Panarion (Medicine Chest Against Heresies), Haer. 1-64 33.1.1–33.10.8
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. 33, chapter 1
33.1.1Holl GCS 25/31:448
Τοὺς περὶ Σεκοῦνδον καὶ τὸν ὀνομασθέντα Ἐπιφάνην, ἐξ Ἰσιδώρου τὴν πρόφασιν εἰς ἑαυτοῦ ὑπόνοιαν ἀπεμπολήσαντα, Πτολεμαῖος διαδέχεται τῆς μὲν αὐτῆς τῶν καλουμένων Γνωστικῶν ὑπάρχων αἱρέσεως καὶ τῶν κατὰ Οὐαλεντἱνον <εἷς ὢν> σὺν ἑτέροις τισίν, ἕτερα δὲ παρὰ τοὺς αὐτοῦ διδασκάλους ὑποτιθέμενος, οὗ καὶ τὸ ὄνομα αὐχοῦσιν οἱ αὐτῷ πειθόμενοι. Πτολεμαῖοι καλούμενοι.
Tous peri Sekoundon kai ton onomasthenta Epiphanēn, ex Isidōrou tēn prophasin eis heautou hyponoian apempolēsanta, Ptolemaios diadechetai tēs men autēs tōn kaloumenōn Gnōstikōn hyparchōn haireseōs kai tōn kata Oualentinon <heis ōn> syn heterois tisin, hetera de para tous autou didaskalous hypotithemenos, hou kai to onoma auchousin hoi autǭ peithomenoi. Ptolemaioi kaloumenoi.
Secundus and his followers, and the one called Epiphanes, who traded the pretext from Isidore into a notion of his own, are succeeded by Ptolemy, who belongs to the same heresy of the so-called Gnostics and is ⟨one⟩ of the Valentinians along with certain others, but puts forward other things beyond his teachers. His followers boast of his name and are called Ptolemaeans.
Notes and citation
Summary: Ptolemy, a Valentinian, succeeded Secundus and Epiphanes.
Notes on the original text
- Digital text corrected (OCR slip for Secundus.; OCR slip.): Μεκῦνδον → Σεκοῦνδον; καλουψενων → καλουμένων.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.1 (Holl GCS 25/31:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.1.2Holl GCS 25/31:448
Οὗτος τοίνυν ὁ Πτολεμαῖος καὶ οἱ σὺν αὐτῷ ἔτι ἐμπειρότερος ἡμῖν τῶν ἑαυτοῦ διδασκάλων προελήλυθε, τῇ ἐκείνων ὑφηγήσει προσθήκης τινὸς ὑπερβολὰς ἐξευρών.
Houtos toinyn ho Ptolemaios kai hoi syn autǭ eti empeiroteros hēmin tōn heautou didaskalōn proelēlythe, tę̄ ekeinōn hyphēgēsei prosthēkēs tinos hyperbolas exeurōn.
This Ptolemy, then, and those with him, have come forward to us as even more skilled than his teachers, inventing exaggerated additions to their account.
Notes and citation
Summary: Ptolemy added to his teachers' doctrine.
Notes on the original text
- Digital text corrected (OCR slip.): ἑαιτοῦ → ἑαυτοῦ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.2 (Holl GCS 25/31:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.1.3Holl GCS 25/31:448
δύο γὰρ οὗτος συζύγους τῷ θεῷ τῷ παρʼ αὐτοῖς Βυθῷ καλουμένῳ ἐπενόησέν τε καὶ ἐχαρίσατο· ταύτας δὲ καὶ διαθέσεις ἐκάλεσεν, Ἔννοιάν τε καὶ Θέλημα.
dyo gar houtos syzygous tǭ theǭ tǭ parʼ autois Bythǭ kaloumenǭ epenoēsen te kai echarisato; tautas de kai diatheseis ekalesen, Ennoian te kai Thelēma.
For he devised and granted two consorts to the god whom they call Depth; and he called them dispositions: Thought and Will.
Notes and citation
Summary: Ptolemy gave Depth two consorts, Thought and Will.
- Irenaeus, Against Heresies 1.12.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.12.1 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.3 (Holl GCS 25/31:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.1.4Holl GCS 25/31:448
καὶ τὴν μὲν Ἔννοιαν ἀεὶ συνυπάρξασαν αὐτῷ, ἐννοουμένην ἀεὶ τό τι προβαλέσθαι, τὸ δὲ Θέλημα ἐν αὐτῷ ἐπιγινόμενον. πρῶτον γὰρ ἐνενοήθη <τι> προβαλεῖν, εἶτα, φησίν, ἠθέλησεν.
kai tēn men Ennoian aei synyparxasan autǭ, ennooumenēn aei to ti probalesthai, to de Thelēma en autǭ epiginomenon. prōton gar enenoēthē <ti> probalein, eita, phēsin, ēthelēsen.
Thought always coexisted with him, always thinking of emitting something, but Will came upon him afterwards. For first he thought of emitting ⟨something⟩, then, he says, he willed.
Notes and citation
Summary: Thought always coexisted with Depth; Will came after.
- Irenaeus, Against Heresies 1.12.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.12.1 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.4 (Holl GCS 25/31:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.1.5Holl GCS 25/31:448
διὸ καὶ τῶν δύο διαθέσεων τούτων ἢ καὶ δυνάμεων (δυνάμεις γὰρ αὐτὰς πάλιν καλεῖ), τῆς Ἐννοίας καὶ τῆς Θελήσεως ὥσπερ συγκραθεισῶν εἰς ἀλλήλας ἡ προβλὴ τοῦ Μονογενοῦς καὶ τῆς Ἀληθείας κατὰ συζυγίαν ἐγένετο.
dio kai tōn dyo diatheseōn toutōn ē kai dynameōn (dynameis gar autas palin kalei), tēs Ennoias kai tēs Thelēseōs hōsper synkratheisōn eis allēlas hē problē tou Monogenous kai tēs Alētheias kata syzygian egeneto.
Therefore, when these two dispositions or powers (for he also calls them powers), Thought and Will, were as it were blended with each other, the emission of the Only-begotten and Truth took place as a pair.
Notes and citation
Summary: From Thought and Will came the Only-begotten and Truth.
- Irenaeus, Against Heresies 1.12.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.12.1 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.5 (Holl GCS 25/31:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.1.6Holl GCS 25/31:448–449
οὕστινας τύπους καὶ εἰκόνας τῶν δύο διαθέσεων τοῦ Πατρὸς προελθεῖν τῶν ἀοράτων ὁρατάς, τοῦ μὲν Θελήματος τὸν Νοῦν, τῆς δὲ Ἐννοίας τὴν Ἀλήθειαν· καὶ διὰ τοῦτο τοῦ > Θελήματος ὁ με) ἄρρην είκὼν γέγονεν, τῆς <δὲ> ἐγεννήτου Ἐννοίας ὁ δὲ] θῆλυς τοῦ Θελήματος].
houstinas typous kai eikonas tōn dyo diatheseōn tou Patros proelthein tōn aoratōn horatas, tou men Thelēmatos ton Noun, tēs de Ennoias tēn Alētheian; kai dia touto tou > Thelēmatos ho me) arrēn eikōn gegonen, tēs <de> egennētou Ennoias ho de] thēlys tou Thelēmatos].
These came forth as types and visible images of the Father's two invisible dispositions: of Will, Mind; of Thought, Truth. And so the male became the image of the … Will, and the female of the unbegotten Thought.
Notes and citation
Summary: Mind images the Father's Will, Truth his Thought.
- Irenaeus, Against Heresies 1.12.1. The digital text is disordered at the end (stray brackets, a repeated 'of the Will'); translated by sense.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): Θελή- ματος → Θελήματος.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.12.1 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.6 (Holl GCS 25/31:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.1.7Holl GCS 25/31:449
τὸ Θέλημα τοίνυν δύναμις ἐγένετο τῆς Ἐννοίας. ἐνενόει μὲν γὰρ ἀεὶ ἡ Ἔννοια τὴν προβολήν, οὐ μέντοι προβαλεῖν αὐτὴν καθʼ ἑαυτὴν ἠδύνατο ἃ ἐνενοει· ὅτε δὲ ἡ τοῦ Θελήματος δύναμις ἐπεγένετο, τότε ὅ ἐνενόει προέβαλεν.
to Thelēma toinyn dynamis egeneto tēs Ennoias. enenoei men gar aei hē Ennoia tēn probolēn, ou mentoi probalein autēn kathʼ heautēn ēdynato ha enenoei; hote de hē tou Thelēmatos dynamis epegeneto, tote ho enenoei proebalen.
Will, then, became the power of Thought. For Thought was always thinking of the emission, but could not of itself emit what it thought; but when the power of Will came upon it, then it emitted what it was thinking.
Notes and citation
Summary: Thought could emit only when Will was added.
- Irenaeus, Against Heresies 1.12.1.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen, with an OCR slip.; Word split by a line-end hyphen.): ἐγέ- γετο → ἐγένετο; μέν- τοι → μέντοι.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.12.1 (Irenaeus, Against Heresies; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.1.7 (Holl GCS 25/31:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-1-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-1-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 2
33.2.1Holl GCS 25/31:449
2. Καὶ φεῦ τῆς τοιαύτης τοῦ ματαιόφρονος ληρῳδίας· τοῦτο γὰρ | οὐκ ἂν οὐδὲ ἐπὶ ἀνθρώπου λαμβάνοιτο παρά τινι τῶν ἐχόντων Ö 400 ἐρρωμένην τὴν διάνοιαν, μήτι γε ἐπὶ θεοῦ.
2. Kai pheu tēs toiautēs tou mataiophronos lērǭdias; touto gar | ouk an oude epi anthrōpou lambanoito para tini tōn echontōn O 400 errōmenēn tēn dianoian, mēti ge epi theou.
Alas for such babbling of the vain-minded man! For no one with a sound mind would accept this even of a man, let alone of God.
Notes and citation
Summary: Epiphanius says such a notion is unworthy even of a man, let alone God.
- A stray page number (Ö 400) is left untranslated.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.2.1 (Holl GCS 25/31:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-2-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-2-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.2.2Holl GCS 25/31:449
δοκεῖ δέ μοι φρονιμώτερος αύτοῦ ὑπάρχειν Ὄμηρος ἐν τῷ τὸν Δία φροντίδα παρʼ αὐτῷ ποιούμενον ἀναγράφεσθαι, μεριμνῶντά τε καὶ χαλεπαίνοντα καὶ ἄüπνον παννύχως διατετελεκότα, τὸ πῶς τοῖς Ἀχαιοῖς ἐπιβουλεύσῃ, τῆς Θέτιδος αὐτὸν ἀξιωσάσης εἰς τὸ δίκην τῖσαι τοὺς τῶν Ἐλλήνων ἐξάρχους τε καὶ αὐτοὺς Ἔλληνας διὰ τὴν πρὸς τὸν Ἀχιλλέα ὕβριν.
dokei de moi phronimōteros autou hyparchein Omēros en tǭ ton Dia phrontida parʼ autǭ poioumenon anagraphesthai, merimnōnta te kai chalepainonta kai aupnon pannychōs diatetelekota, to pōs tois Achaiois epibouleusę̄, tēs Thetidos auton axiōsasēs eis to dikēn tisai tous tōn Ellēnōn exarchous te kai autous Ellēnas dia tēn pros ton Achillea hybrin.
Homer seems to me wiser than he, when he describes Zeus taking thought, anxious and troubled and spending the whole night sleepless over how to plot against the Achaeans, since Thetis had asked him to make the leaders of the Greeks and the Greeks themselves pay for their insult to Achilles.
Notes and citation
Summary: Even Homer's picture of Zeus planning is wiser than Ptolemy's.
- Alluding to Homer, Iliad 2.1–4 and 1.495–530.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): φρονι- μώτερος → φρονιμώτερος.
Extrabiblical texts: Homer, Il. 2.1–4 (Homer, Iliad; allusion)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.2.2 (Holl GCS 25/31:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-2-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-2-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.2.3Holl GCS 25/31:449
οὐδὲν γὰρ οὑτος ὁ Πτολεμαῖος εἰς δόξαν τοῦ παρʼ αὐτοῦ Πατρὸς τῶν ὅλων τοῦ] καὶ Βυθοῦ καλουμένου εὐλογώτερον τῶν παρὰ Ὀμηρου εἰς τὸν Δία εἰρημένων ἐπενόησεν, ἀλλʼ αὐτὸν κατείληφε μᾶλλον τὸν Δία,
ouden gar houtos ho Ptolemaios eis doxan tou parʼ autou Patros tōn holōn tou] kai Bythou kaloumenou eulogōteron tōn para Omērou eis ton Dia eirēmenōn epenoēsen, allʼ auton kateilēphe mallon ton Dia,
For this Ptolemy devised nothing more reasonable for the glory of his Father of all, called Depth, than what Homer said of Zeus; rather, he has grasped Zeus himself,
Notes and citation
Summary: Ptolemy's Depth is no better than Homer's Zeus.
- A stray article (τοῦ]) is left untranslated.
Notes on the original text
- Digital text corrected (OCR slip.): κὐλογώτερον → εὐλογώτερον.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.2.3 (Holl GCS 25/31:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-2-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-2-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.2.4Holl GCS 25/31:449–450
ὡς παρὰ Ὁμήρου λαβὼν τὴν ἔννοιαν· μᾶλλον γὰρ τὴν Ὀμηρικὴν κατάληψιν περὶ Διὸς καὶ Ἀχαιῶν εἰκότως ἂν φήσειέν <τις αὐτὸν ἐσχηκέναι>, τὴν τοσαύτην αύτοῦ τόλμαν ἐξεμέσαντα, ἤ > περὶ τοῦ τῶν ὅλων καὶ ἅμα τῷ θελῆσαι καὶ ἐννοεῖται τοῦθʼ ὅπερ καὶ ἠθέλησεν, τότε ἐννοούμενος ὅτε θέλει καὶ τότε θέλων ὅτε ἐννοεῖται, ὅλος ἔννοια ὤν,
hōs para Homērou labōn tēn ennoian; mallon gar tēn Omērikēn katalēpsin peri Dios kai Achaiōn eikotōs an phēseien <tis auton eschēkenai>, tēn tosautēn autou tolman exemesanta, ē > peri tou tōn holōn kai hama tǭ thelēsai kai ennoeitai touthʼ hoper kai ēthelēsen, tote ennooumenos hote thelei kai tote thelōn hote ennoeitai, holos ennoia ōn,
as having taken the notion from Homer. For one might rightly say ⟨that he had⟩ the Homeric conception of Zeus and the Achaeans, vomiting up such daring, rather than [a worthy one] of the God of all, who at the same moment as he wills also thinks what he wills, thinking when he wills and willing when he thinks, being wholly thought,
Textual problem in this passage: see the notes.
Notes and citation
Summary: God, unlike Ptolemy's Depth, wills and thinks at once.
- The edition marks a gap.
Notes on the original text
- Digital text corrected (OCR slips.): δελῆσαι καῖ → θελῆσαι καὶ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.2.4 (Holl GCS 25/31:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-2-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-2-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.2.5Holl GCS 25/31:450
ὅλος θέλημα ὤν, ὅλος νοῦς, ὅλος φῶς, ὅλος ὁφθαλμός, ὅλος ἀκοή, ὅλος πηγὴ πάντων τῶν ἀγαθῶν καὶ οὐδενὸς εἴσω πάθους περιεχόμενος· θεὸς γάρ, καὶ οὐ φροντίζων καὶ άπορῶν ὡς ὁ Βυθὸς ἤτοι ὁ Ζεύς, περὶ οὑ λέγοντα Ὄμηρον Πτολεμαῖος περὶ Βυθοῦ λέγων ἐμιμήσατο.
holos thelēma ōn, holos nous, holos phōs, holos hophthalmos, holos akoē, holos pēgē pantōn tōn agathōn kai oudenos eisō pathous periechomenos; theos gar, kai ou phrontizōn kai aporōn hōs ho Bythos ētoi ho Zeus, peri hou legonta Omēron Ptolemaios peri Bythou legōn emimēsato.
wholly will, wholly mind, wholly light, wholly eye, wholly hearing, wholly the fount of all good things, and contained by no passion within. For he is God, and not taking thought and perplexed like Depth or Zeus; in speaking of Depth, Ptolemy imitated Homer speaking of Zeus.
Notes and citation
Summary: God is wholly mind and light, free of passion, unlike Depth or Zeus.
- The description of God as 'wholly mind … wholly hearing' echoes Irenaeus, Against Heresies 1.12.2 and Xenophanes.
Notes on the original text
- Digital text corrected (OCR slips.): ολος νοπῦς → ὅλος νοῦς.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.12.2 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.2.5 (Holl GCS 25/31:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-2-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-2-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.2.6Holl GCS 25/31:450
εἰς δὲ περισσότερον ἔλεγχον τοῦ ἀπατεῶνος καθεξῆς ὑποτάξας παραθήσομαι τὰ ὺπʼ αὐτοῦ φύσει Πτολεμαίου Φλώρᾳ τινὶ γυναικὶ γραφέντα ἐπαγωγά τε καὶ δηλητήρια ῥήματα, ἵνα μή τις νομίσειεν ἡμᾶς ἐξ ἀκοῆς μόνον τὸν ἀπατεῶνα ἐλέγχειν, μὴ πρότερον ἐντυχόντας τῇ παρʼ αὐτοῦ πεποιημένῃ διδασκαλίᾳ· πρὸς γὰρ τοῖς εἰρημένοις καὶ τὸν νόμον τοῦ θεοῦ τὸν διὰ Μωυσέως βλασφημῶν οὐκ αἰσχύνεται), ἅ καὶ ἔστι ταῦτα· Πτολεμαίου πρὸς Φλώραν.
eis de perissoteron elenchon tou apateōnos kathexēs hypotaxas parathēsomai ta ypʼ autou physei Ptolemaiou Phlōrą tini gynaiki graphenta epagōga te kai dēlētēria rhēmata, hina mē tis nomiseien hēmas ex akoēs monon ton apateōna elenchein, mē proteron entychontas tę̄ parʼ autou pepoiēmenę̄ didaskalią; pros gar tois eirēmenois kai ton nomon tou theou ton dia Mōyseōs blasphēmōn ouk aischynetai), ha kai esti tauta; Ptolemaiou pros Phlōran.
For a fuller refutation of the deceiver I shall set out in order below the enticing and poisonous words actually written by Ptolemy to a certain woman, Flora, so that no one may think that we refute the deceiver from hearsay alone, without first having read the teaching he composed (for besides what has been said he is not ashamed to blaspheme God's law given through Moses). They are these: Ptolemy to Flora.
Notes and citation
Summary: Epiphanius introduces Ptolemy's Letter to Flora.
- 33.3.1–33.7.10: Ptolemy's Letter to Flora, preserved only here. No separate extrabiblical id exists; proposed in the report.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.2.6 (Holl GCS 25/31:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-2-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-2-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 3
33.3.1Holl GCS 25/31:450–451
3. »Τὸν διὰ Μωσέως τεθέντα νόμον, ἀδελφή μου καλὴ Φλώρα, ὅτι μὴ πολλοὶ προκατελάβοντο, μήτε τὸ θέμενον αὐτὸν ἐγνωκότες μήτε τὰς προστάξεις αὐτοῦ ἀκριβῶς, ἡγοῦμαι καὶ σοὶ εὐσύνοπτον ἔσεσθαι μαθούσῃ τὰς διαφωνούσας γνώμας περὶ αὐτοῦ.
3. »Ton dia Mōseōs tethenta nomon, adelphē mou kalē Phlōra, hoti mē polloi prokatelabonto, mēte to themenon auton egnōkotes mēte tas prostaxeis autou akribōs, hēgoumai kai soi eusynopton esesthai mathousę̄ tas diaphōnousas gnōmas peri autou.
"The law established through Moses, my dear sister Flora, has not been understood by many, since they have not accurately known either the one who established it or its commands; I think this will be clear to you too when you have learned the conflicting opinions about it.
Notes and citation
Summary: Ptolemy writes to Flora about how the Mosaic Law is misunderstood.
- Ptolemy, Letter to Flora 3.1.
Notes on the original text
- Digital text corrected (OCR slip.): αὐκριβῶς → ἀκριβῶς.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.1 (Holl GCS 25/31:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.2Holl GCS 25/31:451
οἱ μὲν γὰρ ὑπὸ θεοῦ καὶ πατρὸς νενομοθετῆσθαι τοῦτον λέγουσιν, ἕτεροι δὲ τούτοις τὴν ἐναντίαν ὁδὸν τραπέντες ὑπὸ τοῦ ἀντικειμένου φθοροποιοῦ διαβόλου τεθεῖσθαι τοῦτον ἰσχυρίζονται, ὡς καὶ τὴν τοῦ κόσμου προσάπτουσιν αὐτῷ δημιουργίαν, πατέρα καὶ ποιητὴν τοῦτον λέγοντες εἶναι τοῦδε τοῦ παντός.
hoi men gar hypo theou kai patros nenomothetēsthai touton legousin, heteroi de toutois tēn enantian hodon trapentes hypo tou antikeimenou phthoropoiou diabolou tetheisthai touton ischyrizontai, hōs kai tēn tou kosmou prosaptousin autǭ dēmiourgian, patera kai poiētēn touton legontes einai toude tou pantos.
For some say that it was legislated by God and Father; others, turning the opposite way, maintain that it was established by the adversary, the corrupting devil, just as they also attribute to him the making of the world, saying that he is the father and maker of this universe.
Notes and citation
Summary: Some ascribe the Law to God the Father, others to the devil.
- Ptolemy, Letter to Flora 3.2.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).; OCR slip.): ὑπὸ δεοῦ καὶ πατρὸς → ὑπὸ θεοῦ καὶ πατρὸς; ἰσχυρίζνται → ἰσχυρίζονται.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.2 (Holl GCS 25/31:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.3Holl GCS 25/31:451
<πάντως διέπταισαν οὖτοι, διᾴδοντες ἀλλήλοις καὶ ἑκάτεροι αὐτῶν διαμαρτόντες παρὰ σφίσιν αὐτοῖς τῆς τοῦ προκειμένου ἀληθείας.
<pantōs dieptaisan outoi, diądontes allēlois kai hekateroi autōn diamartontes para sphisin autois tēs tou prokeimenou alētheias.
They have utterly stumbled, disagreeing with one another, and each of them has missed the truth of the matter in hand.
Notes and citation
Summary: Both views miss the truth.
- Ptolemy, Letter to Flora 3.3.
Notes on the original text
- Digital text corrected (OCR slip.): παρὰ αφίσιν → παρὰ σφίσιν.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.3 (Holl GCS 25/31:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.4Holl GCS 25/31:451
οὔτε γὰρ ὑπὸ τοῦ τελείου θεοῦ καὶ πατρὸς φαίνεται τοῦτον τεθεῖσθαι ἑπόμενον γὰρ ἐστιν), ἀτελῆ τε ὄντα καὶ τοῦ ὑφʼ ἐτέρου πληρωθῆναι ἐνδεῆ, ἔχοντά τε προστάξεις ἀνοικείας τῇ τοῦ τοιούτου θεοῦ φύσει τε καὶ γνώμῇ· οὔτʼ αὖ πάλιν τῇ
oute gar hypo tou teleiou theou kai patros phainetai touton tetheisthai hepomenon gar estin), atelē te onta kai tou hyphʼ eterou plērōthēnai endeē, echonta te prostaxeis anoikeias tę̄ tou toioutou theou physei te kai gnōmę̄; outʼ au palin tę̄
For it does not appear to have been established by the perfect God and Father (for it follows [from what it is]), since it is imperfect and needs to be fulfilled by another, and contains commands foreign to the nature and mind of such a God; nor again [is it right]
Notes and citation
Summary: The Law cannot be from the perfect God, being imperfect.
- Ptolemy, Letter to Flora 3.4.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).): δεοῦ φύσει → θεοῦ φύσει.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.4 (Holl GCS 25/31:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.5Holl GCS 25/31:451
τοῦ ἀντικειμένου ἀδικίᾳ νόμον προσάπτειν * <τὸ> ἀδικεῖν <ἀν>αθριπτβτα· * ἑξῆς τι μὴ συνορώντων, <κατὰ> τὰ ὑπὸ τοῦ σωτῆρος εἰρημένα· »οἰκία ἢ πόλις μερισθεῖσα ἐφʼ ἑαυτὴν ὅτι μὴ δύναται στῆναι« ὁ σωτὴρ ἡμῶν ἀπεφήνατο.
tou antikeimenou adikią nomon prosaptein * <to> adikein <an>athriptbta; * hexēs ti mē synorōntōn, <kata> ta hypo tou sōtēros eirēmena; »oikia ē polis meristheisa ephʼ heautēn hoti mē dynatai stēnai« ho sōtēr hēmōn apephēnato.
to attach the law to the injustice of the adversary, since it forbids doing wrong. [That is the view of those who] do not see what follows from the words spoken by the Saviour: 'A house or city divided against itself cannot stand', our Saviour declared.
Textual problem in this passage: see the notes.
Matt 12:25 (quotation, high confidence)
Notes and citation
Summary: Nor can the Law be from the devil, since it forbids injustice.
- Ptolemy, Letter to Flora 3.5, quoting Matt 12:25. The text is badly damaged here, with gaps (*); the sentence is translated by sense.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.5 (Holl GCS 25/31:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.6Holl GCS 25/31:451–452
ἔτι τε τὴν τοῦ κόσμου δημιουργίαν <αὐτοῦ> ἰδίαν λέγει εἶναι τά τε πάντα διʼ αὐτοῦ γεγονέναι καὶ χωρὶς αὐτοῦ γεγονέναι οὐδὲν ὁ ἀπόστολος, προαποστερήσας τὴν τῶν ψευδηγορόύντων ἀνυπόστατον σοφίαν, καὶ οὐ φθοροποιοῦ θεοῦ, ἀλλὰ δικαίου καὶ μισοπονήρου· ἀπρονοήτων δὲ ἐστι ἀνθρώπων <τοῦτο>, τῆς προνοίας τοῦ δημιουργοῦ μὴ αἰτίαν καὶ μὴ μόνον τὸ τῆς ψυχῆς ὄμμα, ἀλλὰ καὶ τὸ τοῦ σὠματος πεπηρωμένων.
eti te tēn tou kosmou dēmiourgian <autou> idian legei einai ta te panta diʼ autou gegonenai kai chōris autou gegonenai ouden ho apostolos, proaposterēsas tēn tōn pseudēgorountōn anypostaton sophian, kai ou phthoropoiou theou, alla dikaiou kai misoponērou; apronoētōn de esti anthrōpōn <touto>, tēs pronoias tou dēmiourgou mē aitian kai mē monon to tēs psychēs omma, alla kai to tou sōmatos pepērōmenōn.
Further, the apostle says that the making of the world is ⟨his⟩ own, and that all things came into being through him and without him nothing came into being, having taken away in advance the baseless wisdom of the liars; and [it is the work] not of a corrupting god but of a just one who hates evil. This [view] belongs to thoughtless people, who do not take account of the providence of the Creator, and are maimed not only in the eye of the soul but also in that of the body.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: The world was made through the Saviour, by a just God, not a corrupt one.
- Ptolemy, Letter to Flora 3.6, citing John 1:3. μὴ αἰτίαν is read as 'not taking account'; the clause is garbled.
Notes on the original text
- Digital text corrected (OCR slip.): γέγει εἶναι → λέγει εἶναι; σοφίαι, καὶ → σοφίαν, καὶ.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.6 (Holl GCS 25/31:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.7Holl GCS 25/31:452
εῖρημένων. πεπόνθασι δὲ τοῦτο ἰδίως ἑκάτεροι αὐτῶν, οἱ με) διὰ τὸ ἀγνοεῖν τὸν τῆς δικαιοσύνης θεόν, οἱ δὲ διὰ τὸ ἀγνοεῖν τὸν τῶν ὅλων πατέρα, ὅν μόνος ἐλθὼν ὁ μόνος εἰδὼς ἐφανέρωσε.
eirēmenōn. peponthasi de touto idiōs hekateroi autōn, hoi me) dia to agnoein ton tēs dikaiosynēs theon, hoi de dia to agnoein ton tōn holōn patera, hon monos elthōn ho monos eidōs ephanerōse.
[…] Each of these groups has suffered this in its own way: the one through not knowing the God of justice, the other through not knowing the Father of all, whom alone he who alone knew him revealed when he came.
Matt 11:27 (echo, medium confidence)
Notes and citation
Summary: One group ignores the God of justice, the other the Father revealed by the Saviour.
- Ptolemy, Letter to Flora 3.7, echoing Matt 11:27. The first word (εἰρημένων, 'of the things said') is a leftover from the previous sentence.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).): τῆς δικαιοσύνης δεόν → τῆς δικαιοσύνης θεόν.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.7 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.3.8Holl GCS 25/31:452
περιλείπεται δὲ ἡμῖν ἀξιωθεῖσί γε τῆς ἀμφοτέρων τούτων <γνώσεως> ἐκφῆναί σοι καὶ αὐτόν τε τὸν νόμον, ποταπός τις εἴη, καὶ τὸν ὑφʼ οὖ τέθειται, τὸν νομοθέτην, <τῶν> ῥηθησομένων ἡμῖον τὰς ἀποδείξεις ἐκ τῶν τοῦ ἡμῶν λόγων παριστῶντες, διʼ ὦν μόνον ἔστιν ἀπταίστως ἐπὶ τὴν κατάληψιν τῶν ὅντων ὁδηγεῖσθαι.
perileipetai de hēmin axiōtheisi ge tēs amphoterōn toutōn <gnōseōs> ekphēnai soi kai auton te ton nomon, potapos tis eiē, kai ton hyphʼ ou tetheitai, ton nomothetēn, <tōn> rhēthēsomenōn hēmion tas apodeixeis ek tōn tou hēmōn logōn paristōntes, diʼ ōn monon estin aptaistōs epi tēn katalēpsin tōn hontōn hodēgeisthai.
It remains for us, who have been counted worthy of ⟨the knowledge⟩ of both, to explain to you both the law itself, what kind it is, and the one by whom it was established, the lawgiver, presenting the proofs of what we shall say from the words of our [Saviour], by which alone it is possible to be led without stumbling to the comprehension of what is.
Notes and citation
Summary: Ptolemy will explain the Law and its giver from the Saviour's words.
- Ptolemy, Letter to Flora 3.8. 'Saviour' has fallen out after τοῦ ἡμῶν and is supplied.
Notes on the original text
- Digital text corrected (OCR slip.): αὐφοτέρων → ἀμφοτέρων; τέειται → τέθειται.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.3.8 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-3-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-3-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 4
33.4.1Holl GCS 25/31:452
4. Πρῶτον οὖν μαθητέον ὅτι ὁ σὔμπας ἐκεῖνος νόμος ὁ ἐμπεριεχόμενος τῇ Μωσέως πεντατεύχῳ οὐ πρὸς ἐνός τινος νενομοθέτηται, λέγω δὴ οὐχ ὑπὸ μόνου θεοῦ, ἀλλʼ εἰσί τινες αὐτοῦ προστάξεις καὶ ὑπʼ ἀνθρώπων τεθεῖσαι. καὶ τριχῆ τοῦτον διαιρεῖσθαι οἱ τοῦ σωτῆρος λόγοι διδάσκουσιν ἡμᾶς.
4. Prōton oun mathēteon hoti ho sympas ekeinos nomos ho emperiechomenos tę̄ Mōseōs pentateuchǭ ou pros enos tinos nenomothetētai, legō dē ouch hypo monou theou, allʼ eisi tines autou prostaxeis kai hypʼ anthrōpōn tetheisai. kai trichē touton diaireisthai hoi tou sōtēros logoi didaskousin hēmas.
First, then, one must learn that that whole law contained in the Pentateuch of Moses was not legislated by one being, I mean not by God alone; but some of its commands were also laid down by men. The Saviour's words teach us that it is divided into three.
Notes and citation
Summary: The Pentateuch's law has three sources, as the Saviour shows.
- Ptolemy, Letter to Flora 4.1.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.1 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.2Holl GCS 25/31:452
εἴς τε γὰρ αὐτὸν τὸν θεὸν καὶ τὴν τούτου νομοθεσίαν διαιρεῖται, > δὲ καὶ εὶς τὸν Μωσέα οὐ καθὰ διʼ αὐτοῦ νομοθετεῖ ὁ θεός, ἀλλὰ καθὰ ἀπὸ τῆς ἰδίας ἐννοίας ὁρμώμενος καὶ ὁ Μωσῆς ἐνομοθέτησέ τινα) καὶ εἰς τοὺς πρεσβυτερους τοῦ λαοῦ διαιρεῖται, <οἵ> καὶ εὐρίσκονται ἐντολάς τινας ἐνθέωτες ἰδίας.
eis te gar auton ton theon kai tēn toutou nomothesian diaireitai, > de kai eis ton Mōsea ou katha diʼ autou nomothetei ho theos, alla katha apo tēs idias ennoias hormōmenos kai ho Mōsēs enomothetēse tina) kai eis tous presbyterous tou laou diaireitai, <hoi> kai euriskontai entolas tinas entheōtes idias.
For it is divided into God himself and his legislation; it is also divided into Moses (not in the sense that God legislates through him, but in the sense that Moses too, starting from his own thought, legislated some things); and it is divided into the elders of the people, who are also found to have inserted some commandments of their own.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The three parts are from God, from Moses, and from the elders.
- Ptolemy, Letter to Flora 4.2. The edition marks a gap.
Notes on the original text
- Digital text corrected (OCR slip.; OCR slips.): εἴς τε γὰρ αὐτὸν τὸ δεὸν → εἴς τε γὰρ αὐτὸν τὸν θεὸν; διαιρεῖαι → διαιρεῖται.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.2 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.3Holl GCS 25/31:452
πῶς οὖν τοῦτο οὕτως ἔχον ἐκ τῶν τοῦ σωτῆρος δείκνυται λόγων, μάθοις δἄν ἤδη.
pōs oun touto houtōs echon ek tōn tou sōtēros deiknytai logōn, mathois dan ēdē.
How this is so, as shown from the Saviour's words, you may now learn.
Notes and citation
Summary: Ptolemy will show this from the Saviour's words.
- Ptolemy, Letter to Flora 4.3.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.3 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.4Holl GCS 25/31:452
διαλεγόμενός που ὁ σωτὴρ πρὸς τοὺς περὶ τοῦ ἀποστασίου συζητοῦντας αὐτῷ, ὃ δὴ ἀποστάσιον ἐξεῖναι νενομοθέτητο, ἔφη αὐτοῖς ὅτι »Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν τὸ ἀπολύειν τὴν γυναῖκα αὐτοῦ. ἀπʼ ἀρχῆς γὰρ οὐ γέγονεν οὕτως. δεὸς γάρ, φησί, συνέζευξε ταύτην τὴν συζυγίαν, καὶ ὅ συνέζευξεν ὁ κύριος, ἄνθρωπος, ἔφη, μὴ χωριζέτω«.
dialegomenos pou ho sōtēr pros tous peri tou apostasiou syzētountas autǭ, ho dē apostasion exeinai nenomothetēto, ephē autois hoti »Mōysēs pros tēn sklērokardian hymōn epetrepsen to apolyein tēn gynaika autou. apʼ archēs gar ou gegonen houtōs. deos gar, phēsi, synezeuxe tautēn tēn syzygian, kai ho synezeuxen ho kyrios, anthrōpos, ephē, mē chōrizetō«.
Somewhere the Saviour, conversing with those who were disputing with him about divorce, which had been legislated as permitted, said to them: 'Moses, because of your hardness of heart, permitted a man to divorce his wife. For from the beginning it was not so. For God,' he says, 'joined this union, and what the Lord joined,' he said, 'let man not separate.'
Matt 19:8 (quotation, high confidence) · Matt 19:6 (quotation, high confidence) · Deut 24:1 (allusion, medium confidence)
Notes and citation
Summary: Jesus said Moses permitted divorce because of hardness of heart, but God joined marriage.
- Ptolemy, Letter to Flora 4.4, freely quoting Matt 19:8, 6.
Notes on the original text
- Digital text corrected (OCR slip.): νενομόδετητο → νενομοθέτητο.
Topics: Heresy, Divorce, Marriage, Scripture and canon, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.4 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.5Holl GCS 25/31:452
ἐνταῦθα ἕτερον μὲν <τὸν> τοῦ δεοῦ δείκνυσι νόμον, τὸν κωλύοντα χωρίζεσθαι γυναῖκα ἀνδρὸς αὐτῆς, ἕτερον δὲ τὸν τοῦ Μωσέως, τὸ διὰ τὴν σκληροκαρδίαν ἐπιτρέποντα χωρίζεσθαι τοῦτο τὸ ζεῦγος.
entautha heteron men <ton> tou deou deiknysi nomon, ton kōlyonta chōrizesthai gynaika andros autēs, heteron de ton tou Mōseōs, to dia tēn sklērokardian epitreponta chōrizesthai touto to zeugos.
Here he shows that the law of God is one, forbidding a wife to be separated from her husband, and the law of Moses another, permitting this couple to be separated because of hardness of heart.
Notes and citation
Summary: God's law forbids divorce; Moses' law allows it.
- Ptolemy, Letter to Flora 4.5.
Notes on the original text
- Digital text corrected (OCR slip.; OCR slips.): κωρίζεσθαι γυναῖακ → χωρίζεσθαι γυναῖκα; ἐπιτέποντα → ἐπιτρέποντα.
Topics: Heresy, Divorce, Marriage, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.5 (Holl GCS 25/31:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.6Holl GCS 25/31:452–453
καὶ δὴ κατὰ τοῦτο ἐναντία τῷ θεῷ νομοθετεῖ ὁ Μωσῆς· ἐναντίον γάρ ἐστι τῷ μὴ * διαζευγνύναι. ἐὰν μέντοι καὶ τὴν τοῦ Μωσέως γνώμην, καθʼ ἤν τοῦτο ἐνομοθέτησεν, ἐξετάσωμεν, εὑρεθήσεται τοῦτο οὐ κατὰ προαίρεσιν ποιησας τὴν ἑαυτοῦ, ἀλλὰ κατὰ ἀνάγκην διὰ τὴν τῶν νενομοθετημένων ἀσθένειαν.
kai dē kata touto enantia tǭ theǭ nomothetei ho Mōsēs; enantion gar esti tǭ mē * diazeugnynai. ean mentoi kai tēn tou Mōseōs gnōmēn, kathʼ ēn touto enomothetēsen, exetasōmen, heurethēsetai touto ou kata proairesin poiēsas tēn heautou, alla kata anankēn dia tēn tōn nenomothetēmenōn astheneian.
And in this respect Moses legislates contrary to God; for [separating] is contrary to not separating. Yet if we examine Moses' intention in legislating this, it will be found that he did it not by his own choice but by necessity, because of the weakness of those to whom the law was given.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Moses legislated against God's will, but out of necessity.
- Ptolemy, Letter to Flora 4.6. The edition marks a gap (*).
Notes on the original text
- Digital text corrected (OCR slip.): ἀσθένωεταν → ἀσθένειαν.
Topics: Heresy, Divorce, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.6 (Holl GCS 25/31:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.7Holl GCS 25/31:453
ἐπεὶ γὰρ τὴν τοῦ δεοῦ γνώμην φυλάττειν οὐκ ἠδύναντο οὖτοι, ἐν τῷ μὴ ἐξεῖναι αὐτοῖς ἐκβάλλειν τὰς γυναῖκας αὐτῶν, αἶς τινὲς αὐτῶν ἀηδῶς συνῴκουν καὶ ἐκινδύνευον ἐκ τούτου ἐκτρέπεσθαι πλέον εἰς ἀδικίαν καὶ ταύτης εἰς ἀπώλεταν, τὸ ἀηδὲς τοῦτο βουλόμενος ἐκκόψαι αὐτῶν ὁ Μωσῆς,
epei gar tēn tou deou gnōmēn phylattein ouk ēdynanto outoi, en tǭ mē exeinai autois ekballein tas gynaikas autōn, ais tines autōn aēdōs synǭkoun kai ekindyneuon ek toutou ektrepesthai pleon eis adikian kai tautēs eis apōletan, to aēdes touto boulomenos ekkopsai autōn ho Mōsēs,
For since they could not keep God's intention, in that they were not permitted to put away their wives — with some of whom they lived unhappily, and so were in danger of being turned further to injustice and from that to destruction — Moses, wishing to cut out this unhappiness,
Notes and citation
Summary: Unhappy marriages risked leading the people into sin.
- Ptolemy, Letter to Flora 4.7.
Notes on the original text
- Digital text corrected (OCR slips.): ἐξεῖνια αὐτοῖς ἀκβάλλειν → ἐξεῖναι αὐτοῖς ἐκβάλλειν.
Topics: Heresy, Divorce, Marriage, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.7 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.8Holl GCS 25/31:453
διʼ οὖ καῖ ἀπόλλεσθαι ἐκινδύνευον, δεύτερόν τινα, ὡς κατὰ περίστασιν ἦττον κακὸν ἀντὶ μείζονος ἀντικάταλλασσόμενος, τὸν τοῦ ἀποστασίου νόμον ἀφʼ ἐαυτοῦ ἐνομοθέτησεν αὐτοῖς, ἵνα, ἐὰν ἐκεῖνον μὴ δύνωνται φυλάσσειν,
diʼ ou kai apollesthai ekindyneuon, deuteron tina, hōs kata peristasin ētton kakon anti meizonos antikatallassomenos, ton tou apostasiou nomon aphʼ eautou enomothetēsen autois, hina, ean ekeinon mē dynōntai phylassein,
through which they were even in danger of perishing, legislated for them on his own authority a second law, the law of divorce, exchanging, as the circumstances required, a lesser evil for a greater, so that, if they could not keep that one,
Notes and citation
Summary: Moses gave the divorce law as the lesser evil.
- Ptolemy, Letter to Flora 4.8.
Notes on the original text
- Digital text corrected (OCR slips.): τὸν τοῦ ἀποσταστίου νόμο → τὸν τοῦ ἀποστασίου νόμον.
Topics: Heresy, Divorce, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.8 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.9Holl GCS 25/31:453
κἄν τοῦτόν Τε φυλάξωσι καὶ μὴ εἰς ἀδικίας καὶ κακίας ἀκτραπῶσι, διʼ ὦν απώλεια αὐτοῖς ἔμελλεν τελειοτάτη ἐπακολουθήσειν.
kan touton Te phylaxōsi kai mē eis adikias kai kakias aktrapōsi, diʼ ōn apōleia autois emellen teleiotatē epakolouthēsein.
they might at least keep this one and not turn aside into injustice and wickedness, from which utter destruction would follow for them.
Notes and citation
Summary: The divorce law kept them from worse sin.
- Ptolemy, Letter to Flora 4.9.
Notes on the original text
- Digital text corrected (OCR slip.): τελετοτάτη → τελειοτάτη.
Topics: Heresy, Divorce, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.9 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.10Holl GCS 25/31:453
αὕτη μὲν ἡ τούτου γνώμη, καθʼ ἥν ἀντινομοθετῶν εὐρίσκεται τῷ θεῷ· πλὴν ὅτι γε Μωσέως αὐτοῦ δείκνυται ἐνταῦθα ἔτερος ὤν παρἂ τὸν τοῦ θεοῦ νόμον, ἀναμφισβήτητόν ἐστι, κἄν διʼ ἑνὸς τανῦν ὦμεν δεδειχότες.
hautē men hē toutou gnōmē, kathʼ hēn antinomothetōn eurisketai tǭ theǭ; plēn hoti ge Mōseōs autou deiknytai entautha eteros ōn para ton tou theou nomon, anamphisbētēton esti, kan diʼ henos tanyn ōmen dedeichotes.
This is his intention, according to which he is found legislating in opposition to God. But that the law of Moses himself is shown here to be different from the law of God is beyond dispute, even if we have for now shown it by one example.
Notes and citation
Summary: So Moses' own law is distinct from God's.
- Ptolemy, Letter to Flora 4.10.
Topics: Heresy, Divorce, Scripture and canon, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.4.10 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.11Holl GCS 25/31:453
ὅτι δὲ καὶ τῶι πρεσβυτέρων εἰσίν τινες συμπεπλεγμέναι παραδόσεις ἐν τῷ νόμῳ, δηλοῖ καὶ τοῦτο ὁ σωτήρ. »ὁ γὰρ θεός« φησίν »εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται.
hoti de kai tōi presbyterōn eisin tines sympeplegmenai paradoseis en tǭ nomǭ, dēloi kai touto ho sōtēr. »ho gar theos« phēsin »eipen, tima ton patera sou kai tēn mētera sou, hina eu soi genētai.
That there are also some traditions of the elders woven into the law, the Saviour shows this too. 'For God,' he says, 'said, Honour your father and your mother, that it may be well with you.
Matt 15:4 (quotation, high confidence) · Exod 20:12 (quotation, high confidence)
Notes and citation
Summary: Jesus shows that the elders' traditions are mixed into the Law.
- Ptolemy, Letter to Flora 4.11, quoting Matt 15:4 / Exod 20:12.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).): »ὁ γὰρ δέός« → »ὁ γὰρ θεός«.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.11 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-11) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.12Holl GCS 25/31:453
ὑμεῖς δέ, φησίν, εἰρήκατε, τοῖς πρεσβυτέροις λέγων· δῶρον τῷ θεῷ ὃ ἐὰν ὠφεληθῇς ἐξ ἐμοῦ, καὶ ἠκυρώσατε τὸν νόμον τοῦ δεοῦ, διὰ τὴν παράδοσιν ὑμῶν τῶι πρεσβυτέρων.
hymeis de, phēsin, eirēkate, tois presbyterois legōn; dōron tǭ theǭ ho ean ōphelēthę̄s ex emou, kai ēkyrōsate ton nomon tou deou, dia tēn paradosin hymōn tōi presbyterōn.
But you,' he says, speaking to the elders, 'have said: Whatever you would have gained from me is a gift to God; and you have made void the law of God because of your tradition of the elders.
Matt 15:5–6 (quotation, high confidence)
Notes and citation
Summary: The elders' 'gift to God' rule voided God's law.
- Ptolemy, Letter to Flora 4.12, quoting Matt 15:5–6.
Notes on the original text
- Digital text corrected (OCR slip.): πσράδοσιν → παράδοσιν.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.12 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-12) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.13Holl GCS 25/31:453
τοῦτο Τε Ἠσαΐας ἐξεφώνησεν εἰπών· ὁ λαὸς οὖτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀΠʼ ἐμοῦ. μάτη δὲ σέβονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων«.
touto Te Ēsaïas exephōnēsen eipōn; ho laos outos tois cheilesi me timą, hē de kardia autōn porrō apechei aPʼ emou. matē de sebontai me, didaskontes didaskalias, entalmata anthrōpōn«.
And Isaiah proclaimed this, saying: This people honours me with their lips, but their heart is far from me. In vain they worship me, teaching as doctrines the commandments of men.'
Matt 15:8–9 (quotation, high confidence) · Isa 29:13 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold worship by human commandments.
- Ptolemy, Letter to Flora 4.13, quoting Matt 15:8–9 / Isa 29:13.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.13 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-13) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.4.14Holl GCS 25/31:453
σαφῶς οὖν ἐκ τοὐτων εἰς τρία διαιρούμενος ὁ σύμπας ἐκεῖνος δείκνυται νόμος· Μωσέως τε γὰρ αὐτοῦ καὶ τῶν πρεσβυτέρων καὶ αὐτοῦ τοῦ δεοῦ εὕρομεν νομοθεσίαν ἐν αὐτῷ. αὕτη μὲν οὖν ἡ διαίρεσις τοῦ σύμπαντος ἐκείνου νόμου ὦδε ἡμῖν διαιρεθεῖσα τὸ ἐν αὐτῷ ἀληθὲς ἀναπέφαγκεν.
saphōs oun ek toutōn eis tria diairoumenos ho sympas ekeinos deiknytai nomos; Mōseōs te gar autou kai tōn presbyterōn kai autou tou deou heuromen nomothesian en autǭ. hautē men oun hē diairesis tou sympantos ekeinou nomou ōde hēmin diairetheisa to en autǭ alēthes anapephanken.
From these things, then, that whole law is clearly shown to be divided into three; for we have found in it legislation of Moses himself, of the elders, and of God himself. This division of that whole law, as divided here by us, has brought to light what is true in it.
Notes and citation
Summary: The Law is thus shown to have three parts.
- Ptolemy, Letter to Flora 4.14.
Notes on the original text
- Digital text corrected (OCR slip.): διιρούμενος → διαιρούμενος.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.4.14 (Holl GCS 25/31:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-4-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-4-14) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 5
33.5.1Holl GCS 25/31:453–454
5. Πάλιν δὲ δὴ τὸ ἔν μέρος, ὁ αὐτοῦ τοῦ δεοῦ νόμος, διαιρεῖται εἰς τρία τινά· εἴς τε τὴν καθαρὰν νομοθεσίαν τὴν ἀσύμπλοκον τῷ κακῷ, ὅς καὶ κυρίως νόμος λέγεται, ὅν οὐκ ὖλθε καταλῦσαι ὁ σωτὴρ ἀλλὰ πληρῶσαι οὐ γὰρ ἦν ἀλλότριος αὐτοῦ ὅν ἐπλήρωσεν,· οὐ γὰρ εἶχεν τὸ τέλειον) καὶ εἰς τὸν συμπεπλεγμένον τῷ χείρονι καὶ τῇ ἀδικίᾳ, ὅν ἀνεῖλεν ὁ σωτὴρ ἀνοίκειον ἔντα τῇ ἑαυτοῦ φύσει·
5. Palin de dē to en meros, ho autou tou deou nomos, diaireitai eis tria tina; eis te tēn katharan nomothesian tēn asymplokon tǭ kakǭ, hos kai kyriōs nomos legetai, hon ouk ylthe katalysai ho sōtēr alla plērōsai ou gar ēn allotrios autou hon eplērōsen,; ou gar eichen to teleion) kai eis ton sympeplegmenon tǭ cheironi kai tę̄ adikią, hon aneilen ho sōtēr anoikeion enta tę̄ heautou physei;
Again, the one part, the law of God himself, is divided into three: into the pure legislation unmixed with evil, which is properly called law, which the Saviour came not to abolish but to fulfil (for what he fulfilled was not foreign to him, but it did not have perfection); and into the law interwoven with the worse and with injustice, which the Saviour abolished as foreign to his own nature;
Matt 5:17 (allusion, high confidence)
Notes and citation
Summary: God's part of the Law is itself threefold: pure law, law mixed with injustice, and symbolic law.
- Ptolemy, Letter to Flora 5.1, alluding to Matt 5:17.
Notes on the original text
- Digital text corrected (OCR slip.; OCR slips.): νομοθσίαν → νομοθεσίαν; πυρίως νόμος γέγεται → κυρίως νόμος λέγεται.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.1 (Holl GCS 25/31:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.2Holl GCS 25/31:454
διαιρεῖται Τε καὶ εἰς τὸ τυπικὸν καὶ αυμβολικὸν τὸ κατʼ εἰκόνα τῶν πνευματικῶν καὶ διαφερόντων νομοθετηθέν· ὅ μετέθηκεν ὁ σωτὴρ ἀπὸ αἰσθητοῦ καὶ καφινομένου epi to pneumatikon ka aoraton.
diaireitai Te kai eis to typikon kai aumbolikon to katʼ eikona tōn pneumatikōn kai diapherontōn nomothetēthen; ho metethēken ho sōtēr apo aisthētou kai kaphinomenou epi to pneumatikon ka aoraton.
and it is also divided into the typical and symbolic part, legislated in the image of spiritual and higher things, which the Saviour transferred from the perceptible and visible to the spiritual and invisible.
Notes and citation
Summary: The symbolic law was transferred by the Saviour to the spiritual level.
- Ptolemy, Letter to Flora 5.2. The last words appear in the digital text in Latin letters ('epi to pneumatikon ka aoraton').
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): διαφε- ρόντων → διαφερόντων.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.2 (Holl GCS 25/31:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.3Holl GCS 25/31:454
καὶ ἐστι με) ὁ τοῦ δεοῦ νόμος, ὁ καθαρὸς καὶ ἀσύμπλοκος τῷ χείρονι, αὐτὴ ἡ δεκάλογος, οἱ δέκα λόγοι ἐκεῖνοι οἱ ἐν ταῖς δυσὶ πλαξὶ δεδιχασμένοι, εἴς τε ἀναίρεσιν τῶι ἀφεχτέων καὶ εἰς πρόσταξιν τῶν ποιητέων, οἵ καίπερ καθαρὰν ἔχοντες τὴν νομοθεσίαν, μὴ ἔχοντες δὲ τὸ τέλειν, εδέοντο τῆς παρὰ τοῦ σωτῆρος πληρώσεως.
kai esti me) ho tou deou nomos, ho katharos kai asymplokos tǭ cheironi, autē hē dekalogos, hoi deka logoi ekeinoi hoi en tais dysi plaxi dedichasmenoi, eis te anairesin tōi aphechteōn kai eis prostaxin tōn poiēteōn, hoi kaiper katharan echontes tēn nomothesian, mē echontes de to telein, edeonto tēs para tou sōtēros plērōseōs.
The law of God, pure and unmixed with the worse, is the Decalogue itself, those ten words divided on the two tablets, for the prohibition of what is to be avoided and the command of what is to be done. Though they contain pure legislation, they did not have perfection and needed fulfilment by the Saviour.
Exod 20:1–17 (allusion, high confidence)
Notes and citation
Summary: The pure law is the Ten Commandments, which the Saviour fulfilled.
- Ptolemy, Letter to Flora 5.3.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): ποιη- τέων → ποιητέων.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.3 (Holl GCS 25/31:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.4Holl GCS 25/31:454
ὁ δέ ἐστι] συμπεπλεγμένος τῇ δικίᾳ, οὖτος ὁ κατὰ τὴν ἄμυναν καὶ ἀνταπόδοσιν τῶν προαδικησάντων κείμενος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόνται ἀντὶ ὀδόντος ἐκκόπτεσθαι κελεύων καὶ φόνον ἀντὶ φόνου ἀμύνασθαι· οὐδὲν γὰρ ἦττον καὶ ὁ δεύτερος ἀδικῶν ἀδικεῖ, τῇ τάξει μόνον διαλλάσσων τὸ αὐτὸ ἐργαζόμενος ἔργον.
ho de esti] sympeplegmenos tę̄ dikią, outos ho kata tēn amynan kai antapodosin tōn proadikēsantōn keimenos, ophthalmon anti ophthalmou kai odontai anti odontos ekkoptesthai keleuōn kai phonon anti phonou amynasthai; ouden gar ētton kai ho deuteros adikōn adikei, tę̄ taxei monon diallassōn to auto ergazomenos ergon.
The part interwoven with injustice is that laid down for retaliation and repayment of those who did wrong first, commanding that an eye be struck out for an eye and a tooth for a tooth, and murder avenged with murder. For the second person who does wrong does wrong no less, differing only in order and doing the same deed.
Exod 21:24 (allusion, high confidence) · Lev 24:20 (allusion, medium confidence)
Notes and citation
Summary: The law of retaliation is interwoven with injustice.
- Ptolemy, Letter to Flora 5.4, alluding to Exod 21:24 and Lev 24:20.
Notes on the original text
- Digital text corrected (OCR slip.): προκδικησάντων → προαδικησάντων.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.5.4 (Holl GCS 25/31:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.5Holl GCS 25/31:454
τοῦτο δὲ τὸ πρόσταγμα δίκαιον μὲν ἄλλως καὶ ἦν καὶ ἔστι, διὰ τὴν ἀσθένειαν τῶι νομοθετηθέντων ἐν παρεκβάσει τοῦ καθαροῦ νόμου τεθέν, ἀνοίκειον δὲ τῇ τοῦ πατρὸς τῶν ὅλων φύσει τε καὶ ἀγαθότητι.
touto de to prostagma dikaion men allōs kai ēn kai esti, dia tēn astheneian tōi nomothetēthentōn en parekbasei tou katharou nomou tethen, anoikeion de tę̄ tou patros tōn holōn physei te kai agathotēti.
This command was and is otherwise just, laid down as a departure from the pure law because of the weakness of those to whom it was given, but foreign to the nature and goodness of the Father of all.
Notes and citation
Summary: Retaliation was just but a concession, foreign to the Father's goodness.
- Ptolemy, Letter to Flora 5.5.
Notes on the original text
- Digital text corrected (OCR slip.): νομοθετηδέντων → νομοθετηθέντων; παρεκβάσειδ → παρεκβάσει.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.5 (Holl GCS 25/31:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.6Holl GCS 25/31:454
ἴσως δὲ τοῦτο κατάλληλον, ἐπάναγκες δὲ μᾶλλον· ὁ γὰρ καὶ τὸν ἔνα φόνον οὐ βουλόμενος ἔσεσθαι ἐν τῷ λέγειν »οὐ φονεύσεις«, προστάξας τὸν φονέα ἀντιφονεύεσθαι, δεύτερον νόμον νομοθετῶν καὶ δυσὶ φόνοις βραβεύων ὁ τὸν ἕνα ἀπαγορεύσας ἔλαθεν ἑαυτὸν ὐπʼ ἀνάγκης κλαπείς.
isōs de touto katallēlon, epanankes de mallon; ho gar kai ton ena phonon ou boulomenos esesthai en tǭ legein »ou phoneuseis«, prostaxas ton phonea antiphoneuesthai, deuteron nomon nomothetōn kai dysi phonois brabeuōn ho ton hena apagoreusas elathen heauton ypʼ anankēs klapeis.
Perhaps this was fitting, but it was rather necessary. For he who did not want even one murder to happen, when he said, 'You shall not murder', by commanding that the murderer be killed in turn legislated a second law and presided over two murders; he who forbade the one was unwittingly tricked by necessity.
Exod 20:13 (quotation, high confidence) · Exod 21:12 (allusion, medium confidence)
Notes and citation
Summary: Commanding the death of murderers compelled a second killing.
- Ptolemy, Letter to Flora 5.6, quoting Exod 20:13.
Notes on the original text
- Digital text corrected (OCR slips.): ἔσεσθσι ἐν τῷ γέγειν → ἔσεσθαι ἐν τῷ λέγειν.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.5.6 (Holl GCS 25/31:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.7Holl GCS 25/31:454–455
διὸ δὴ ὁ ἀπʼ ἐκείνου παραγενόμενος υἱὸς τοῦτο τὸ μέρος τοῦ νόμου ἀνῄρηκεν, ὁμολογήσας καὶ αὐτὸ εἶναι τοῦ θεοῦ, <ὥσπερ> ἔν τοῖς ἄλλοις † καταριθμεῖται τῇ παλαιᾷ αἱρέσει καὶ ἐν οἶς ἔφη »ὁ θεὸς εἰπών· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω«.
dio dē ho apʼ ekeinou paragenomenos huios touto to meros tou nomou anę̄rēken, homologēsas kai auto einai tou theou, <hōsper> en tois allois † katarithmeitai tę̄ palaią hairesei kai en ois ephē »ho theos eipōn; ho kakologōn patera ē mētera thanatǭ teleutatō«.
Therefore the Son who came from him abolished this part of the law, while admitting that it too was of God, …: it is reckoned among the other things as belonging to the old order, as where he said, 'God said: Whoever speaks evil of father or mother, let him surely die.'
Textual problem in this passage: see the notes.
Matt 15:4 (quotation, high confidence) · Exod 21:17 (quotation, high confidence)
Notes and citation
Summary: The Son abolished retaliation, though he admitted it came from God.
- Ptolemy, Letter to Flora 5.7, quoting Matt 15:4 / Exod 21:17. The edition marks a corrupt place (†); τῇ παλαιᾷ αἱρέσει is translated by sense.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.7 (Holl GCS 25/31:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.8Holl GCS 25/31:455
τὸ δέ ἐστι μέρος αὐτοῦ τυπικόν, τὸ κατʼ εἰκόνα τῶν πνευματικῶν καὶ διαφερόντῶν κείμενον, τὰ ἐν προσφοραῖς λέγω καὶ περιτομῇ καὶ σαββάτῳ καὶ νηστείᾳ καὶ πάσχα καὶ ἀζύμοις καὶ τοῖς τοιούτοις νομοθετηθέντα.
to de esti meros autou typikon, to katʼ eikona tōn pneumatikōn kai diapherontōn keimenon, ta en prosphorais legō kai peritomę̄ kai sabbatǭ kai nēsteią kai pascha kai azymois kai tois toioutois nomothetēthenta.
The typical part is that laid down in the image of spiritual and higher things: I mean what was legislated concerning offerings, circumcision, sabbath, fasting, Passover, unleavened bread and the like.
Notes and citation
Summary: The symbolic law covers offerings, circumcision, sabbath, fasting and Passover.
- Ptolemy, Letter to Flora 5.8.
Notes on the original text
- Digital text corrected (OCR slip.): πάΠα καὶ ἀζύμοις → πάσχα καὶ ἀζύμοις; νομοθετηδέντα → νομοθετηθέντα.
Topics: Heresy, Scripture and canon, Fasting
Cite (SBL): Epiphanius, Pan. 33.5.8 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.9Holl GCS 25/31:455
πάντα γὰρ ταῦτα, εἰκόνες καὶ σύμβολα ὄντα, τῆς ἀληθείας φανερωθείσης μετετέθη· κατὰ με) τὸ φαινόμενον καὶ <τὸ> σωματικῶς ἐκτελεῖσθαι ἀνῃρέθη, κατὰ δὲ τὸ πνευματικὸν ἀνελήφθη, τῶν μὲν ὀνομάτων τῶν αὐτῶν μενόντων, ἐνηλλαγμένων Τε τῶν πραγμάτων.
panta gar tauta, eikones kai symbola onta, tēs alētheias phanerōtheisēs metetethē; kata me) to phainomenon kai <to> sōmatikōs ekteleisthai anę̄rethē, kata de to pneumatikon anelēphthē, tōn men onomatōn tōn autōn menontōn, enēllagmenōn Te tōn pragmatōn.
For all these, being images and symbols, were transferred when the truth was revealed. As to their outward and bodily performance they were abolished, but as to their spiritual sense they were taken up; the names remain the same but the things have been changed.
Notes and citation
Summary: The symbols were abolished outwardly but kept spiritually.
- Ptolemy, Letter to Flora 5.9.
Notes on the original text
- Digital text corrected (OCR slip.): ἀνῃεέθη → ἀνῃρέθη.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.9 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.10Holl GCS 25/31:455
καὶ γὰρ προσφορὰς προσφέρειν προσέταξεν ἡμῖν ὁ σωτήρ, ἀλλʼ οὐχὶ τὰς διʼ αλόγων ζῴων ἢ τούτων τῶν θυμιαμάτων, ἀλλὰ διὰ πνευματικῶν αἴνων καὶ δοξῶν καὶ εὐχαριστίας καὶ διὰ τῆς εἰς τοὺς πλησίον κοινωνίας καὶ εὐποιίας.
kai gar prosphoras prospherein prosetaxen hēmin ho sōtēr, allʼ ouchi tas diʼ alogōn zǭōn ē toutōn tōn thymiamatōn, alla dia pneumatikōn ainōn kai doxōn kai eucharistias kai dia tēs eis tous plēsion koinōnias kai eupoiias.
For the Saviour commanded us to offer offerings, but not those of irrational animals or of these incenses, but of spiritual praises and glorifications and thanksgiving, and through sharing and doing good to our neighbours.
Heb 13:15–16 (echo, medium confidence)
Notes and citation
Summary: Christians offer spiritual sacrifices of praise, thanksgiving and generosity.
- Ptolemy, Letter to Flora 5.10, echoing Heb 13:15–16.
Notes on the original text
- Digital text corrected (OCR slip.): προσφορὰρ → προσφορὰς.
Topics: Heresy, Scripture and canon, Prayer
Cite (SBL): Epiphanius, Pan. 33.5.10 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.11Holl GCS 25/31:455
καὶ περιτομὴν περιτετμῆσθαι ἡμᾶς βούλεται, ἀλλʼ οὐχὶ τὴς ἀκροβυστίας τὴς σωματικῆς, ἀλλὰ καρδίας τῆς πνευματικῆς καὶ τὸ σάββατον <δὲ> φυάσσειν·
kai peritomēn peritetmēsthai hēmas bouletai, allʼ ouchi tēs akrobystias tēs sōmatikēs, alla kardias tēs pneumatikēs kai to sabbaton <de> phyassein;
And he wants us to be circumcised, but not in the bodily foreskin, but in the spiritual heart; and to keep the sabbath;
Rom 2:29 (echo, medium confidence)
Notes and citation
Summary: Circumcision is of the heart, and the sabbath is kept spiritually.
- Ptolemy, Letter to Flora 5.11, echoing Rom 2:29. There is no 33.5.12 in the digital text.
Notes on the original text
- Digital text corrected (Repeated word.): ἀλλὰ ἀλλὰ καρδίας → ἀλλὰ καρδίας.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.11 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-11) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.13Holl GCS 25/31:455
ἀργεῖν γὰρ θέλει ἡμᾶς ἀπὸ τῶν ἔργων τῶν πονηρῶν. καὶ νηστεύειν δέ· ἀλλὰ οὐχὶ σωματικὴν βούλεται νηστείαν ἡμᾶς νηστεύειν, ἀλλὰ τὴν πνευματικήν, ἐν ᾖ εστιν ἀποχὴ πάντων τῶν φαύλων. φυλάσσεται μέντοι Τε καὶ παρὰ τοῖς ἡμετέροις ἠ κατὰ τὸ φαινόμενον νηστεία, ἐπεὶ καὶ ψυχῇ τι συμβάλλεσθαι δύναται αὕτη μετὰ λόγου γινομένη, ὁπότε μηδὲ διὰ τὴν πρός τινας μίμησιν γίνεται μήτε διὰ τὸ ἔθος μήτε διὰ τὴν ἡμέραν, ὡς ὡρισμένης <εἰς> τοῦτο ἡμέρας.
argein gar thelei hēmas apo tōn ergōn tōn ponērōn. kai nēsteuein de; alla ouchi sōmatikēn bouletai nēsteian hēmas nēsteuein, alla tēn pneumatikēn, en ę̄ estin apochē pantōn tōn phaulōn. phylassetai mentoi Te kai para tois hēmeterois ē kata to phainomenon nēsteia, epei kai psychę̄ ti symballesthai dynatai hautē meta logou ginomenē, hopote mēde dia tēn pros tinas mimēsin ginetai mēte dia to ethos mēte dia tēn hēmeran, hōs hōrismenēs <eis> touto hēmeras.
for he wants us to rest from evil works. And to fast; but he does not want us to fast a bodily fast, but a spiritual one, in which there is abstinence from all evil. Yet the outward fast is also kept among our people, since this too can contribute something to the soul when it is done with reason, when it is done neither in imitation of certain people, nor from custom, nor because of the day, as if a day were appointed ⟨for⟩ this.
Notes and citation
Summary: True fasting is abstaining from evil, though outward fasting done thoughtfully can help the soul.
- Ptolemy, Letter to Flora 5.12–13.
Notes on the original text
- Digital text corrected (OCR slip.): χυχῇ → ψυχῇ.
Cite (SBL): Epiphanius, Pan. 33.5.13 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-13) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.14Holl GCS 25/31:455
ἅμα δὲ καὶ εἰς ἀνάμνησιν τῆς ἀληθινῆς νηστείας, ἵνα οἱ μηδέπω ἐκείνην δυνάμενοι νηστεύειν ἀπὸ τῆς κατὰ τὸ φαινόμενον νηστείας ἔχωσι τὴν ἀνάμνησιν αὐτῆς.
hama de kai eis anamnēsin tēs alēthinēs nēsteias, hina hoi mēdepō ekeinēn dynamenoi nēsteuein apo tēs kata to phainomenon nēsteias echōsi tēn anamnēsin autēs.
At the same time it serves as a reminder of the true fast, so that those not yet able to keep that one may have a reminder of it from the outward fast.
Notes and citation
Summary: Outward fasting reminds people of the true fast.
- Ptolemy, Letter to Flora 5.14.
Cite (SBL): Epiphanius, Pan. 33.5.14 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-14) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.5.15Holl GCS 25/31:455
καὶ τὸ πάΠα δὲ ὁμοίως καὶ τὰ ἄζυμα, ὅτι εἰκόνες ἦσαν, δηλοῖ καὶ Παῦλος ὁ ἀπόστολος »τὸ δὲ πάΠα ἡμῶν, λέγων, ἐτύθη Χριστός«, καί »ἵνα ἦτε, φησίν, ἄζυμοι, μὴ μετέχοντες ζύμης (ζύμην δὲ νῦν τὴν κακίαν λέγει), ἀλλʼ ἦτε νέον φύραμα«.
kai to paPa de homoiōs kai ta azyma, hoti eikones ēsan, dēloi kai Paulos ho apostolos »to de paPa hēmōn, legōn, etythē Christos«, kai »hina ēte, phēsin, azymoi, mē metechontes zymēs (zymēn de nyn tēn kakian legei), allʼ ēte neon phyrama«.
And likewise the Passover and the unleavened bread were images, as Paul the apostle also shows, saying, 'Christ our Passover was sacrificed', and, 'that you may be unleavened', he says, 'not sharing in leaven (by leaven he now means wickedness), but that you may be a new lump.'
1 Cor 5:7 (quotation, high confidence) · 1 Cor 5:8 (allusion, medium confidence)
Notes and citation
Summary: Paul shows that Passover and unleavened bread were images.
- Ptolemy, Letter to Flora 5.15, quoting 1 Cor 5:7 freely.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.5.15 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-5-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-5-15) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 6
33.6.1Holl GCS 25/31:455
6. Οὕτως γοῦν καὶ αὐτὸς ὁ τοῦ θεοῦ εἶναι νόμος ὁμολογούμενος εἰς τρία διαιρεῖται, εἴς τε τὸ πληρούμενον ἀπὸ τοῦ σωτῆρος (τὸ γάρ »οὐ φονεύσεις, οὐ μοιχεύσεις, οὐκ ἐπιορκήσεις« ἐν τῷ μηδʼ ὀργισθῆναι μηδὲ ἐπιθυμῆσαι μηδὲ ὀμόσαι περιείληπται)·
6. Houtōs goun kai autos ho tou theou einai nomos homologoumenos eis tria diaireitai, eis te to plēroumenon apo tou sōtēros (to gar »ou phoneuseis, ou moicheuseis, ouk epiorkēseis« en tǭ mēdʼ orgisthēnai mēde epithymēsai mēde omosai perieilēptai);
So then the law admitted to be God's own is divided into three: into the part fulfilled by the Saviour (for 'You shall not murder, you shall not commit adultery, you shall not swear falsely' are included in not being angry, not lusting and not swearing);
Matt 5:21–22 (allusion, high confidence) · Matt 5:27–28 (allusion, high confidence) · Matt 5:33–34 (allusion, high confidence)
Notes and citation
Summary: The Saviour fulfilled the pure commands by forbidding anger, lust and oaths.
- Ptolemy, Letter to Flora 6.1, alluding to Matt 5:21–37.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.6.1 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-6-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-6-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.6.2Holl GCS 25/31:455
διαιρεῖται δὲ καὶ εἰς τὸ ἀναιρούμενον τελείως. τὸ γάρ »ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος« συμπεπλεγμένον τῇ ἀδικίᾳ καὶ αὐτὸ ἔργον τῆς ἀδικίας ἔχον, ἀνῃρέθη ὑπὸ τοῦ σωτῆρος διὰ τῶν ἐναντίων.
diaireitai de kai eis to anairoumenon teleiōs. to gar »ophthalmon anti ophthalmou kai odonta anti odontos« sympeplegmenon tę̄ adikią kai auto ergon tēs adikias echon, anę̄rethē hypo tou sōtēros dia tōn enantiōn.
it is also divided into the part completely abolished. For 'eye for eye and tooth for tooth', interwoven with injustice and itself involving a work of injustice, was abolished by the Saviour through its opposites.
Matt 5:38 (quotation, high confidence)
Notes and citation
Summary: Retaliation was abolished by the Saviour.
- Ptolemy, Letter to Flora 6.2, quoting Matt 5:38.
Notes on the original text
- Digital text corrected (Word split in the digital text.): ἀναιρόυ μενον → ἀναιρούμενον.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.6.2 (Holl GCS 25/31:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-6-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-6-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.6.3Holl GCS 25/31:455–456
τὰ δὲ ἐναντία ἀλλήλων ἐστὶν ἀναιρετικά· »ἐγὼ γὰρ λέγω ὐμῖν μὴ ἀντιστῆναι ὅλως τῷ πονηρῷ, ἀλλὰ ἐάν τῖς σε ῥαπίσῃ, στρέψον αὐτῷ καὶ τὴν ἄλλην σιαγόνα«.
ta de enantia allēlōn estin anairetika; »egō gar legō ymin mē antistēnai holōs tǭ ponērǭ, alla ean tis se rhapisę̄, strepson autǭ kai tēn allēn siagona«.
Opposites cancel each other: 'For I say to you, do not resist evil at all, but if anyone strikes you, turn to him the other cheek also.'
Matt 5:39 (quotation, high confidence)
Notes and citation
Summary: Jesus's command not to resist evil cancels retaliation.
- Ptolemy, Letter to Flora 6.3, quoting Matt 5:39.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.6.3 (Holl GCS 25/31:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-6-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-6-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.6.4Holl GCS 25/31:456
διαιρεῖται δὲ καὶ εἰς τὸ μετατεθὲν καὶ ἐναλλαγὲν ἀπὸ τοῦ σωματικοῦ ἐπὶ τὸ πνευματικόν, τὸ συμβολικὸν τοῦτο <τὸ> κατʼ εἰκόνα τῶν διαφερόντων νενομοθετημένον.
diaireitai de kai eis to metatethen kai enallagen apo tou sōmatikou epi to pneumatikon, to symbolikon touto <to> katʼ eikona tōn diapherontōn nenomothetēmenon.
It is also divided into the part transferred and changed from the bodily to the spiritual, this symbolic part legislated in the image of higher things.
Notes and citation
Summary: The symbolic law was transferred to the spiritual.
- Ptolemy, Letter to Flora 6.4.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.6.4 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-6-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-6-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.6.5Holl GCS 25/31:456
αἱ γὰρ εἰκόνες καὶ τὰ σύμβολα παραστατικὰ ὄντα ἑτέρων πραγμάτων καλῶς ἐγίνοντο μέχρι μὴ παρῆν ἡ ἀλήθεια· παρούσης δὲ τῆς ἀληθείας τὰ τῆς ἀληθείας δεῖ ποιεῖν, οὐ τὰ τῆς εἰκόνος.
hai gar eikones kai ta symbola parastatika onta heterōn pragmatōn kalōs eginonto mechri mē parēn hē alētheia; parousēs de tēs alētheias ta tēs alētheias dei poiein, ou ta tēs eikonos.
For images and symbols, which represent other things, were rightly done as long as the truth was not present; but now that the truth is present, one must do the things of the truth, not of the image.
Notes and citation
Summary: Now that the truth is present, the images give way.
- Ptolemy, Letter to Flora 6.5.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.6.5 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-6-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-6-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.6.6Holl GCS 25/31:456
ταῦτα δὲ καὶ οἰ μαθηταὶ αὐτοῦ καὶ ὁ ἀπόστολος Παῦλος ἔδειξε, τὸ μὲν τῶν εἰκόνων, ὡς ἤδη εἴπομεν, διὰ τοῦ πάσχα καὶ τῶν ἀζύμων δείξας διʼ ἡμᾶς, τὸ δὲ τοῦ συμπεπλεγμένου νόμου τῇ ἀδικίᾳ, εἰπών »τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι κατηργῆσθαι«, τὸ δὲ τοῦ ἀσυμπλόκου τῷ χείρονι, »ὁ μὲν νόμος« εἰπών »ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικάία καὶ ἀγαθή«.
tauta de kai oi mathētai autou kai ho apostolos Paulos edeixe, to men tōn eikonōn, hōs ēdē eipomen, dia tou pascha kai tōn azymōn deixas diʼ hēmas, to de tou sympeplegmenou nomou tę̄ adikią, eipōn »ton nomon tōn entolōn en dogmasi katērgēsthai«, to de tou asymplokou tǭ cheironi, »ho men nomos« eipōn »hagios, kai hē entolē hagia kai dikaia kai agathē«.
His disciples and the apostle Paul showed these things: the part of the images, as we have already said, by showing it through the Passover and unleavened bread for our sake; the part of the law interwoven with injustice, by saying that 'the law of commandments in ordinances has been abolished'; and the part unmixed with the worse, by saying, 'The law is holy, and the commandment is holy and just and good.'
Eph 2:15 (quotation, high confidence) · Rom 7:12 (quotation, high confidence)
Notes and citation
Summary: Paul confirms each of the three parts.
- Ptolemy, Letter to Flora 6.6, quoting Eph 2:15 and Rom 7:12.
Notes on the original text
- Digital text corrected (OCR slip.): ἐπών → εἰπών; ἡ ἀντολὴ → ἡ ἐντολὴ.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.6.6 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-6-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-6-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 7
33.7.1Holl GCS 25/31:456
7. Ὡς μὲν οὖν συντόμως ἔστιν εἰπεῖν, αὐτάρκως οἶμαί σοι δεδεῖχθαι καὶ τὴν ἐξ ἀνθρώπων παρεισδύσασαν νομοθεσίαν καὶ αὐτὸν τὸν τοῦ θεοῦ νόμον τριχῆ διαιρούμενον.
7. Hōs men oun syntomōs estin eipein, autarkōs oimai soi dedeichthai kai tēn ex anthrōpōn pareisdysasan nomothesian kai auton ton tou theou nomon trichē diairoumenon.
As far, then, as it is possible to speak briefly, I think I have sufficiently shown you both the legislation that crept in from men and the law of God itself, divided in three.
Notes and citation
Summary: Ptolemy has shown the human additions and the threefold law of God.
- Ptolemy, Letter to Flora 7.1.
Notes on the original text
- Digital text corrected (OCR slip.): διαιρόμενον → διαιρούμενον.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.7.1 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.2Holl GCS 25/31:456
περιλείπεται Τε ἡμῖν τίς ποτέ ἐστιν οὖτος ὁ θεὸς ὁ τὸν νόμον θέμενος. ἀλλὰ καὶ τοῦτο ἡγοῦμαί σοι δεδεῖχθαι ἐπὶ τῶν προειρημένων, εἰ ἐπιμελῶς ἀκήκοας.
perileipetai Te hēmin tis pote estin outos ho theos ho ton nomon themenos. alla kai touto hēgoumai soi dedeichthai epi tōn proeirēmenōn, ei epimelōs akēkoas.
It remains for us [to say] who this God is who established the law. But I think I have shown you this too in what was said before, if you have listened carefully.
Notes and citation
Summary: It remains to identify the lawgiver.
- Ptolemy, Letter to Flora 7.2.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).): νόμον δέμενος → νόμον θέμενος.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.7.2 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.3Holl GCS 25/31:456
εἰ γὰρ μήτε ὑπʼ αὐτοῦ τοῦ τελείου δεοῦ τέθειται οὖτος, ὡς ἐδιδάξαμεν, μήτε μὴν ὑπὸ τοῦ διαβόλου, ὅ μηδὲ θεμιτόν ἐστιν εἰπεῖν, ἔτερός τίς ἐστι παρὰ τούτους οὖτος ὁ δέμενος τὸς νόμον.
ei gar mēte hypʼ autou tou teleiou deou tetheitai outos, hōs edidaxamen, mēte mēn hypo tou diabolou, ho mēde themiton estin eipein, eteros tis esti para toutous outos ho demenos tos nomon.
For if it was established neither by the perfect God himself, as we have taught, nor by the devil, which it is not even lawful to say, then the one who established the law is someone other than these.
Notes and citation
Summary: The lawgiver is neither the perfect God nor the devil.
- Ptolemy, Letter to Flora 7.3.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).; OCR slip.): ὑπὸ ροῦ διαβόλου → ὑπὸ τοῦ διαβόλου; δεμιτόν → θεμιτόν.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.7.3 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.4Holl GCS 25/31:456
οὖτος δὲ δημιουργὸς καὶ ποιητὴς τοῦδε τοῦ παντός ἐστι κόσμου καὶ τῶν ἐν αὐτῷ· ἕτερος ὤν παρὰ τὰς τούτων οὐσίας μέσος > τοὐτων καθεστώς, ἐνδίκως καὶ τὸ τῆς μεσότητος ὅνομα ἀποφέροιτο ἄν.
outos de dēmiourgos kai poiētēs toude tou pantos esti kosmou kai tōn en autǭ; heteros ōn para tas toutōn ousias mesos > toutōn kathestōs, endikōs kai to tēs mesotētos honoma apopheroito an.
He is the demiurge and maker of this whole world and what is in it; being different from the substances of these [two], and standing in the middle between them, he may rightly bear the name of the Middle.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The lawgiver is the Demiurge, who stands in the middle.
- Ptolemy, Letter to Flora 7.4. The edition marks a gap.
Notes on the original text
- Digital text corrected (OCR slip.): τοῦδς τοῦ → τοῦδε τοῦ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.4 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.5Holl GCS 25/31:456
καὶ εἰ ὁ τέλειος δεὸς ἀγαθός ἐστι κατὰ τὴν ἑαυτοῦ φύσιν, ὥσπερ καὶ ἔστιν ἔνα γὰρ μόνον εἶναι ἀγαθὸν θεὸν τὸν ἑαυτοῦ πατέρα ὁ σωτὴρ ἡμῶν ἀπεφήνατο, ὅν αὐτὸς ἐφανέρωσεν), ἔστι δὲ καὶ ὁ τῆς τοῦ ἀντικειμένου φύσεως κακός τε καὶ πονηρὸς ἐν ἀδικίᾳ χαρακτηριζόμενος, τούτων Τε οὖν μέσος καθεστὼς καὶ μήτε ἀγαθὸς ὤν μήτε μὴν κακὸς μήτε ἄδικος, ἰδίως Τε λεχθείη ἄν δίκαιος, τῆς κατʼ αὐτὸν δικαιοσύνης ὤν βραβευτής.
kai ei ho teleios deos agathos esti kata tēn heautou physin, hōsper kai estin ena gar monon einai agathon theon ton heautou patera ho sōtēr hēmōn apephēnato, hon autos ephanerōsen), esti de kai ho tēs tou antikeimenou physeōs kakos te kai ponēros en adikią charaktērizomenos, toutōn Te oun mesos kathestōs kai mēte agathos ōn mēte mēn kakos mēte adikos, idiōs Te lechtheiē an dikaios, tēs katʼ auton dikaiosynēs ōn brabeutēs.
And if the perfect God is good by his own nature, as indeed he is (for our Saviour declared that his Father, whom he revealed, is the one and only good God), and the one of the adversary's nature is evil and wicked, marked by injustice, then the one who stands in the middle between them, being neither good nor evil nor unjust, may properly be called just, as the arbiter of the justice that belongs to him.
Matt 19:17 (allusion, high confidence)
Notes and citation
Summary: Between the good God and the evil adversary stands the just Demiurge.
- Ptolemy, Letter to Flora 7.5, alluding to Matt 19:17.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): ἀντικει- μένου → ἀντικειμένου.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.5 (Holl GCS 25/31:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.6Holl GCS 25/31:456–457
καὶ ἔσται μὲν καταδεέστερος τοῦ τελείου δεοῦ καὶ τῆς ἐκείνου δικαιοσύνης ἐλάττων οὖτος ὁ δεός, ἅτε δὴ καὶ γεννητὸς ὤν καὶ οὐκ ἀγέννητος εἶς γάρ ἐστιν ἀγέννητος ὁ πατήρ, ἐξ οὖ τὰ πάντα, ἱδίως τῶν πάντων ἠρτημένων απʼ αὐτοῦ), μείζων δὲ καὶ κυριώτερος τοῦ ἀντικειμένου γενήσεται καὶ ἑτέρας οὐσίας τε καὶ φύσεως πεφυκὼς παρὰ τὴν ἑκατέρων τούτων οὐσίαν.
kai estai men katadeesteros tou teleiou deou kai tēs ekeinou dikaiosynēs elattōn outos ho deos, hate dē kai gennētos ōn kai ouk agennētos eis gar estin agennētos ho patēr, ex ou ta panta, hidiōs tōn pantōn ērtēmenōn apʼ autou), meizōn de kai kyriōteros tou antikeimenou genēsetai kai heteras ousias te kai physeōs pephykōs para tēn hekaterōn toutōn ousian.
This god will be inferior to the perfect God and less than his justice, since he is begotten and not unbegotten (for the unbegotten Father is one, from whom are all things, all depending in their own way on him), but he will be greater and more authoritative than the adversary, and of a substance and nature other than the substance of either of them.
1 Cor 8:6 (echo, medium confidence)
Notes and citation
Summary: The Demiurge is below the perfect God but above the devil.
- Ptolemy, Letter to Flora 7.6, echoing 1 Cor 8:6.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): ἠρτη- μένων → ἠρτημένων.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.6 (Holl GCS 25/31:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.7Holl GCS 25/31:457
τοῦ μὲν γὰρ ἀντικειμένου ἐστὶν ἡ οὐσία φθορά τε καὶ σκότος ὑλικὸς γὰρ οὖτος καὶ πολυσχιδής), τοῦ δὲ πατρὸς τῶν ὅλων τοῦ ἀγεννήτου ἡ οὐσία ἐστὶν ἀφθαρσία τε καὶ φῶς αὐτοόν, ἁπλοῦν τε καὶ μονοειδές· ἡ δὲ τούτου οὐσία διττὴν μέν τινα δύναμιν προήγαγεν, αὐτὸς δὲ τοῦ κρείττονός ἐστιν εἰκών.
tou men gar antikeimenou estin hē ousia phthora te kai skotos hylikos gar outos kai polyschidēs), tou de patros tōn holōn tou agennētou hē ousia estin aphtharsia te kai phōs autoon, haploun te kai monoeides; hē de toutou ousia dittēn men tina dynamin proēgagen, autos de tou kreittonos estin eikōn.
For the adversary's substance is corruption and darkness (for he is material and many-divided), and the substance of the unbegotten Father of all is incorruption and self-existent light, simple and uniform; while the substance of this one produced a double power, and he himself is the image of the better one.
Notes and citation
Summary: The three beings have three different substances.
- Ptolemy, Letter to Flora 7.7.
Notes on the original text
- Digital text corrected (OCR slip.): πολυσχικής → πολυσχιδής; ἡ οἠσία → ἡ οὐσία.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.7 (Holl GCS 25/31:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.8Holl GCS 25/31:457
μηδέ σε τανῦν τοῦτο θορυβείτω, θέλουσαν μαθεῖν πῶς ἀπὸ μιᾶς ἀρχῆς τῶν ὅλων, <ἁπλῆς> οὔσης τε καὶ μένης ἡμῖν καὶ πεπιστευμένης, τῆς ἀγεννήτου καὶ αφθάρτου καὶ ἀγαθῆς, συνέστησαν καὶ αὖται αἱ φύσεις, ἥ τε τῆς φθορᾶς καὶ <ἡ> τῆς ἀνομοούσιοι αὖται καθεστῶσαι, τοῦ ἀγαθοῦ φύσιν ἔχοντος τὰ ὅμοια ἑαυτῷ καὶ ὁμοούσια γεννᾶν τε καὶ προφέρειν.
mēde se tanyn touto thorybeitō, thelousan mathein pōs apo mias archēs tōn holōn, <haplēs> ousēs te kai menēs hēmin kai pepisteumenēs, tēs agennētou kai aphthartou kai agathēs, synestēsan kai autai hai physeis, hē te tēs phthoras kai <hē> tēs anomoousioi autai kathestōsai, tou agathou physin echontos ta homoia heautǭ kai homoousia gennan te kai propherein.
Do not let this trouble you now, as you wish to learn how from one first principle of all things, which is ⟨simple⟩ and is confessed and believed by us, unbegotten, incorruptible and good, these natures too came into being, that of corruption and that of the Middle, which are of unlike substance, though it is the nature of the good to beget and bring forth things like itself and of the same substance.
Notes and citation
Summary: Ptolemy defers the question how one good principle produced unlike natures.
- Ptolemy, Letter to Flora 7.8. 'Of the Middle' has fallen out of the digital text and is supplied by sense.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).): δέλουσαν → θέλουσαν.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.8 (Holl GCS 25/31:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.9Holl GCS 25/31:457
μαθήσῃ γάρ, θεοῦ διδόντος, ἑξῆς καὶ τὴν τούτων ἀρχήν τε καὶ γέννησιν, ἀξιουμένη τῆς ἀποστολικῆς παραδόσεως, ἐκ διαδοχῆς καὶ ἡμεῖς παρελήφαμεν μετὰ καὶ τοῦ κανονίσαι πάντας τοὺς λόγους τῇ τοῦ σωτῆρος ημῶν διδασκαλίᾳ.
mathēsę̄ gar, theou didontos, hexēs kai tēn toutōn archēn te kai gennēsin, axioumenē tēs apostolikēs paradoseōs, ek diadochēs kai hēmeis parelēphamen meta kai tou kanonisai pantas tous logous tę̄ tou sōtēros ēmōn didaskalią.
For you will learn next, God granting, both their origin and generation, when you are counted worthy of the apostolic tradition, which we too have received by succession, together with testing all the words by the teaching of our Saviour.
Notes and citation
Summary: Ptolemy promises further teaching from 'apostolic tradition'.
- Ptolemy, Letter to Flora 7.9.
Notes on the original text
- Digital text corrected (OCR slip and a line-end hyphen.): ἀποσστολικῆς παρα- δόσεως → ἀποστολικῆς παραδόσεως.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.9 (Holl GCS 25/31:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.7.10Holl GCS 25/31:457
ταῦτά σοι, ὦ ἀδελφή μου Φλώρα, διʼ ὀλίγων εἰρημένα οὐκ ἠτόνησα καὶ τὸ τῆς συντομίας προέγραψα ἅμα τε τὸ προκείμενον ἀπαρκούντως ἐξέφηνα, ἃ καὶ εἰς τὰ ἑξῆς τὰ μέγιστά σοι συμβαλεῖται, ἐάν Τε ὡς καλὴ γῆ καὶ ἀγαθὴ γονίμων σπερμάτων τυχοῦσα τὸν διʼ αὐτῶν καρπὸν ἀναδείξῃς. Πρὸς Φλώραν ἐπληρώθη.
tauta soi, ō adelphē mou Phlōra, diʼ oligōn eirēmena ouk ētonēsa kai to tēs syntomias proegrapsa hama te to prokeimenon aparkountōs exephēna, ha kai eis ta hexēs ta megista soi symbaleitai, ean Te hōs kalē gē kai agathē gonimōn spermatōn tychousa ton diʼ autōn karpon anadeixę̄s. Pros Phlōran eplērōthē.
These things, my sister Flora, I have not failed to tell you in a few words; I have written briefly, and at the same time set out the subject sufficiently. They will be of the greatest help to you in what follows, if, like good and fertile soil that has received fruitful seeds, you show the fruit that comes from them." End of the letter to Flora.
Matt 13:8 (allusion, high confidence)
Notes and citation
Summary: Ptolemy closes, hoping Flora will bear fruit like good soil.
- Ptolemy, Letter to Flora 7.10, alluding to Matt 13:8, 23.
Notes on the original text
- Digital text corrected (OCR slip; the sense is 'sufficiently'.): ἀποκρώντως → ἀπαρκούντως.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.7.10 (Holl GCS 25/31:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-7-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-7-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 8
33.8.1Holl GCS 25/31:457–458
8. Τίς δὲ τούτων τῶν ῥημάτων καὶ τῆς τοῦ γόητος τούτου καὶ [τῆς] τῶν σὺν αὐτῷ ἀνέξεται φρενοβλαβείας, Πτολεμαίου δέ φημι καὶ τῶν ἀμφʼ αὐτόν, εἰς τοσοῦτον κυκώντων καὶ καττυόντων πλάσματα;
8. Tis de toutōn tōn rhēmatōn kai tēs tou goētos toutou kai [tēs] tōn syn autǭ anexetai phrenoblabeias, Ptolemaiou de phēmi kai tōn amphʼ auton, eis tosouton kykōntōn kai kattyontōn plasmata?
Who will put up with these words and with the madness of this sorcerer and those with him — Ptolemy, I mean, and his followers — who stir up and stitch together fictions to such an extent?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius denounces Ptolemy's letter.
- The editor deletes τῆς ('of the').
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): πλά- σματα → πλάσματα.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.1 (Holl GCS 25/31:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.2Holl GCS 25/31:458
οὕτε γὰρ τῶν παλαιῶν τραγῳδοποιῶν τις οὔτε οἱ καθεξῆς μιμηλοὶ τὸν τρόπον, οἱ περὶ Φιλιστίωνα λέγω καὶ Διογένη τὸν τὰ ἄπιστα γράψαντα ἥ οἱ ἄλλοι πάντες οἱ τοὺς μύθους ἀναγεγραφότες καὶ ῥαψῳδήσαντες, τοσοῦτον ψεῦδος ἠδυνήθησαν ἐκτυπῶσαι,
houte gar tōn palaiōn tragǭdopoiōn tis oute hoi kathexēs mimēloi ton tropon, hoi peri Philistiōna legō kai Diogenē ton ta apista grapsanta hē hoi alloi pantes hoi tous mythous anagegraphotes kai rhapsǭdēsantes, tosouton pseudos ēdynēthēsan ektypōsai,
For neither any of the old tragedians, nor their later imitators — I mean Philistion and Diogenes who wrote The Incredible Things, or all the others who wrote down and recited myths — could fashion so great a falsehood
Notes and citation
Summary: No playwright or storyteller invented such falsehood.
- Philistion was a writer of mimes; Diogenes is Antonius Diogenes, author of the novel The Wonders beyond Thule.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.2 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.3Holl GCS 25/31:458
ὡς οὑτοι τολμηρῶς φερόμενοι κατὰ τῆς ἑαυτῶν ζωῆς δεινὰ ἑαυτοῖς κατεσκεύασαν καὶ τὸν νοῦν τῶν πειθομένων αὐτοῖς ἀνθρώπων εἰς μωρὰς ζητήσεις περιέβαλον καὶ γενεαλογίας ἀπεράντους,
hōs houtoi tolmērōs pheromenoi kata tēs heautōn zōēs deina heautois kateskeuasan kai ton noun tōn peithomenōn autois anthrōpōn eis mōras zētēseis periebalon kai genealogias aperantous,
as these people, carried away by daring against their own life, have contrived terrible things for themselves and have entangled the minds of those who believe them in foolish questions and endless genealogies,
1 Tim 1:4 (allusion, high confidence) · 2 Tim 2:23 (allusion, medium confidence)
Notes and citation
Summary: They lead their followers into foolish questions and endless genealogies.
- Alluding to 1 Tim 1:4 and 2 Tim 2:23.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.3 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.4Holl GCS 25/31:458
αὐτοὶ τὰ ἐν χερσὶ μὴ ἐπιστάμενοι καὶ τὰ ἐπουράνια ἐπαγγελλόμενοι μέτροις τισὶν ὁροθετεῖν καί τινων μαιωτικῶν μητρῶν ὡς ἐπουρανίων, τῶν οὐκ οὐσῶν ὡς ὑπαρχουσῶν ἐπιστήμας αναδεχόμενοι.
autoi ta en chersi mē epistamenoi kai ta epourania epangellomenoi metrois tisin horothetein kai tinōn maiōtikōn mētrōn hōs epouraniōn, tōn ouk ousōn hōs hyparchousōn epistēmas anadechomenoi.
not knowing what is in their hands, and professing to mark out heavenly things by certain measures, and claiming knowledge of certain midwife-mothers as heavenly, things that do not exist as though they did.
Notes and citation
Summary: They claim to measure heavenly things that do not exist.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.4 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.5Holl GCS 25/31:458
ἀκούσας δέ τις παρὰ τούτων. εἰ μὲν τῶν άφρονεστάτων εἴη, τῷ ψεύδει νομίζων τι παρʼ αὐτοῖς μετάρσιον ἐγνωκέναι ῥᾳδίως ὑπαχθήσεται »ὅτι πᾶν ὄρνεον κατὰ γένος συνάγεται, καὶ τῷ ὁμοίῳ κολληθήσεται άνήρ«, φησὶν ἡ γραφή)·
akousas de tis para toutōn. ei men tōn aphronestatōn eiē, tǭ pseudei nomizōn ti parʼ autois metarsion egnōkenai rhądiōs hypachthēsetai »hoti pan orneon kata genos synagetai, kai tǭ homoiǭ kollēthēsetai anēr«, phēsin hē graphē);
If someone hears them who is among the most foolish, he will easily be led on, thinking through the falsehood that he has learned something lofty from them ('for every bird gathers according to its kind, and a man will cleave to his like', says the Scripture);
Notes and citation
Summary: The foolish are easily drawn in, like birds of a feather.
- Loosely quoting Sirach 13:16 (cf. 27:9), which Epiphanius calls Scripture.
Extrabiblical texts: Sir 13:16 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.5 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.6Holl GCS 25/31:458
εἰ δέ τις περιτύχοι αὐτοῖς τῶν συνετῶν καὶ τὸν εὔλογον λογισμὸν κεκτημένων, καταγελάσει μὲν τῆς τοσαύτης γηρῳδίας, ἀπʼ αὐτῆς δὲ τῆς ὑποθέσεως τῶν παρʼ αὐτοῖς λεγομένων τὴν ἀνατροπὴν εἴσεται. ἐλέγχονται γὰρ οὑτοι παντάπασι, καθ΄ ἑαυτῶν ὁπλιζόμενοι τὰ ψεύδη τῆς αὐτῶν ματαιοπονίας.
ei de tis peritychoi autois tōn synetōn kai ton eulogon logismon kektēmenōn, katagelasei men tēs tosautēs gērǭdias, apʼ autēs de tēs hypotheseōs tōn parʼ autois legomenōn tēn anatropēn eisetai. elenchontai gar houtoi pantapasi, kath΄ heautōn hoplizomenoi ta pseudē tēs autōn mataioponias.
but if one of the intelligent, who possesses sound reasoning, meets them, he will laugh at such great nonsense and will see the refutation from the very system of what they say. For they are wholly refuted, arming the falsehoods of their vain toil against themselves.
Notes and citation
Summary: The intelligent see that their system refutes itself.
Notes on the original text
- Digital text corrected (Word split by a line-end hyphen.): γηρῳ- δίας → γηρῳδίας.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.6 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.7Holl GCS 25/31:458
πόθεν γὰρ ὑμῖν, ὦ οὖτοι Πτολεμαῖοί τε καὶ Πτολεμαῖαι, τοῦ Βυθοῦ τὰ μέτρα καὶ αἱ μαιώσεις τῶν τοκετῶν καὶ γεννητικῶν ὑποθέσεων ἡ γνῶσις;
pothen gar hymin, ō outoi Ptolemaioi te kai Ptolemaiai, tou Bythou ta metra kai hai maiōseis tōn toketōn kai gennētikōn hypotheseōn hē gnōsis?
For where did you get, you Ptolemaean men and women, the measures of Depth and the midwiferies of births and the knowledge of generative hypotheses?
Notes and citation
Summary: Epiphanius asks where they learned these secrets.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).): ὑποδέσεων → ὑποθέσεων.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.7 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.8Holl GCS 25/31:458
ὡς γὰρ παρόντες καὶ τῶν ἐπουρανίων τὰς φύσεις θεασάμενοι καὶ ὡς αὐτοῦ προόντες τοῦ παρʼ ὑμῖν Βυθοῦ καλουμένου, ἐπαγγέλλεσθε τὴν εἴδησιν ἡμῖν ὑποδεικνύναι,
hōs gar parontes kai tōn epouraniōn tas physeis theasamenoi kai hōs autou proontes tou parʼ hymin Bythou kaloumenou, epangellesthe tēn eidēsin hēmin hypodeiknynai,
For as if you had been present and seen the natures of heavenly things, and as if you had existed before the one you call Depth himself, you promise to show us the knowledge,
Notes and citation
Summary: They speak as if they had seen heavenly things.
Notes on the original text
- Digital text corrected (Repeated word.): θεασάμενοι θεασάμενοι → θεασάμενοι.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.8 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.9Holl GCS 25/31:458
οὐδενὸς πώποτε τῶν προφητῶν τοῦτο εἰρηκότος, οὐκ αὐτοῦ Μωυσέως οὐ τῶν πρὸ αὐτοῦ οὐ τῶν μετʼ αὐτὸν οὐ τῶν εὐαγγελιστῶν οὐ τῶν ἀποστόλων, εἰ μὴ ἄρα τὰ ἐθνόμυθα ποιήματα εἴποις τῶν περὶ Ὀρφέα τε καὶ Ἠσίοδον καὶ Ἱκέσιον καὶ Στησίχορον, παρʼ οἶς αἱ τῶν ἀνθρώπων γενεαὶ μετεποιήθησαν εἰς θεῶν ἐπωνυμίας καὶ τὰ ἐν ἀνθρώποις τετελεσμένα ποιητικῶς ἐδραματουργήθη.
oudenos pōpote tōn prophētōn touto eirēkotos, ouk autou Mōyseōs ou tōn pro autou ou tōn metʼ auton ou tōn euangelistōn ou tōn apostolōn, ei mē ara ta ethnomytha poiēmata eipois tōn peri Orphea te kai Ēsiodon kai Hikesion kai Stēsichoron, parʼ ois hai tōn anthrōpōn geneai metepoiēthēsan eis theōn epōnymias kai ta en anthrōpois tetelesmena poiētikōs edramatourgēthē.
though none of the prophets ever said this — not Moses himself, nor those before him, nor those after him, nor the evangelists, nor the apostles — unless you mean the pagan myth-poems of Orpheus, Hesiod, Hicesius and Stesichorus, in which the generations of men were changed into names of gods and things done among men were dramatized poetically.
Notes and citation
Summary: Their knowledge comes not from Scripture but from pagan poets.
- Hicesius (Ἱκέσιος) is otherwise unidentified here.
Extrabiblical texts: Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); allusion); Hesiod, Theog. (Hesiod, Theogony; allusion); Stesichorus (Stesichorus; allusion)
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.8.9 (Holl GCS 25/31:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.10Holl GCS 25/31:458–459
κἀκεῖνοι γὰρ οὕτως ἐνόμισαν, ἐκθειάσαντές <τε> τοὺς περὶ Δία καὶ Ρέαν καὶ Ἀθηνᾶν καὶ Ἀπόλλωνα καὶ Ἀφροδίτην καὶ τὰς τούτων κακίας γονὰν τιμήσαντες, εἰς φαντασίαν πολυθεΐας καὶ εἰδωλολατρείας τὸν κόσμον ἐνέβαλον.
kakeinoi gar houtōs enomisan, ektheiasantes <te> tous peri Dia kai Rean kai Athēnan kai Apollōna kai Aphroditēn kai tas toutōn kakias gonan timēsantes, eis phantasian polytheïas kai eidōlolatreias ton kosmon enebalon.
For they too thought so, deifying Zeus and Rhea and Athena and Apollo and Aphrodite, and honouring the vices of these as generation, they cast the world into the fantasy of polytheism and idolatry.
Notes and citation
Summary: The poets' myths led to polytheism and idolatry.
Notes on the original text
- Digital text corrected (Repeated word.): Ρέαν καὶ καὶ → Ρέαν καὶ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.10 (Holl GCS 25/31:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.8.11Holl GCS 25/31:459
ἀλλὰ οὐκέτι μοι πολλή τις χρεία γενήσεται εἰς τὴν σοῦ, ὠ Πτολεμαῖε, ἀνατροπήν τε καὶ ἔλεγχον καὶ τῶν κατὰ σέ, ἤδη τῶν σῶν προπατόρων τὸν ἔλεγχον ἱκανῶς εἰληφότων. διὰ δὲ τῶν προειρημένων τὴν κατὰ σοῦ αἰσχύνην συστησάμενος διέξειμι τὴν τῶν ἑτέρων πλάνην, θεὸν ἐπικαλούμενος ἐπίκουρον τῆς ἡμῶν μετριότητος, ὅπως τὴν παρʼ ἑκάστῳ ἔθνει κακῶς ἐπινενοημένην ὑπόθεσιν φωράσω τε καὶ θριαμβεύσω, ἐπὶ τῇ ἐπαγγελίᾳ τῆς σπουδῆς παρὰ θεοῦ αἰτούμενος τὴν χάριν.
alla ouketi moi pollē tis chreia genēsetai eis tēn sou, ō Ptolemaie, anatropēn te kai elenchon kai tōn kata se, ēdē tōn sōn propatorōn ton elenchon hikanōs eilēphotōn. dia de tōn proeirēmenōn tēn kata sou aischynēn systēsamenos diexeimi tēn tōn heterōn planēn, theon epikaloumenos epikouron tēs hēmōn metriotētos, hopōs tēn parʼ hekastǭ ethnei kakōs epinenoēmenēn hypothesin phōrasō te kai thriambeusō, epi tę̄ epangelią tēs spoudēs para theou aitoumenos tēn charin.
But I shall no longer have much need to overturn and refute you, Ptolemy, and those of your school, since your forefathers have already received sufficient refutation. Having established your shame through what has been said, I shall go through the error of the others, calling on God as helper of our moderate ability, that I may expose and triumph over the system wickedly devised by each nation, asking God for grace for the promise of my effort.
Notes and citation
Summary: Epiphanius ends his treatment of Ptolemy and moves on.
Notes on the original text
- Digital text corrected (OCR slip.): ἀσχύνην → αἰσχύνην.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.8.11 (Holl GCS 25/31:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-8-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-8-11) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 9
33.9.1Holl GCS 25/31:459
9. Ἴνα δὲ μὴ ἀβασάνιστα ᾖ τὰ τρία σου λεξείδια, ἃ δὴ πρὸς Φλώραν τὸ γύναιον ἐπιστέλλων ἐκομπάσω, <ὡ> Πτολεμαῖε ἀεὶ αἱ ὀφιώδεις διδασκαλίαι γυναικάρια σεσωρευμένα ἁμαρτίαις ἀπατῶσι, κατὰ τὸν τοῦ ἀποστόλου λόγον), καὶ] αὐτὰς δὴ τὰς λέξεις καιρίως ἐνταῦθα παραθέμενος, καὶ τὴν αὐτῶν ἀνατροπήν, ἀναγκαίαν οὐσαν εἰς τὸ μὴ καταλειφθῆναι ῥίζαν τῆς ζιζανιώδους σου σπορᾶς, ἑξῆς ἀκολούθως ποιήσομαι.
9. Ina de mē abasanista ę̄ ta tria sou lexeidia, ha dē pros Phlōran to gynaion epistellōn ekompasō, <hō> Ptolemaie aei hai ophiōdeis didaskaliai gynaikaria sesōreumena hamartiais apatōsi, kata ton tou apostolou logon), kai] autas dē tas lexeis kairiōs entautha parathemenos, kai tēn autōn anatropēn, anankaian ousan eis to mē kataleiphthēnai rhizan tēs zizaniōdous sou sporas, hexēs akolouthōs poiēsomai.
So that your three little phrases, Ptolemy, which you boasted of when writing to the little woman Flora, may not go unexamined (snake-like teachings always deceive silly women laden with sins, according to the apostle's word), having set out the very words here at the right point, I shall next, in due order, give their refutation too, which is necessary so that no root of your weed-like sowing may be left.
2 Tim 3:6 (allusion, high confidence)
Notes and citation
Summary: Epiphanius begins his refutation of the Letter to Flora.
- Alluding to 2 Tim 3:6.
Notes on the original text
- Digital text corrected (OCR slip.): γόγον → λόγον.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.9.1 (Holl GCS 25/31:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.2Holl GCS 25/31:459
Φάσκεις γάρ, ὦ οὗτος, τὸν νόμον τριχῆ διῃρῆσθαι καὶ τὸ μὲν ἔχειν τι ἐκ τοῦ θεοῦ, τὸ δὲ ἐκ Μωυσέως, τὸ δὲ ἐκ τῶν πρεσβυτέρων.
Phaskeis gar, ō houtos, ton nomon trichē dię̄rēsthai kai to men echein ti ek tou theou, to de ek Mōyseōs, to de ek tōn presbyterōn.
For you declare, sir, that the law is divided in three: that one part has something from God, another from Moses, and another from the elders.
Notes and citation
Summary: He restates Ptolemy's threefold division of the Law.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.2 (Holl GCS 25/31:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.3Holl GCS 25/31:459
καὶ ὅτι μὲν <ὅπερ> ἐκ τῶν πρεσβυτέρων οἴει γεγραμμένον οὐκ ἔχεις που ἀποδεῖξαι, τοῦτό ἐστι δῆλον. οὐδαμοῦ γὰρ ἐν νόμῳ ἐμφέρονται αἱ τῶν πρεσβυτέρων παραδόσεις. ἀλλὰ ἀγνοῶν καὶ τὰς βίβλους καὶ τὴν ἀλήθειαν φαντάζῃ συκοφαντῶν καὶ τὰς ἀκολουθίας † ἀγνοῶν ἑκάστης ἀκριβοῦς εἰδήσεως.
kai hoti men <hoper> ek tōn presbyterōn oiei gegrammenon ouk echeis pou apodeixai, touto esti dēlon. oudamou gar en nomǭ empherontai hai tōn presbyterōn paradoseis. alla agnoōn kai tas biblous kai tēn alētheian phantazę̄ sykophantōn kai tas akolouthias † agnoōn hekastēs akribous eidēseōs.
And it is plain that you cannot show anywhere ⟨what⟩ you suppose was written by the elders. For nowhere in the law are the traditions of the elders included. But, ignorant of both the books and the truth, you imagine things, slandering, and ignorant of the sequence … of every accurate knowledge.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The elders' traditions are not in the Law at all.
- The edition marks a corrupt place (†).
Notes on the original text
- Digital text corrected (OCR slip.): σῆλον → δῆλον.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.3 (Holl GCS 25/31:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.4Holl GCS 25/31:459–460
αἱ γὰρ παραδόσεις τῶν πρεσβυτέρων δευτερώσεις παρὰ τοῖς Ἰουδαίοις λέγονται. εἰσὶ δὲ αὗται τέσσαρες· μία μὲν ἡ εἰς ὄνομα Μωυσέως φερομένη, δευτέρα δὲ ἡ τοῦ καλουμένου Ραββὶ Ἀκίβα, τρίτη Ἀδδᾶ ἤτοι Ἰούδα, τετάρτη τῶν υἱῶν Ἀσαμωναίου. ἐπεὶ ποῦ ἔχεις, φιλόνεικε καὶ άκατάστατε τὴν γνώμην.
hai gar paradoseis tōn presbyterōn deuterōseis para tois Ioudaiois legontai. eisi de hautai tessares; mia men hē eis onoma Mōyseōs pheromenē, deutera de hē tou kaloumenou Rabbi Akiba, tritē Adda ētoi Iouda, tetartē tōn huiōn Asamōnaiou. epei pou echeis, philoneike kai akatastate tēn gnōmēn.
For the traditions of the elders are called 'deuteroses' among the Jews. There are four of them: one current under the name of Moses; the second that of the one called Rabbi Akiba; the third that of Adda, or Judah; the fourth that of the sons of Asamonaeus. For where, contentious and unstable man, can you
Notes and citation
Summary: The Jewish 'deuteroses' are four collections of tradition, outside the Law.
- Epiphanius's list of Jewish traditions (δευτερώσεις) is his own and is not accurate by modern knowledge; translated as written.
Notes on the original text
- Digital text corrected (OCR slip.): παραθόσεις → παραδόσεις; Ἀσαμωναίυ → Ἀσαμωναίου.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.4 (Holl GCS 25/31:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.5Holl GCS 25/31:460
δεῖξαι ἐν ταῖς πέντε βιβλοις τῆς πεντατεύχου καὶ θεοῦ νομοθεσίας ὅτι ἐρρήθη ὁ λόγος ὁ παρὰ τῷ σωτῆρι εἰρημένος > ἐρεῖ τῷ πατρὶ αὐτοῦ κορβὰν ὅ ἐστι δῶρον, οὐκ ὠφεληθήσεταί τι ἐξ αὐτοῦ‘;
deixai en tais pente biblois tēs pentateuchou kai theou nomothesias hoti errēthē ho logos ho para tǭ sōtēri eirēmenos > erei tǭ patri autou korban ho esti dōron, ouk ōphelēthēsetai ti ex autou‘?
show in the five books of the Pentateuch and of God's legislation that the saying reported by the Saviour was spoken: '[Whoever] says to his father, Corban, that is, a gift, will gain nothing from him'?
Textual problem in this passage: see the notes.
Mark 7:11 (quotation, high confidence)
Notes and citation
Summary: The 'Corban' rule is nowhere in the Pentateuch.
- Quoting Mark 7:11 loosely. The edition marks a gap.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.5 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.6Holl GCS 25/31:460
ἀλλὰ οὐχ ἔχεις δεῖξαι. ἄρα γοῦν ἐξέπεσέ σου ὁ λόγος, τοῦ ῥήματος οὐδαμοῦ ἐν τῇ πεντατεύχῳ ἐμφερομένου.
alla ouch echeis deixai. ara goun exepese sou ho logos, tou rhēmatos oudamou en tę̄ pentateuchǭ empheromenou.
But you cannot show it. So your argument has collapsed, since the saying is nowhere contained in the Pentateuch.
Notes and citation
Summary: Ptolemy's argument fails.
Notes on the original text
- Digital text corrected (OCR slip.): οὐσαμοῦ → οὐδαμοῦ.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.6 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.7Holl GCS 25/31:460
καὶ μάτην τὴν ὑπὸ σοῦ ἠπατημένην Φλώραν ἐφάντασας τὰ δὲ ὑπὸ Μωυσέως * οὐκ ἐκτὸς τοῦ θεοῦ καὶ αὐτὰ ἐνομοθετήθη, άλλὰ ἐκ τοῦ θεοῦ διὰ Μωυσέως, ὅ καὶ ἐξ αὐτῆς τῆς τοῦ σωτῆρος ἐπικρίσεως δείκνυται. αὐτὰς γὰρ ἄς παρήγαγες μαρτυρίας κατὰ σαυτοῦ ἐπισυνήγαγες.
kai matēn tēn hypo sou ēpatēmenēn Phlōran ephantasas ta de hypo Mōyseōs * ouk ektos tou theou kai auta enomothetēthē, alla ek tou theou dia Mōyseōs, ho kai ex autēs tēs tou sōtēros epikriseōs deiknytai. autas gar as parēgages martyrias kata sautou episynēgages.
And you have deceived Flora, whom you led astray, in vain. The things [legislated] by Moses … were not legislated apart from God either, but from God through Moses, as is shown by the Saviour's own judgement. For you have gathered against yourself the very testimonies you brought forward.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Moses' laws were given by God through Moses, as Christ's words show.
- The edition marks a gap (*).
Notes on the original text
- Digital text corrected (OCR slip.; Word split by a line-end hyphen.): ἀφάντασας → ἐφάντασας; παρή- γαγες → παρήγαγες.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.7 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.8Holl GCS 25/31:460
φάσκει γὰρ ὁ κύριος ἐν τῷ εὐαγγελίῳ ὅτι »Μωυσῆς ἔγραψεν κατὰ τὴν σκληροκαρδίαν ὺμῶν«. ὄ δὲ ἔγραψε Μωυσῆς οὐκ ἐκτὸς βουλήσεως θεοῦ ἔγραψεν, άλλʼ ἐκ πνεύματος ἁγίου ἐνομοθέτησε.
phaskei gar ho kyrios en tǭ euangeliǭ hoti »Mōysēs egrapsen kata tēn sklērokardian ymōn«. o de egrapse Mōysēs ouk ektos boulēseōs theou egrapsen, allʼ ek pneumatos hagiou enomothetēse.
For the Lord says in the Gospel, 'Moses wrote according to your hardness of heart.' But what Moses wrote he did not write apart from God's will; he legislated by the Holy Spirit.
Matt 19:8 (quotation, high confidence) · Mark 10:5 (quotation, medium confidence)
Notes and citation
Summary: Moses' divorce law was given by the Holy Spirit, not against God's will.
- Quoting Matt 19:8 / Mark 10:5 loosely.
Topics: Heresy, Divorce, Scripture and canon, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.9.8 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.9Holl GCS 25/31:460
λέγει γὰρ ὁ κύριος ἐν τῷ εὐαγγελίῳ »ὅ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«. καὶ πῶς συνέζευξεν, διεξῆλθεν * τὸ ῥῆμα ἵνα μάθωμεν λέγων »ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν«.
legei gar ho kyrios en tǭ euangeliǭ »ho ho theos synezeuxen, anthrōpos mē chōrizetō«. kai pōs synezeuxen, diexēlthen * to rhēma hina mathōmen legōn »anti toutou kataleipsei anthrōpos ton patera autou kai tēn mētera autou kai kollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian«.
For the Lord says in the Gospel, 'What God has joined together, let man not separate.' And how he joined them he explained …, so that we might learn the saying: 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.'
Textual problem in this passage: see the notes.
Matt 19:6 (quotation, high confidence) · Matt 19:5 (quotation, high confidence) · Gen 2:24 (quotation, high confidence)
Notes and citation
Summary: Christ cites Genesis to show how God joined marriage.
- Quoting Matt 19:6, 5 and Gen 2:24. The edition marks a gap (*).
Notes on the original text
- Digital text corrected (OCR slip.): γέγει γὰρ → λέγει γὰρ; αυνέζευξεν → συνέζευξεν; κολλήδήσεται → κολληθήσεται.
Topics: Heresy, Marriage, Divorce, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.9.9 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-9) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.10Holl GCS 25/31:460
εἶτα ἐπιφέρει λέγων »ὅ οὖν ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω«· καίτοι γε οὐδαμοῦ τοῦ κυρίου τοῦτο εἰρηκότος, ὁπηνίκα τὸν Ἀδὰμ καὶ τὴν Εὔαν ἔπλασεν ἢ μόνον »ποιήσωμεν αὐτῷ κατʼ αὐτὸν βοηθόν«.
eita epipherei legōn »ho oun ho theos synezeuxen, anthrōpos mē chōrizetō«; kaitoi ge oudamou tou kyriou touto eirēkotos, hopēnika ton Adam kai tēn Euan eplasen ē monon »poiēsōmen autǭ katʼ auton boēthon«.
Then he adds, 'What therefore God has joined together, let man not separate'; although the Lord nowhere said this when he fashioned Adam and Eve, but only, 'Let us make him a helper like him.'
Matt 19:6 (quotation, high confidence) · Gen 2:18 (quotation, high confidence)
Notes and citation
Summary: God himself did not speak the words about one flesh at creation.
- Quoting Matt 19:6 and Gen 2:18.
Topics: Heresy, Marriage, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.9.10 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-10) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.11Holl GCS 25/31:460
ἀλλὰ τοῦτο ὑπὸ τοῦ Ἀδὰμ εἴρηται, ὅτε ἀνέστη ἐκ τοῦ ὕπνου καὶ εἶπεν »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνὴ ὄτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὕτη«· εἶτά φησιν »ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ, καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν‘.
alla touto hypo tou Adam eirētai, hote anestē ek tou hypnou kai eipen »touto nyn ostoun ek tōn ostōn mou kai sarx ek tēs sarkos mou; hautē klēthēsetai gynē oti ek tou andros autēs elēphthē hautē«; eita phēsin »anti toutou kataleipsei anthrōpos ton patera autou kai tēn mētera autou, kai kollēthēsetai tę̄ gynaiki autou, kai esontai hoi dyo eis sarka mian‘.
But this was said by Adam, when he rose from sleep and said, 'This now is bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of her man.' Then he says, 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.'
Gen 2:23–24 (quotation, high confidence)
Notes and citation
Summary: Adam spoke the words about leaving father and mother.
- Quoting Gen 2:23–24.
Notes on the original text
- Digital text corrected (OCR slip.; Repeated word.): τοῦτο τοῦτο νῦν → τοῦτο νῦν; γθνὴ → γυνὴ; γυαικὶ → γυναικὶ.
Cite (SBL): Epiphanius, Pan. 33.9.11 (Holl GCS 25/31:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-11) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.12Holl GCS 25/31:460–461
οὐ τοῦ θεοῦ τοίνυν τοῦτο εἰπόντος, τοῦ δὲ Ἀδὰμ εἰρηκότος, τοῦ κυρίου δὲ ἐπιμαρτυροῦντος ἐν τῷ εὐαγγελίῳ θεοῦ εἶναι τὸ ῥῆμα τὸ διὰ τοῦ Ἀδὰμ εἰρημένον, ἀπʼ αὐτῆς τῆς ὑποθέσεως ἔδειξεν, ὅτι ἐκεῖ μὲν Ἀδὰμ εἴρηκεν θεοῦ δὲ βουλήσει ἐφθέγγετο καὶ ὼδε ὁ Μωυσῆς ἐνομοθέτησεν θεοῦ αὐτῷ καταγγείλαντος τὴν νομοθεσίαν. καὶ αὑται μὲν ἤδη αἱ δύο σου λέξεις διέπεσον, καὶ οὐ πόρρωθεν, ἀλλὰ ἀπʼ αὐτῆς τῆς χρήσεως.
ou tou theou toinyn touto eipontos, tou de Adam eirēkotos, tou kyriou de epimartyrountos en tǭ euangeliǭ theou einai to rhēma to dia tou Adam eirēmenon, apʼ autēs tēs hypotheseōs edeixen, hoti ekei men Adam eirēken theou de boulēsei ephthengeto kai ōde ho Mōysēs enomothetēsen theou autǭ katangeilantos tēn nomothesian. kai hautai men ēdē hai dyo sou lexeis diepeson, kai ou porrōthen, alla apʼ autēs tēs chrēseōs.
Since, then, God did not say this, but Adam said it, while the Lord testifies in the Gospel that the saying spoken through Adam is God's, he has shown from the very case that there Adam spoke, yet uttered it by God's will, and here Moses legislated, God announcing the legislation to him. And so these two phrases of yours have already fallen, and not from far off, but from your own citation.
Notes and citation
Summary: As Adam's words were God's, so Moses' law was God's; two of Ptolemy's claims fall.
Notes on the original text
- Digital text corrected (OCR slip (δ for θ).; Word split by a line-end hyphen.): ὑποδέσεως → ὑποθέσεως; ἐφθέγ- γετο → ἐφθέγγετο.
Topics: Heresy, Marriage, Divorce, Scripture and canon, Divorce and remarriage
Cite (SBL): Epiphanius, Pan. 33.9.12 (Holl GCS 25/31:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-12) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.9.13Holl GCS 25/31:461
καὶ ὅτι μὲν νομοθεσία θεοῦ ἔστιν, τοῦτο δῆλον. πανταχοῦ δὲ θεὸς νομοθετεῖ τὰ μὲν εἰς χρόνους, τὰ δὲ εἰς τύπους, τὰ δὲ εἰς άποκάλυψιν τῶν μελλόντων ἔσεσθαι ἀγαθῶν, ὦν ἐλθὼν ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἔδειξε τὴν πλήρωσιν ἐν τῷ εὐαγγελίῳ.
kai hoti men nomothesia theou estin, touto dēlon. pantachou de theos nomothetei ta men eis chronous, ta de eis typous, ta de eis apokalypsin tōn mellontōn esesthai agathōn, ōn elthōn ho kyrios hēmōn Iēsous Christos edeixe tēn plērōsin en tǭ euangeliǭ.
That it is God's legislation is clear. Everywhere God legislates some things for particular times, some as types, and some for the revelation of the good things to come, whose fulfilment our Lord Jesus Christ showed in the Gospel when he came.
Heb 10:1 (echo, medium confidence)
Notes and citation
Summary: God's laws served for their time, as types, or as revelations fulfilled in Christ.
- Echoing Heb 10:1.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.9.13 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-9-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-9-13) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 33, chapter 10
33.10.1Holl GCS 25/31:461
10. Τὰ δὲ τῆς παρὰ σοὶ ἑτέρας θεῶν διαιρέσεως τριχῆ πάλιν διαιρεθείσης ἐπαναλαβὼν καὶ αὐτὰ δείξω παρὰ σοὶ σεσυκοφαντημένα καὶ οὐκ ἄλλο τι ὄν ἀλλὰ γόητος τὸ ἔργον.
10. Ta de tēs para soi heteras theōn diaireseōs trichē palin diairetheisēs epanalabōn kai auta deixō para soi sesykophantēmena kai ouk allo ti on alla goētos to ergon.
Taking up again your other division, of gods, again divided in three, I shall show that it too has been slanderously invented by you, and is nothing but a charlatan's work.
Notes and citation
Summary: He turns to Ptolemy's three gods.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.10.1 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-1) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.2Holl GCS 25/31:461
ποῖος γὰρ ἡμῖν τρίτος θεὸς πάρεστιν, ἐκ δύο συσταθεὶς ὁμοιωμάτων καὶ οὔθʼ ἕτερον ὤν τῶν δύο, οὔτε τὴν κακίαν ἔχων καὶ ἀδικίαν ὡς ἔφης, οὔτε τὴν ἀγαθότητα καὶ φωτεινὴν οὐσίαν, μεσαίτατος δὲ ὤν δίκαιος;
poios gar hēmin tritos theos parestin, ek dyo systatheis homoiōmatōn kai outhʼ heteron ōn tōn dyo, oute tēn kakian echōn kai adikian hōs ephēs, oute tēn agathotēta kai phōteinēn ousian, mesaitatos de ōn dikaios?
For what third god is presented to us, composed of two likenesses and being neither of the two, having neither wickedness and injustice, as you said, nor goodness and luminous substance, but being just, in the very middle?
Notes and citation
Summary: Epiphanius challenges the idea of a middle 'just' god.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.10.2 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-2) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.3Holl GCS 25/31:461
καὶ γὰρ ἀληθῶς ἀλλότριος ὤν πάσης δικαιοσύνης εἰκότως άγνοεῖς τί ποτέ ἐστι δικαιοσύνη, ἑτέραν αὐτὴν παρὰ τὴν ἀγαθότητα νομίζων. πολὺ δὲ ἐλεγχθήσῃ, ὠ ῥᾳδιουργὲ καὶ ἀλλότριε τῆς ἀληθείας· οὐδαμόθεν γὰρ γίνεται τὸ δίκαιον ἀλλʼ ἐξ ἀγαθότητος καὶ οὐδὲ ἄλλως τις γενήσεται ἀγαθός, εἰ μὴ ᾖ δίκαιος.
kai gar alēthōs allotrios ōn pasēs dikaiosynēs eikotōs agnoeis ti pote esti dikaiosynē, heteran autēn para tēn agathotēta nomizōn. poly de elenchthēsę̄, ō rhądiourge kai allotrie tēs alētheias; oudamothen gar ginetai to dikaion allʼ ex agathotētos kai oude allōs tis genēsetai agathos, ei mē ę̄ dikaios.
Truly, being a stranger to all justice, you naturally do not know what justice is, thinking it different from goodness. But you will be fully refuted, you trickster and stranger to the truth: justice comes from nowhere but from goodness, and no one will be good in any other way unless he is just.
Notes and citation
Summary: Justice and goodness are inseparable.
Notes on the original text
- Digital text corrected (OCR slip.): ἀγαθότητο καὶ → ἀγαθότητος καὶ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 33.10.3 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-3) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.4Holl GCS 25/31:461
ὅθεν καὶ ὁ κύριος, ἐπαινῶν τὴν νομοθεσίαν καὶ τοὺς αὐτῆς δικαίους, ἔλεγεν »κοσμεῖτε τοὺς τάφους τῶν προφητῶν καὶ οἰκοδομεῖτε τὰ μνημεῖα τῶν δικαίων, καὶ οἱ πατέρες ὑμῶν ἀπέκτειναν αὐτούς«. πόθεν δὲ γεγόνασι προφῆται καὶ δίκαιόι ἀλλʼ ἢ ἀπὸ τῆς τοῦ πατρὸς ἀγαθότητος;
hothen kai ho kyrios, epainōn tēn nomothesian kai tous autēs dikaious, elegen »kosmeite tous taphous tōn prophētōn kai oikodomeite ta mnēmeia tōn dikaiōn, kai hoi pateres hymōn apekteinan autous«. pothen de gegonasi prophētai kai dikaioi allʼ ē apo tēs tou patros agathotētos?
Hence the Lord too, praising the legislation and its righteous, said, 'You adorn the tombs of the prophets and build the monuments of the righteous, and your fathers killed them.' And where did prophets and righteous come from, if not from the Father's goodness?
Matt 23:29–31 (quotation, high confidence)
Notes and citation
Summary: Christ honoured the Law's righteous, who came from the Father's goodness.
- Quoting Matt 23:29–31 loosely.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.10.4 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-4) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.5Holl GCS 25/31:461
καὶ ἵνα δείξῃ ὅτι ἐν τῷ μέρει τῆς ἀγαθότητος ὁ δίκαιος ἔστηκεν, ἔλεγεν »ὅμοιοι γένεσθε τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς, ὅτι άνατέλλει αὐτοῦ τὸν ἥλιον ἐπὶ άγαθοὺς καὶ πονηροὺς καὶ βρέχει ἐπὶ δικαίους καὶ άδίκους«, ἵνα δείξῃ τὸ δίκαιον ἀγαθὸν καὶ τὸ ἀγαθὸν δίκαιον καὶ τὸ πονηρὸν ἄδικον καὶ τὸ ἄδικον πονηρόν.
kai hina deixę̄ hoti en tǭ merei tēs agathotētos ho dikaios estēken, elegen »homoioi genesthe tǭ patri hymōn tǭ en tois ouranois, hoti anatellei autou ton hēlion epi agathous kai ponērous kai brechei epi dikaious kai adikous«, hina deixę̄ to dikaion agathon kai to agathon dikaion kai to ponēron adikon kai to adikon ponēron.
And to show that the just man stands on the side of goodness, he said, 'Be like your Father in heaven, for he makes his sun rise on the good and the evil and sends rain on the just and the unjust', to show that the just is good and the good just, and the evil unjust and the unjust evil.
Matt 5:45 (quotation, high confidence)
Notes and citation
Summary: Christ pairs 'good' with 'just', showing they are one.
- Quoting Matt 5:45 loosely.
Notes on the original text
- Digital text corrected (OCR slip.): ἕνα δείξῃ → ἵνα δείξῃ.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.10.5 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-5) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.6Holl GCS 25/31:461
Τὴν δὲ ἐπιπλοκὴν ἣν ἔφης τοῦ νόμου οὐ δύνασαι ἀποδεῖξαι. ῥᾳδίως γὰρ συκοφαντῶν τὸν νόμον, ἐπιπλοκήν τινα αὐτῷ προσάπτων, διὰ τὸ εἰρηκέναι τὸν νόμον »ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὁδόντα ἀντὶ ὁδόντος« καὶ ἐπειδὴ φονεύει ὁ νόμος τὸν φονευτήν.
Tēn de epiplokēn hēn ephēs tou nomou ou dynasai apodeixai. rhądiōs gar sykophantōn ton nomon, epiplokēn tina autǭ prosaptōn, dia to eirēkenai ton nomon »ophthalmon anti ophthalmou kai hodonta anti hodontos« kai epeidē phoneuei ho nomos ton phoneutēn.
And you cannot prove the entanglement of the law that you spoke of. For you easily slander the law, attaching some entanglement to it, because the law said 'eye for eye and tooth for tooth', and because the law puts the murderer to death.
Exod 21:24 (quotation, high confidence)
Notes and citation
Summary: Ptolemy slanders the law of retaliation.
- Quoting Exod 21:24.
Notes on the original text
- Digital text corrected (OCR slip.): ἑάγως → ῥᾳδίως.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 33.10.6 (Holl GCS 25/31:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-6) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.7Holl GCS 25/31:461–462
ἀλλὰ ἐξ αὐτῆς τῆς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πραγματείας δειχθήσεται ὅτι οὐκ ἐπιπλοκή τις ἦν, ἀλλʼ ἡ αὐτὴ ἦν νομοθεσία καὶ τὸ αὐτὸ ἐνεργεῖ. τῇ ὑπὸ τοῦ σωτῆρος εἰρημένῃ ἐντολῇ ὅτι »ἐάν τίς σε τυπτησῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην«.
alla ex autēs tēs tou kyriou hēmōn Iēsou Christou pragmateias deichthēsetai hoti ouk epiplokē tis ēn, allʼ hē autē ēn nomothesia kai to auto energei. tę̄ hypo tou sōtēros eirēmenę̄ entolę̄ hoti »ean tis se typtēsę̄ eis tēn dexian siagona, strepson autǭ kai tēn allēn«.
But from the very conduct of our Lord Jesus Christ it will be shown that there was no entanglement, but it was the same legislation and it works the same thing as the commandment spoken by the Saviour: 'If anyone strikes you on the right cheek, turn to him the other also.'
Matt 5:39 (quotation, high confidence)
Notes and citation
Summary: The law of retaliation aims at the same end as Christ's command.
- Quoting Matt 5:39.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.10.7 (Holl GCS 25/31:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-7) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
33.10.8Holl GCS 25/31:462
καὶ <γὰρ καὶ> ὁ νόμος πάλαι τοῦτο κατεσκεύαζε λέγων »όφθαλμὸν ἀντὶ ὀφθαλμοῦ‘, τουτέστιν »στρέψον αὐτῷ τὴν σιαγόνα«. ἴνα γὰρ διαφύγοι ἄ πάθοι ἄν εἰ πλήξει, παρεῖκε τὴν σιαγόνα τῷ τύπτοντι, εἰδὼς ὅτι εἰ ἀφέλοι ὀφθαλμόν. τὰ αὐτὰ πείσεται διὰ τὸν νόμον.
kai <gar kai> ho nomos palai touto kateskeuaze legōn »ophthalmon anti ophthalmou‘, toutestin »strepson autǭ tēn siagona«. ina gar diaphygoi a pathoi an ei plēxei, pareike tēn siagona tǭ typtonti, eidōs hoti ei apheloi ophthalmon. ta auta peisetai dia ton nomon.
For the law too long ago was bringing this about by saying 'eye for eye', that is, 'turn your cheek to him'. For in order to escape what he would suffer if he struck, one would offer his cheek to the striker, knowing that if he put out an eye he would suffer the same because of the law.
Exod 21:24 (quotation, high confidence)
Notes and citation
Summary: Retaliation deterred violence, as turning the cheek does.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Epiphanius, Pan. 33.10.8 (Holl GCS 25/31:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/33-1-1/#p-33-10-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-epiphanius-panarion-33-10-8) · Report an error
Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.