσία ἡ ἐνδελεχὴς καὶ καθʼ ἡμέραν προσφερομένη. οὐ μόνον δὲ αὐτοὶ Προεφήτευον οἱ ἱερεῖς λυθήσεσθαι τὸ σάββατον διὰ τοῦ μὴ ἀργεῖν, ἀλλὰ καὶ αὐτὴ ἡ περιτομὴ ἔλυε τὸ σάββατον. γεννωμένου γὰρ παιδὸς πολλάκις ἐν σαββάτῳ ἀναίρεσις σαββάτου καὶ περιτομῆς ἐγίνετο· οὕτω ταῖς ἀμφοτέραις ἡ λύσις προεθεσπίζετο. δείκνυται γὰρ ὅτι οἱ Περιτέμνοντες αὐτὸ τὸ γεννηθὲν ἐν σαββάτῳ, ἐὰν θελήσωσιν ἀκριβολογήσασθαι τὴν ὀγδόην ἡμέραν, εὑρίσκοντες ἐμπίπτουσαν έν σαββάτῳ καὶ περιτέμνοντες ἔργον εἰργάσαντο καὶ τὸ σάββατον ἔλυσαν·
hothen tharsaleōs hoi mathētai lyousi to sabbaton, epeidē kai hoi pro autōn hiereis elyon en tǭ naǭ to sabbaton thyontes kai theǭ thysias prospherontes, hina mē argēsę̄ thysia hē endelechēs kai kathʼ hēmeran prospheromenē. ou monon de autoi Proephēteuon hoi hiereis lythēsesthai to sabbaton dia tou mē argein, alla kai autē hē peritomē elye to sabbaton. gennōmenou gar paidos pollakis en sabbatǭ anairesis sabbatou kai peritomēs egineto; houtō tais amphoterais hē lysis proethespizeto. deiknytai gar hoti hoi Peritemnontes auto to gennēthen en sabbatǭ, ean thelēsōsin akribologēsasthai tēn ogdoēn hēmeran, heuriskontes empiptousan en sabbatǭ kai peritemnontes ergon eirgasanto kai to sabbaton elysan;
Hence the disciples boldly loose the sabbath, since the priests before them also loosed the sabbath in the temple, sacrificing and offering sacrifices to God, so that the continual sacrifice offered daily should not cease. And not only did the priests themselves prophesy that the sabbath would be loosed by not resting, but circumcision itself loosed the sabbath. For when a child was born on a sabbath, the abolition of either the sabbath or circumcision often occurred; thus the loosing of both was foretold. For it is shown that those who circumcise the child born on a sabbath, if they wish to observe the eighth day exactly, find that it falls on a sabbath, and by circumcising do work and loose the sabbath;
Matt 12:5 (allusion, high confidence) · John 7:22 (allusion, high confidence) · John 7:23 (allusion, high confidence) · Num 28:9 (allusion, medium confidence)
Notes and citation
Summary: Temple service and circumcision already broke the sabbath.
Cite (SBL): Epiphanius, Pan. 30.32.10 (Holl GCS 25/31:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.32.12Holl GCS 25/31:379
ἐὰν δὲ ὑπερθῶνται διὰ τὸ μὴ λῦσαι τὸ σάββατον, ἐνάτῃ λοιπὸν περιτέμνουσι τὴν περιτομὴν καὶ ἔλυσαν αὐτὴν τὴν περιτομὴν καὶ τὸν περὶ αὐτῆς τῶν ὀκτὼ ἡμερῶν ὅρον τοῦ προστάγματος.
ean de hyperthōntai dia to mē lysai to sabbaton, enatę̄ loipon peritemnousi tēn peritomēn kai elysan autēn tēn peritomēn kai ton peri autēs tōn oktō hēmerōn horon tou prostagmatos.
but if they postpone it so as not to loose the sabbath, they then circumcise on the ninth day, and have loosed circumcision itself and the eight-day limit of the command concerning it.
Lev 12:3 (allusion, high confidence)
Notes and citation
Summary: Either way, the law is broken.
Notes on the original text
- Digital text corrected (OCR case error): ὑΠερθῶνται → ὑπερθῶνται.
Cite (SBL): Epiphanius, Pan. 30.32.12 (Holl GCS 25/31:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-32-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 33
30.33.1Holl GCS 25/31:379
33. Ἀλλὰ οὔτε ἦν τελεία ἡ πρώτη περιτομή, ἀλλὰ σημείου χάριν ἐδόθη, εἴς τε ὑπόμνησιν τῶν μετὰ ταῦτα καὶ διὰ τὸν δισταγμὸν τοῦ ἁγίου Ἀβραὰμ ὡς προείρηται ἐπιτιμηθέντος καὶ τύπου ἕνεκα τῆς μεγάλης τῆς τὰ πάντα κατʼ ἰσότητα πληρούσης ἐν τοῖς καταξιουμένοις.
33. Alla oute ēn teleia hē prōtē peritomē, alla sēmeiou charin edothē, eis te hypomnēsin tōn meta tauta kai dia ton distagmon tou hagiou Abraam hōs proeirētai epitimēthentos kai typou heneka tēs megalēs tēs ta panta katʼ isotēta plērousēs en tois kataxioumenois.
33. But the first circumcision was not perfect either; it was given for a sign, as a reminder to later generations, and because of the doubt of holy Abraham, who was rebuked, as was said before, and as a figure of the great circumcision which fulfils everything equally in those counted worthy.
Gen 17:11 (allusion, high confidence)
Notes and citation
Summary: Circumcision was a sign and figure, not perfection.
Cite (SBL): Epiphanius, Pan. 30.33.1 (Holl GCS 25/31:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-1). (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.
30.33.2Holl GCS 25/31:379
ἐκείνη μὲν γὰρ εἰ ἠν ἁγιαστείας ἕνεκα καὶ κληρονομίας οὐρανῶν βασιλείας χάριν, ἄρα ἐστέρηται Σάρρα τῆς βασιλείας καὶ Ῥεβέκκα καὶ Λεία καὶ Ῥαχὴλ καὶ Ἰωχαβὲτ καὶ μαρία ἡ ἀδελφὴ Μωυσέως καὶ πᾶσαι αἱ ἅγιαι γυναῖκες, καὶ οὐ δυνήσονται κληρονομεῖν βασιλείαν οὐρανῶν, μὴ δυνηθεῖσαι τὴν περιτομὴν τοῦ Ἀβραὰμ ἔχειν, ἣν θεὸς αὐτῷ δεδώρηται κατὰ τὸν τούτων λόγον. εἰ δὲ οὐκ ἐστέρηνται αὑται τῆς βασιλείας τῶν οὐρανῶν, καίτοι οὐ μετεσχηκυῖαι περιτομῆς, οὐδὲν ἰσχύει ἡ νῦν ἔνσαρκος περιτομή.
ekeinē men gar ei ēn hagiasteias heneka kai klēronomias ouranōn basileias charin, ara esterētai Sarra tēs basileias kai Rhebekka kai Leia kai Rhachēl kai Iōchabet kai maria hē adelphē Mōyseōs kai pasai hai hagiai gynaikes, kai ou dynēsontai klēronomein basileian ouranōn, mē dynētheisai tēn peritomēn tou Abraam echein, hēn theos autǭ dedōrētai kata ton toutōn logon. ei de ouk esterēntai hautai tēs basileias tōn ouranōn, kaitoi ou meteschēkuiai peritomēs, ouden ischyei hē nyn ensarkos peritomē.
For if that circumcision were for sanctification and for inheriting the kingdom of heaven, then Sarah is deprived of the kingdom, and Rebekah, Leah, Rachel, Jochebed, Miriam the sister of Moses, and all the holy women, and they will not be able to inherit the kingdom of heaven, since they could not have the circumcision of Abraham, which God gave him, according to their argument. But if these are not deprived of the kingdom of heaven, though they did not share in circumcision, then fleshly circumcision has no force now.
Notes and citation
Summary: Holy women were saved without circumcision.
Notes on the original text
- Digital text corrected (repeated word; stray letter): ἔχεινμ → ἔχειν; οὐδὲν οὐδὲν ἰσχύει → οὐδὲν ἰσχύει.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.33.2 (Holl GCS 25/31:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-2). (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.
30.33.3Holl GCS 25/31:379–380
τί δὲ καυχᾶται Ἐβίων περὶ περιτομῆς, ὁπότε καὶ οἱ εἰδωλολάτραι καὶ ἱερεῖς τῶν Αἰγυπτίων περιτομὴν ἔχουσιν; ἀλλὰ καὶ οἱ Σαρακηνοὶ οἱ καὶ Ἰσμαηλῖται περιτομὴν ἔχουσι καὶ Σαμαρεῖται καὶ Ἰουδαῖοι καὶ Ἰδουμαῖοι καὶ Ὁμηρῖται. τούτων δὲ οἱ πλείους οὐ διὰ νόμον τοῦτο ποιοῦσιν, ἀλλὰ ἀλόγῳ τινὶ συνηθείᾳ.
ti de kauchatai Ebiōn peri peritomēs, hopote kai hoi eidōlolatrai kai hiereis tōn Aigyptiōn peritomēn echousin? alla kai hoi Sarakēnoi hoi kai Ismaēlitai peritomēn echousi kai Samareitai kai Ioudaioi kai Idoumaioi kai Homēritai. toutōn de hoi pleious ou dia nomon touto poiousin, alla alogǭ tini synētheią.
And why does Ebion boast of circumcision, when the idolaters and priests of the Egyptians too have circumcision? And the Saracens, also called Ishmaelites, have circumcision, and Samaritans, Jews, Idumaeans, and Homerites. Most of these do this not because of a law, but by some irrational custom.
Notes and citation
Summary: Many peoples practise circumcision.
- The Homerites are the Himyarites of southern Arabia.
Notes on the original text
- Digital text corrected (stray bracket; word split by a line-end hyphen): Ἰσμα- ηλῖται → Ἰσμαηλῖται; Ἰουδαῖοι] καὶ → Ἰουδαῖοι καὶ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.33.3 (Holl GCS 25/31:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-3). (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.
30.33.4Holl GCS 25/31:380
Καὶ ἁπλῶς πολὺν χρόνον ἀναλώσω κατατριβόμενος εἰς τὴν τούτου ληρῳδίαν, διὰ τὸ ἐπερείδεσθαι αὐτὸν μάτην τῷ ῥητῷ ᾡ εἴρηκεν ὁ σωτήρ ἀρκετὸν τῷ μαθητῇ εἶναι ὡς ὁ διδάσκαλος«, ἵνα καὶ αὐτὸς σεμνύνηται τὴν ἰδίαν περιτομὴν ἀπὸ τῆς τοῦ Χριστοῦ περιτομῆς τῆς ἐν αὐτῷ καλῶς περιτμηθείσης καὶ διʼ αὐτοῦ καταλυθείσης.
Kai haplōs polyn chronon analōsō katatribomenos eis tēn toutou lērǭdian, dia to epereidesthai auton matēn tǭ rhētǭ hǭ eirēken ho sōtēr arketon tǭ mathētę̄ einai hōs ho didaskalos«, hina kai autos semnynētai tēn idian peritomēn apo tēs tou Christou peritomēs tēs en autǭ kalōs peritmētheisēs kai diʼ autou katalytheisēs.
And, in short, I shall spend much time wearing myself out on his nonsense, because he leans in vain on the saying the Saviour spoke, “It is enough for the disciple to be like the teacher,” so that he too may pride himself on his own circumcision on the basis of Christ's circumcision — which was rightly performed in him and abolished through him.
Matt 10:25 (quotation, high confidence)
Notes and citation
Summary: Ebion misuses “the disciple like the teacher.”
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.33.4 (Holl GCS 25/31:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-4). (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.
30.33.5Holl GCS 25/31:380
ὅμως ἐπειδὴ βούλεται ὁ κτηνώδης διὰ τὴν πρὸς τὸν Χριστὸν μίμησιν λαμβάνειν τοῦτον τὸν λόγον, οὐκ ὀκνήσω δεῖξαι ὅτι οὐ διὰ τοῦτο εἴρηται.
homōs epeidē bouletai ho ktēnōdēs dia tēn pros ton Christon mimēsin lambanein touton ton logon, ouk oknēsō deixai hoti ou dia touto eirētai.
Nevertheless, since the brutish man wishes to take this saying as imitation of Christ, I shall not hesitate to show that it was not said for this reason.
Notes and citation
Summary: The saying did not concern circumcision.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.33.5 (Holl GCS 25/31:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-5). (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.
30.33.6Holl GCS 25/31:380
εὐθὺς γὰρ φράζει ὁ κύριος λέγων ὅτι οὐ διὰ τοῦτο εἶπεν, ἀλλὰ διὰ τοὺς διωγμοὺς καὶ τὴν τῶν Ἰουδαίων εἰς αὐτὸν παροινίαν, καί φησιν εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν· εἰ ἐμὲ ἐμίσησαν, καὶ ὑμᾶς μισήσουσιν‘. οὐκ ἐμὲ λέγετε κύριον καὶ διδάσκαλον; καὶ καλῶς λέγετε, εἰμὶ γάρ«· »εἰ οὖν τὸν οἰκοδεσπότην Βεελζεβοὺλ ἐκάλεσαν,
euthys gar phrazei ho kyrios legōn hoti ou dia touto eipen, alla dia tous diōgmous kai tēn tōn Ioudaiōn eis auton paroinian, kai phēsin ei eme ediōxan, kai hymas diōxousin; ei eme emisēsan, kai hymas misēsousin‘. ouk eme legete kyrion kai didaskalon? kai kalōs legete, eimi gar«; »ei oun ton oikodespotēn Beelzeboul ekalesan,
For the Lord at once explains, saying that he did not say it for this reason, but because of the persecutions and the Jews' drunken violence against him; and he says, “If they persecuted me, they will persecute you too; if they hated me, they will hate you too.” “Do you not call me Lord and Teacher? And you say well, for I am.” “If then they called the master of the house Beelzebul,
John 15:20 (quotation, high confidence) · John 15:18 (echo, medium confidence) · John 13:13 (quotation, high confidence) · Matt 10:25 (quotation, high confidence)
Notes and citation
Summary: The saying concerns sharing Christ's persecution.
- John 15:20 (with an echo of 15:18), John 13:13, and Matt 10:25, quoted freely.
Topics: Persecution
Cite (SBL): Epiphanius, Pan. 30.33.6 (Holl GCS 25/31:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-6). (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.
30.33.7Holl GCS 25/31:380
πόσῳ γε μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ;‘ καί οὐ δύναται δοῦλος εἶναι ὑπὲρ τὸν κύριον αὐτοῦ οὐδὲ μαθητὴς ὑπὲρ τὸν διδάσκαλον αὐτοῦ· ἤτω δὲ κατηρτισμένος κατὰ πάντα ὁ μαθητής, ὡς ὁ διδάσκαλος« τουτέστιν ἕτοιμος εἰς διωγμὸν καὶ κακολογίαν καὶ πᾶν ὁτιοῦν ἐπιφερόμενον.
posǭ ge mallon tous oikiakous autou?‘ kai ou dynatai doulos einai hyper ton kyrion autou oude mathētēs hyper ton didaskalon autou; ētō de katērtismenos kata panta ho mathētēs, hōs ho didaskalos« toutestin hetoimos eis diōgmon kai kakologian kai pan hotioun epipheromenon.
how much more those of his household!” And, “A servant cannot be above his master, nor a disciple above his teacher; but let the disciple be fully trained in everything, like the teacher” — that is, ready for persecution and slander and anything that comes upon him.
Matt 10:25 (quotation, high confidence) · Matt 10:24 (quotation, high confidence) · Luke 6:40 (quotation, high confidence)
Notes and citation
Summary: Disciples must be ready for persecution like their teacher.
- Matt 10:24–25 combined with Luke 6:40.
Topics: Persecution
Cite (SBL): Epiphanius, Pan. 30.33.7 (Holl GCS 25/31:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-7). (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.
30.33.8Holl GCS 25/31:380
ὅθεν καὶ ὁ ἅγιος Παῦλος ἔλεγεν μιμηταί μου γένεσθε καθὼς κἀγὼ Χριστοῦ«. καὶ οὐχ ὅτι ἐκεῖνος ἐμιμεῖτο τὸν αὐτοῦ δεσπότην ὡς οὐκ ἔδει· οὐδὲ γὰρ ἔλεγεν ὅτι θεός εἰμι ἢ υἱὸς θεοῦ εἰμι ἢ Λόγος ὁ θεός εἰμι· λέγει γὰρ ὅτι »ἐγώ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων« καὶ »ὡσπερεί τῳ ἐκτρώματι ὤφθη κἀμοί‘.
hothen kai ho hagios Paulos elegen mimētai mou genesthe kathōs kagō Christou«. kai ouch hoti ekeinos emimeito ton autou despotēn hōs ouk edei; oude gar elegen hoti theos eimi ē huios theou eimi ē Logos ho theos eimi; legei gar hoti »egō eimi ho elachistos tōn apostolōn« kai »hōsperei tǭ ektrōmati ōphthē kamoi‘.
Hence holy Paul too said, “Be imitators of me, as I also am of Christ.” And it is not that he imitated his Master in ways he should not; for he did not say, “I am God,” or “I am the Son of God,” or “I am God the Word.” For he says, “I am the least of the apostles,” and, “As to one untimely born, he appeared also to me.”
1 Cor 11:1 (quotation, high confidence) · 1 Cor 15:9 (quotation, high confidence) · 1 Cor 15:8 (quotation, high confidence)
Notes and citation
Summary: Paul's imitation of Christ was fitting and humble.
Cite (SBL): Epiphanius, Pan. 30.33.8 (Holl GCS 25/31:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-33-8). (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. 30, chapter 34
30.34.1Holl GCS 25/31:380
34. Εἰ δὲ σύ, Ἐβίων, λαμβάνεις τὸ ῥητὸν τοῦτο ἐπὶ μιμήσει Χριστοῦ καὶ ἀπὸ τῆς περιτομῆς <περὶ> ἡς ματαιοφρονεῖς θέλεις ὡς ὁ διδάσκαλος, μᾶλλον δὲ ὡς ὁ κύριος, μὴ ἐν τῇ περιτομῇ αὐτῷ ὁμοιοῦ· οὐ γάρ σε ὠφελήσει. παρήνεγκε γὰρ ὁ κύριος τὸν ταύτης χρόνον, ὡς διὰ πολλῶν μαρτυριῶν σαφῶς ἀπεδείξαμεν.
34. Ei de sy, Ebiōn, lambaneis to rhēton touto epi mimēsei Christou kai apo tēs peritomēs <peri> hēs mataiophroneis theleis hōs ho didaskalos, mallon de hōs ho kyrios, mē en tę̄ peritomę̄ autǭ homoiou; ou gar se ōphelēsei. parēnenke gar ho kyrios ton tautēs chronon, hōs dia pollōn martyriōn saphōs apedeixamen.
34. But if you, Ebion, take this saying as imitation of Christ, and from the circumcision about which you are so foolish you wish to be like the teacher — or rather like the Lord — do not make yourself like him in circumcision; for it will not profit you. For the Lord brought its time to an end, as we have clearly shown through many testimonies.
Gal 5:2 (echo, medium confidence)
Notes and citation
Summary: Imitating Christ in circumcision profits nothing.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.34.1 (Holl GCS 25/31:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-1). (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.
30.34.2Holl GCS 25/31:380–381
ἦλθεν γὰρ καὶ ἐπλήρωσεν, δοὺς τὴν τελείαν περιτομὴν τῶν αὐτοῦ μυστηρίων οὐκ ἐν ἑνὶ μέλει μόνῳ, ἀλλʼ ὅλον σῶμα σφραγίσας καὶ περιτεμὼν ἀπὸ ἁμαρτίας, καὶ οὐχ ἓν μέρος λαοῦ σῴζων τουτέστιν ἄνδρας μόνους, ἀλλὰ καὶ ὅλον λαὸν τὸν τῶν Χριστιανῶν κατὰ ἀλήθειαν ἄνδρας τε καὶ γυναῖκας ὁμοῦ σφραγίζων καὶ εἰς οὐρανῶν βασιλείας κληρονομίαν ἀφθόνως *, καὶ οὐκ ἐλλιπῶς ἑνὶ τάγματι τῶν ἀνδρῶν μόνον κατὰ ἀσθένειαν τὴν σφραγῖδα παρέχων, ἀλλὰ λαῷ ὁλοτελεῖ διὰ τῆς σφραγῖδος καὶ ἐντολῶν καὶ ἀγαθῆς διδασκαλίας τὴν βασιλείαν τῶν οὐρανῶν ἀποκαλύπτων.
ēlthen gar kai eplērōsen, dous tēn teleian peritomēn tōn autou mystēriōn ouk en heni melei monǭ, allʼ holon sōma sphragisas kai peritemōn apo hamartias, kai ouch hen meros laou sǭzōn toutestin andras monous, alla kai holon laon ton tōn Christianōn kata alētheian andras te kai gynaikas homou sphragizōn kai eis ouranōn basileias klēronomian aphthonōs *, kai ouk ellipōs heni tagmati tōn andrōn monon kata astheneian tēn sphragida parechōn, alla laǭ holotelei dia tēs sphragidos kai entolōn kai agathēs didaskalias tēn basileian tōn ouranōn apokalyptōn.
For he came and fulfilled it, giving the perfect circumcision of his mysteries, not in one member only, but sealing the whole body and circumcising it from sin; and saving not one part of the people, that is, men only, but sealing the whole people of Christians in truth, men and women together, and … generously to the inheritance of the kingdom of heaven; not deficiently providing the seal to one order, that of men, out of weakness, but revealing the kingdom of heaven to a whole people through the seal and the commandments and good teaching.
Textual problem in this passage: see the notes.
Col 2:11 (allusion, high confidence) · Gal 3:28 (echo, medium confidence)
Notes and citation
Summary: Christ's seal, given to men and women alike, is the perfect circumcision.
- The “seal” is baptism. A gap is marked in the Greek after “generously”.
Notes on the original text
- Digital text corrected (stray bracket): ἀλλὰ καὶ] ὅλον → ἀλλὰ καὶ ὅλον.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 30.34.2 (Holl GCS 25/31:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-2). (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.
30.34.3Holl GCS 25/31:381
εἰ δὲ ὡς ὁ κύριος βούλει εἶναι, ὦ Ἐβίων, τουτέστιν ὡς ὁ διδάσκαλος, πολὺ ἠπάτησαι. μὴ ἐν τῇ περιτομῇ ἀπεικάζου, ἀλλὰ κάλεσον τὸν Λάζαρον ἀπὸ μνημείου ἢ ἄλλον νεκρὸν ἔγειρον, λεπροὺς καθάρισον ἢ τυφλοῖς χάρισαι τὸ βλέπειν ἢ ἐκ γενετῆς παραλυτικὸν ἴασαι, εἰ δύνῃ· οὐ δύνῃ δέ, ὅτι ἐναντίως πράττεις, ἀπιστίᾳ κατεχόμενος καὶ δεσμοῖς σαρκὸς καὶ δικαιώμασι νόμου ἀπληρώτοις.
ei de hōs ho kyrios boulei einai, ō Ebiōn, toutestin hōs ho didaskalos, poly ēpatēsai. mē en tę̄ peritomę̄ apeikazou, alla kaleson ton Lazaron apo mnēmeiou ē allon nekron egeiron, leprous katharison ē typhlois charisai to blepein ē ek genetēs paralytikon iasai, ei dynę̄; ou dynę̄ de, hoti enantiōs pratteis, apistią katechomenos kai desmois sarkos kai dikaiōmasi nomou aplērōtois.
And if you wish to be like the Lord, Ebion — that is, like the teacher — you are much deceived. Do not liken yourself to him in circumcision; but call Lazarus from the tomb, or raise another dead man, cleanse lepers, or grant sight to the blind, or heal one paralysed from birth, if you can. But you cannot, because you act contrary to him, held fast by unbelief, the bonds of the flesh, and the unfulfilled ordinances of the law.
John 11:43 (allusion, high confidence) · Matt 11:5 (allusion, medium confidence)
Notes and citation
Summary: Let Ebion imitate Christ's miracles if he can.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.34.3 (Holl GCS 25/31:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-3). (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.
30.34.4Holl GCS 25/31:381
εἰ δὲ καὶ ταῦτα ἠδυνήθης ποιῆσαι, ὅπερ οὐ δύνῃ διὰ τὴν κακοπιστίαν σου. οὐ λέγω * ὡς ὁ Χριστός. οὐ γὰρ δύνῃ ἀπεικασθῆναι θεῷ, φθαρτὸς ὢν ἄνθρωπος καὶ ἠπατημένος, ἀλλʼ οὔτε Χριστοῦ τὸ ὄνομα ἐπὶ θεοσημείοις δύνασαι ἐπικαλέσασθαι, κἄν τε ἐπικαλέσῃ, οὐκ ἐνεργεῖς.
ei de kai tauta ēdynēthēs poiēsai, hoper ou dynę̄ dia tēn kakopistian sou. ou legō * hōs ho Christos. ou gar dynę̄ apeikasthēnai theǭ, phthartos ōn anthrōpos kai ēpatēmenos, allʼ oute Christou to onoma epi theosēmeiois dynasai epikalesasthai, kan te epikalesę̄, ouk energeis.
And even if you could do these things — which you cannot because of your false faith — I do not say … as Christ did. For you cannot be likened to God, being a perishable and deceived man; nor can you call on Christ's name for divine signs, and even if you call on it, you do not accomplish anything.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Ebion cannot work signs in Christ's name.
- A gap is marked in the Greek after “I do not say”.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.34.4 (Holl GCS 25/31:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-4). (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.
30.34.5Holl GCS 25/31:381
εἰ δὲ καὶ ὅλως ἐνεργεῖς Παραλυτικὸν ἀναστῆσαι, εἶχεν ἄν, διὰ τοῦ ὀνόματος τοῦ Ἰησοῦ ἀναστάς, καὶ σύνεσιν παρʼ αὐτοῦ λαβεῖν, ἵνα σοῦ μὴ ἀνάσχηται σαββατίζειν, ἀλλὰ παρὰ τοῦ ὀνόματος τοῦ ἰασαμένου * μαθεῖν ὅτι »ἀρον τὸν κράββατόν σου καὶ πορεύου εἰς τὸν οἶκόν σου έν σαββάτῳ«.
ei de kai holōs energeis Paralytikon anastēsai, eichen an, dia tou onomatos tou Iēsou anastas, kai synesin parʼ autou labein, hina sou mē anaschētai sabbatizein, alla para tou onomatos tou iasamenou * mathein hoti »aron ton krabbaton sou kai poreuou eis ton oikon sou en sabbatǭ«.
And if you did in fact manage to raise a paralytic, he would, having risen through the name of Jesus, also receive understanding from him, so as not to put up with your sabbath-keeping, but … to learn from the name of the one who healed him, “Take up your bed and go to your house” on the sabbath.
Textual problem in this passage: see the notes.
Mark 2:11 (quotation, high confidence) · John 5:8 (allusion, high confidence) · John 5:10 (allusion, medium confidence)
Notes and citation
Summary: A healed man would reject Ebion's sabbath-keeping.
- A gap is marked in the Greek. The saying combines Mark 2:11 and John 5:8–10 (a healing on the sabbath).
Notes on the original text
- Digital text corrected (OCR misreading): μαθε[ν → μαθεῖν.
Cite (SBL): Epiphanius, Pan. 30.34.5 (Holl GCS 25/31:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-5). (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.
30.34.6Holl GCS 25/31:381–382
ἤδη δέ μοι εἴρηται ὡς διαφόρως ἕκαστος αὐτῶν περὶ Χριστοῦ ὑποβάλλει, ποτὲ μὲν αὐτὸς ὁ Ἐβίων λέγων ἐκ παρατριβῆς ψιλὸν ἄνθρωπον αὐτὸν γεγενῆσθαι, ἄλλοτε δὲ οἱ ἀπʼ αὐτοῦ Ἐβιωναῖοι ἄνω δύναμιν ἐκ θεοῦ κεκτῆσθαι τὸν υἱόν, καὶ τοῦτον κατὰ καιρὸν τὸν Ἀδὰμ ἐνδύεσθαί τε καὶ ἐκδύεσθαι, ὠν τὰς διαφόρους γνώμας έν δυνάμει θεοῦ ἀνετρέψαμεν.
ēdē de moi eirētai hōs diaphorōs hekastos autōn peri Christou hypoballei, pote men autos ho Ebiōn legōn ek paratribēs psilon anthrōpon auton gegenēsthai, allote de hoi apʼ autou Ebiōnaioi anō dynamin ek theou kektēsthai ton huion, kai touton kata kairon ton Adam endyesthai te kai ekdyesthai, ōn tas diaphorous gnōmas en dynamei theou anetrepsamen.
I have already said how each of them suggests different things about Christ: at one time Ebion himself says that he was born a mere man from intercourse; at another his followers, the Ebionites, say that the Son received a power from God above, and that from time to time he put on and put off Adam. We have overturned their different opinions by the power of God.
Notes and citation
Summary: Summary of the Ebionites' conflicting views of Christ.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.34.6 (Holl GCS 25/31:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-6). (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.
30.34.7Holl GCS 25/31:382
Καὶ τί μοι ἔτι διατρίβειν ἐν ἁλίμοις καὶ ἀμπώτεσι τόποις, πῆ μὲν ἐπικλυζομένοις πῆ δὲ καταξηραινομένοις, ἐξ ὠνπερ Μύων ἐκβράσματα πολλάκις γίνεται καὶ τοῖς ποσὶ τῶν τὰς ὄχθας τούτων μετιόντων τῶν τόπων ἐκ τοῦ ἀνὰ μέσον τῶν Ἰχθύων τινὰ ἰοβόλα εἶναι, τρυγόνας δέ φημι καὶ δρακαίνας καὶ καρχαρίας καὶ σμυραίνας, ὡς καὶ ἤδη προείρηται) βλάβην ἐμποιεῖ.
Kai ti moi eti diatribein en halimois kai ampōtesi topois, pē men epiklyzomenois pē de kataxērainomenois, ex ōnper Myōn ekbrasmata pollakis ginetai kai tois posi tōn tas ochthas toutōn metiontōn tōn topōn ek tou ana meson tōn Ichthyōn tina iobola einai, trygonas de phēmi kai drakainas kai karcharias kai smyrainas, hōs kai ēdē proeirētai) blabēn empoiei.
And why should I linger any longer in salty and tidal places, now flooded and now drying out, from which the sea often casts up fish; and among the fish there are some venomous ones — I mean stingrays, weevers, sharks, and morays, as has already been said — which harm the feet of those who walk along the banks of these places.
Notes and citation
Summary: Epiphanius compares the heresy to a shore of venomous fish.
- The Greek Μύων is garbled; “fish” is assumed from the context.
Cite (SBL): Epiphanius, Pan. 30.34.7 (Holl GCS 25/31:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-7). (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.
30.34.8Holl GCS 25/31:382
παρελεύσομαι τοίνυν τὸν τόπον αὐθις, θεῷ εὐχαριστῶν ὅτι καὶ ταύτην τὴν αἵρεσιν εἰς τοὐπίσω ἐτρέψαμεν, οὐ παρέργως ἀλλὰ καὶ ἐπιμελῶς ἐλέγξαντες.
pareleusomai toinyn ton topon authis, theǭ eucharistōn hoti kai tautēn tēn hairesin eis toupisō etrepsamen, ou parergōs alla kai epimelōs elenxantes.
I shall pass by the place, then, giving thanks to God that we have turned back this heresy too, refuting it not idly but carefully.
Notes and citation
Summary: Epiphanius gives thanks for refuting the Ebionites.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.34.8 (Holl GCS 25/31:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-8). (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.
30.34.9Holl GCS 25/31:382
ἐπʼ ἄλλας δὲ καθεξῆς ἑαυτοὺς ἐπιδῶμεν, ἀγαπητοί, θεὸν αἰτούμενοι βοηθόν, ὅπως τῆς ἐπαγγελίας τὸ πλήρωμα αὐτὸς διʼ ἡμῶν τελειώσῃ.
epʼ allas de kathexēs heautous epidōmen, agapētoi, theon aitoumenoi boēthon, hopōs tēs epangelias to plērōma autos diʼ hēmōn teleiōsę̄.
And let us give ourselves to the others in order, beloved, asking God as our helper, that he himself may accomplish the fulfilment of the promise through us.
Notes and citation
Summary: Epiphanius moves on with a prayer.
Topics: Prayer
Cite (SBL): Epiphanius, Pan. 30.34.9 (Holl GCS 25/31:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-30-34-9). (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. 31, chapter 1
31.1.1Holl GCS 25/31:382
Μετὰ τούτοις τοὺς Ἐβιωναίους καλουμένους, <αὐτ>ῶν τὴν μοχθηρίαν διοδεύσαντες τάς τε ἄλλας ἐπαγγειλάμενοι θεοῦ δυνάμει * τὰς ἑξῆς, ἐτέρων θηρῶν μορφὰς καὶ ἰοὺς ἑρπετῶν δήγματά τε καὶ δηλητήρια ἐχούσας, ὅσαπερ ἐν ταῖς αὐτῶν διδασκαλίαις ὡς ἀπὸ χάσματος ἰδεῖν ἔνεστι, πυρβόλου ἢ ἐρπετοῦ δεινοῦ καὶ βασιλίσκου †κεκυημένας, ἐπὶ τὴν τῶν Οὐαλεντίνων αἵρεσιν διέξειμι, τὸν ἔλεγχον αὐτῶν κατὰ δύναμιν ποιούμενος, τῶν δὴ καὶ Γνωστικῶν ἑαυτοῖς ἐπιθέντων ὄνομα, ὡν διαφοραὶ μέν εἰσι δέκα ἐν μιᾷ πληγῇ
Meta toutois tous Ebiōnaious kaloumenous, <aut>ōn tēn mochthērian diodeusantes tas te allas epangeilamenoi theou dynamei * tas hexēs, eterōn thērōn morphas kai ious herpetōn dēgmata te kai dēlētēria echousas, hosaper en tais autōn didaskaliais hōs apo chasmatos idein enesti, pyrbolou ē erpetou deinou kai basiliskou †kekyēmenas, epi tēn tōn Oualentinōn hairesin diexeimi, ton elenchon autōn kata dynamin poioumenos, tōn dē kai Gnōstikōn heautois epithentōn onoma, hōn diaphorai men eisi deka en mią plēgę̄
After these, having passed through the wickedness of those called Ebionites, and having promised, by the power of God, [to treat] the other [sects] that follow, which have the shapes of other wild beasts and the venoms, bites and poisons of reptiles (as much as one can see in their teachings, as though from a gaping mouth), … bred of a fire-spitting or dreadful reptile and basilisk, I now go on to the heresy of the Valentinians, making their refutation as far as I am able. They too gave themselves the name of Gnostics, and their varieties are ten (?), [all struck] with one blow
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius turns from the Ebionites to the Valentinians, who also call themselves Gnostics.
- The edition marks a gap (*) and a corrupt word (†κεκυημένας, 'bred'); the sentence is translated by sense. 'Ten' (δέκα) is uncertain in the digital text.
Notes on the original text
- Digital text corrected (OCR slip for μιᾷ ('one').): μαᾷ → μιᾷ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 31.1.1 (Holl GCS 25/31:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-31-1-1). (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.
31.1.2Holl GCS 25/31:382–383
τῆς αὐτῶν ὀνειροπολίας συζυγιῶν τε καὶ ὀγδοάδων καὶ ἀρρενοθηλείων αἰώνων <κατ᾿> ἄλλην ἄλλης ἰσορρόπως πεπληγμένων, οὐκέτι μὲν κατὰ χρόνους τάττων διαδοχῆς τὴν σύνταξιν, ἀλλὰ κατὰ πρόβασιν ἀφʼ ἑτέρας εἰς ἑτέραν διερχόμενος.
tēs autōn oneiropolias syzygiōn te kai ogdoadōn kai arrenothēleiōn aiōnōn <kat᾿> allēn allēs isorropōs peplēgmenōn, ouketi men kata chronous tattōn diadochēs tēn syntaxin, alla kata probasin aphʼ heteras eis heteran dierchomenos.
of their dreaming of syzygies and ogdoads and male-female aeons, each struck like the other. I am no longer arranging my account by the order of succession in time, but proceeding from one to another as I go forward.
Notes and citation
Summary: Epiphanius explains that he now arranges the sects by progression rather than strict chronology.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen in the digital text.): ὀνειρο- πολίας → ὀνειροπολίας.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 31.1.2 (Holl GCS 25/31:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-31-1-2). (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.
31.1.3Holl GCS 25/31:383
ἐν ἑνὶ γὰρ χρόνῳ οὑτοι πάντες ὡς μύκητες ἐκ γῆς ἐβλάστησαν καὶ ὥσπερ κακόρ<ρ>εκτα καὶ δυσώδη βοτανῶν καὶ χόρτος ἀκανθώδης καὶ ὡς φωλεὸς πολλῶν σκορπίων ἐξ ἑνὸς πάντες καιροῦ τῷ βίῳ ἐβλάστησαν καί, ὡς προεῖπον, δίκην μυκήτων ἀμορφίας ὑπὸ μίαν θῆξιν πεφήνασιν, ὡς καὶ ἤδη τῷ ἁγιωτάτῳ Εἰρηναίῳ περὶ αὐτῶν προείρηται.
en heni gar chronǭ houtoi pantes hōs mykētes ek gēs eblastēsan kai hōsper kakor<r>ekta kai dysōdē botanōn kai chortos akanthōdēs kai hōs phōleos pollōn skorpiōn ex henos pantes kairou tǭ biǭ eblastēsan kai, hōs proeipon, dikēn mykētōn amorphias hypo mian thēxin pephēnasin, hōs kai ēdē tǭ hagiōtatǭ Eirēnaiǭ peri autōn proeirētai.
For all these sprang up at one time like mushrooms from the earth, and like foul-smelling, evil-growing weeds and thorny grass, and like a nest of many scorpions they all sprang to life from one season, and, as I said before, like shapeless mushrooms they appeared under one sharpening, as has already been said about them by the most holy Irenaeus.
Notes and citation
Summary: The Gnostic sects arose together like mushrooms, as Irenaeus had already said.
- θῆξιν ('sharpening') is odd here; the sense may be 'at one stroke'.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 31.1.3 (Holl GCS 25/31:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-31-1-3). (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.
31.1.4Holl GCS 25/31:383
σύγχρονοι γὰρ γεγόνασιν οὗτοι πάντες, ἕκαστος δὲ ἀπὸ τοῦ ἑτέρου τὴν κακὴν πρόφασιν ἐρανισάμενοι, ἄλλος ἀπὸ] ἄλλου ἔτι περισσότερόν <τι> βουλόμενος * χάριν ἑαυτῷ προετύπωσε διαφορὰν κακῆς ἐξευρέσεως.
synchronoi gar gegonasin houtoi pantes, hekastos de apo tou heterou tēn kakēn prophasin eranisamenoi, allos apo] allou eti perissoteron <ti> boulomenos * charin heautǭ proetypōse diaphoran kakēs exeureseōs.
For all these were contemporaries, each borrowing the evil pretext from another, one from another, each wishing … something more, and each fashioned for himself a variation of evil invention.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Gnostic teachers borrowed from one another and each added a new invention.
- The edition marks a gap (*); a stray bracket after ἀπό is left untranslated.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 31.1.4 (Holl GCS 25/31:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-31-1-4). (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.
31.1.5Holl GCS 25/31:383
καὶ πάντες Γνωστικοὺς ἑαυτοὺς ὠνόμασαν, Οὐαλεντῖνός τε φημὶ καὶ οἱ πρὸ αὐτοῦ Γνωστικοί, ἀλλὰ καὶ Βασιλείδης καὶ Σατορνῖλος καὶ Κολόρβασος, Πτολεμαῖός τε καὶ Σεκοῦνδος, Καρποκρᾶς καὶ ἄλλοι πλείους.
kai pantes Gnōstikous heautous ōnomasan, Oualentinos te phēmi kai hoi pro autou Gnōstikoi, alla kai Basileidēs kai Satornilos kai Kolorbasos, Ptolemaios te kai Sekoundos, Karpokras kai alloi pleious.
And they all named themselves Gnostics: Valentinus, I mean, and the Gnostics before him, and also Basilides and Saturnilus and Colorbasus, Ptolemy and Secundus, Carpocrates and many others.
Notes and citation
Summary: All these teachers called themselves Gnostics.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 31.1.5 (Holl GCS 25/31:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-31-1-5). (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.
31.1.6Holl GCS 25/31:383
ἀλλὰ τὰς πάσας ἐνταῦθα ὀνομάσαντες διὰ τὴν ἐν ἑνὶ καιρῷ σχέσιν πάντων τῆς ἀναδύσεως καὶ κακοβλάστου *, ὅμως τῆς ἑκάστου σπορᾶς κακόνοιαν ἰδίᾳ ἀφηγησόμεθα. τέως δὲ ἐπὶ τὸν προκείμενον αἱρεσιάρχην καὶ τραγῳδοποιὸν ἐλεύσομαι, φημὶ δὲ Οὐαλεντῖνον καὶ τὴν αὐτοῦ διδασκαλίαν, τὴν ἀπὸ τῆς μεγάλης ταύτης Γνωστικῆς ἐπαγγελίας ὑπάρχουσαν, καταγνωστικῆς δὲ ληρῳδίας *, ὡς τοῖς συνετοῖς καταγινωσκομένη εὑρίσκεται καὶ καταγέλαστος.
alla tas pasas entautha onomasantes dia tēn en heni kairǭ schesin pantōn tēs anadyseōs kai kakoblastou *, homōs tēs hekastou sporas kakonoian idią aphēgēsometha. teōs de epi ton prokeimenon hairesiarchēn kai tragǭdopoion eleusomai, phēmi de Oualentinon kai tēn autou didaskalian, tēn apo tēs megalēs tautēs Gnōstikēs epangelias hyparchousan, katagnōstikēs de lērǭdias *, hōs tois synetois kataginōskomenē heurisketai kai katagelastos.
But having named them all here because they all emerged and sprouted evilly at one time …, we shall nevertheless describe the evil mind of each one's seed separately. Meanwhile I shall come to the heresiarch and tragedian now before us, I mean Valentinus, and his teaching, which comes from this great 'Gnostic' profession, but is rather a condemnable ('katagnostic') nonsense …, as it is found to be condemned and ridiculous by those who have understanding.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius turns to Valentinus, punning on 'Gnostic' and 'condemnable'.
- Wordplay: Γνωστικῆς (Gnostic) and καταγνωστικῆς (deserving condemnation). The edition marks two gaps (*).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 31.1.6 (Holl GCS 25/31:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/30-27-1/#p-31-1-6). (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.