Panarion (Medicine Chest Against Heresies), Haer. 1-64 51.23.1–51.34.8
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. 51, chapter 23
51.23.1Holl GCS 25/31:291
23. Καὶ ὁρᾷς ὅτι τριακονταετής ἐστιν χρόνος. Διὸ ἐφιλοτιμησάμεθα τὰς καθεξῆς ὑπατείας ἀκριβῶς θέσθαι, εἰς τὸ τοὺς διερχομένους ἰδεῖν ὅτι οὐκ ἔστιν τι παραπεποιημένον ἐν τῷ θείῳ δόγματι τῆς ἀληθείας, ἀλλὰ μετὰ ἀκριβείας τὰ πάντα τῇ ἐκκλησίᾳ κεκήρυκται.
23. Kai horąs hoti triakontaetēs estin chronos. Dio ephilotimēsametha tas kathexēs hypateias akribōs thesthai, eis to tous dierchomenous idein hoti ouk estin ti parapepoiēmenon en tǭ theiǭ dogmati tēs alētheias, alla meta akribeias ta panta tę̄ ekklēsią kekēryktai.
23. And you see that it is a period of thirty years. That is why we took pains to set out the consulships in order exactly, so that those who go through them may see that nothing has been falsified in the divine teaching of the truth, but everything has been proclaimed to the church with exactness.
Notes and citation
Summary: The consular list confirms the thirty years.
Cite (SBL): Epiphanius, Pan. 51.23.1 (Holl GCS 25/31:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.23.2Holl GCS 25/31:291–292
Τίς γὰρ ἀριθμήσας τὰς μὴ δυναμένας σφαλῆναι καθʼ εἱρμὸν ὑπατείας οὐ καταγνώσεται τῶν νομιζόντων διαφωνίαν εἶναι ἐν τῷ τῶν ἐτῶν ἀριθμῷ τῷ παρὰ τοῖς εὐαγγελισταῖς ᾀδομένῳ;
Tis gar arithmēsas tas mē dynamenas sphalēnai kathʼ heirmon hypateias ou katagnōsetai tōn nomizontōn diaphōnian einai en tǭ tōn etōn arithmǭ tǭ para tois euangelistais ądomenǭ?
For who, having counted the consulships in their order, which cannot err, will not condemn those who think there is disagreement in the number of years set forth by the evangelists?
Notes and citation
Summary: The consular list refutes claims of chronological contradiction.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.23.2 (Holl GCS 25/31:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.23.3Holl GCS 25/31:292
διὰ τοῦτο γὰρ καὶ ἔπεσον αἱ πρότρον περὶ Οὐαλεντῖνον καί τινας ἄλλους αἱρέσεις, αἱ μυθωδῶς ἀναγραψάμεναι τοὺς τριάκοντα αἰῶνας, οὓς ἐνόμισαν ἀπεικάζειν τοῖς τοῦ σωτῆρος ἔτεσιν, ἵνα δῆθεν δύνωνται τῶν παρʼ αὐτοῖς αἰώνων καὶ ἀρχῶν ἀναγράφειν τὴν μυθοποιίαν.
dia touto gar kai epeson hai protron peri Oualentinon kai tinas allous haireseis, hai mythōdōs anagrapsamenai tous triakonta aiōnas, hous enomisan apeikazein tois tou sōtēros etesin, hina dēthen dynōntai tōn parʼ autois aiōnōn kai archōn anagraphein tēn mythopoiian.
For this is why the earlier heresies of Valentinus and certain others fell, which in mythical fashion described the thirty aeons, which they thought corresponded to the Savior's years, so that they might supposedly be able to write up their myth-making about their aeons and principalities.
Notes and citation
Summary: The Valentinians linked their thirty aeons to Christ's thirty years.
- Compare Irenaeus, Haer. 1.1.3 and 1.3.1.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.3.1 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.23.3 (Holl GCS 25/31:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.23.4Holl GCS 25/31:292
εὑρίσκεται γὰρ ἐν τῷ τριακοστῷ τρίτῳ ἔτει τῆς αὐτοῦ ἐνσάρκου παρουσίας πάσχων ὁ μονογενὴς ἀπαθὴς ὢν ἄνωθεν θεὸς Λόγος, σάρκα δὲ < προσλαβὼν καἲ > ἀναδεξάμενος ὑπὲρ ἡμῶν παθεῖν, ἵνα τὸ τοῦ θανάτου καθʼ ἡμῶν χειρόγραφον λύσῃ.
heurisketai gar en tǭ triakostǭ tritǭ etei tēs autou ensarkou parousias paschōn ho monogenēs apathēs ōn anōthen theos Logos, sarka de < proslabōn kai > anadexamenos hyper hēmōn pathein, hina to tou thanatou kathʼ hēmōn cheirographon lysę̄.
For the only-begotten, God the Word from above, who is impassible, is found to suffer in the thirty-third year of his coming in the flesh, having taken flesh and undertaken to suffer for us, so that he might cancel the record of death against us.
Col 2:14 (allusion, high confidence)
Notes and citation
Summary: Christ suffered in his thirty-third year.
Notes on the original text
- Digital text corrected (Joined words and stray letter.): χειρόγραφονλύςῃ → χειρόγραφον λύσῃ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.23.4 (Holl GCS 25/31:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-23-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.23.5Holl GCS 25/31:292
μετʼ ἐκείνην γὰρ τὴν ὑπατείαν τὴν ἐντῷ τριακοστω ἔτει αὐτοῦ σημαινομένην ἄλλη ὑπατεία γέγονεν, Λεγομένη τῶν δύο Γεμινῶν· εἶτα ἄλλη ὑπατεία Ῥούφου καὶ Ῥουβελλίωνος, Καὶ οὕτως ἐνεστώσης τῆς ὑπατείας τῆς μετὰ τὴν ὑπατείαν < Ρούφου καὶ > Ῥουβελλίωνος, ἥτις ὕστερον ἦλθεν Οὐιννικίου καλεῖσθαι Καὶ Λογγίνου Κασσίου, < ἐν τῷ τριακοστῷ τρίτῳ αὐτοῦ ἔτει ὅπερ ἦν > ὀκτωκαιδέκατον Τιβερίου Καίσαρος, πάσχει ὁ σωτὴρ [ἐν] τῇ πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων.
metʼ ekeinēn gar tēn hypateian tēn entǭ triakostō etei autou sēmainomenēn allē hypateia gegonen, Legomenē tōn dyo Geminōn; eita allē hypateia Rhouphou kai Rhoubelliōnos, Kai houtōs enestōsēs tēs hypateias tēs meta tēn hypateian < Rouphou kai > Rhoubelliōnos, hētis hysteron ēlthen Ouinnikiou kaleisthai Kai Longinou Kassiou, < en tǭ triakostǭ tritǭ autou etei hoper ēn > oktōkaidekaton Tiberiou Kaisaros, paschei ho sōtēr [en] tę̄ pro dekatriōn kalandōn Aprilliōn.
For after that consulship indicated in his thirtieth year there was another consulship, called that of the two Gemini; then another consulship, of Rufus and Rubellio; and so, in the consulship after that of Rufus and Rubellio—which later came to be called that of Vinicius and Cassius Longinus—in his thirty-third year, which was the eighteenth of Tiberius Caesar, the Savior suffers on the thirteenth day before the Kalends of April.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ suffered on 20 March in the eighteenth year of Tiberius.
- The thirteenth day before the Kalends of April is 20 March. The editor deletes “on” (ἐν).
Cite (SBL): Epiphanius, Pan. 51.23.5 (Holl GCS 25/31:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-23-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.23.6Holl GCS 25/31:292
Καὶ ἐλήλεγκται τούτων ἁπάντων ἡ πλάνη, εὑρισκομένης σαφῶς τῆς κατὰ τὴν ἀλήθειαν διδασκαλίας, ὡς οὐ μόνον δύο χρόνων περίοδοι ἑορτῆς Πάσχων ἐν τοῖς εὐαγγελίοις ἐμφέρονται, ἀλλὰ καὶ τριῶν.
Kai elēlenktai toutōn hapantōn hē planē, heuriskomenēs saphōs tēs kata tēn alētheian didaskalias, hōs ou monon dyo chronōn periodoi heortēs Paschōn en tois euangeliois empherontai, alla kai triōn.
And the error of all these has been refuted, since the teaching according to the truth is clearly found: not only two annual cycles of the feast of Pascha are recorded in the Gospels, but three.
Notes and citation
Summary: The Gospels record three Passovers.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.23.6 (Holl GCS 25/31:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-23-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 24
51.24.1Holl GCS 25/31:292–293
24. Γεννηθέντος γὰρ αὐτοῦ ἐν τῷ Ἰανουαρίῳ μηνὶ τουτέστιν πρὸ ὀκτὼ εἰδῶν Ἰανουαρίων — ἥτις ἐστὶ κατὰ Ῥωμαίου Πέμπτη Ἰανουαρίου ἑσπέρα εἰς ἕκτην ἐπιφώσκουσα, κατʼ Αἰγυπτίους Τυβὶ ἑνδεκάτη, κατὰ Σύρους εἴτʼ οὖν Ἕλληνας Αὐδυναίου ἕκτη, κατὰ Κυπρίους εἴτʼ οὖν Σαλαμινίους πέμπτου Πέμπτη, κατὰ Παφίους Ἰουλίου τεσσαρεσκαιδεκάτη, κατὰ Ἄραβας Ἀλεὼμ μία καὶ εἰκάς, κατὰ Καππάδοκας Ἀταρτᾶ τρισκαιδεκάτη, κατὰ Ἀθηναίους Μαιμακτηριῶνος Πέμπτη, κατὰ Ἑβραίου Τηβὴθ πέμπτη·
24. Gennēthentos gar autou en tǭ Ianouariǭ mēni toutestin pro oktō eidōn Ianouariōn — hētis esti kata Rhōmaiou Pemptē Ianouariou hespera eis hektēn epiphōskousa, katʼ Aigyptious Tybi hendekatē, kata Syrous eitʼ oun Hellēnas Audynaiou hektē, kata Kyprious eitʼ oun Salaminious pemptou Pemptē, kata Paphious Iouliou tessareskaidekatē, kata Arabas Aleōm mia kai eikas, kata Kappadokas Atarta triskaidekatē, kata Athēnaious Maimaktēriōnos Pemptē, kata Hebraiou Tēbēth pemptē;
24. For he was born in the month of January, that is, on the eighth day before the Ides of January—which is, by the Romans' reckoning, the evening of the fifth of January dawning into the sixth; by the Egyptians', the eleventh of Tybi; by the Syrians' or Greeks', the sixth of Audynaeus; by the Cyprians' or Salaminians', the fifth of the fifth month; by the Paphians', the fourteenth of Julius; by the Arabs', the twenty-first of Aleom; by the Cappadocians', the thirteenth of Atarta; by the Athenians', the fifth of Maimacterion; by the Hebrews', the fifth of Tebeth;
Notes and citation
Summary: The birth date is given in various calendars.
Cite (SBL): Epiphanius, Pan. 51.24.1 (Holl GCS 25/31:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.24.2Holl GCS 25/31:293
ἔδει γὰρ καὶ ἐνταῦθα πληρωθῆναι τὸ ὑπὸ τοῦ προφήτου εἰρημένον »εἰσῆλθεν πρὸς ἡμᾶς ἡ κιβωτὸς τοῦ θεοῦ« (λέγει δὲ τὴν Χριστοῦ τελείαν ἐνανθρώπησιν) »τῇ πέμπτῃ τοῦ μηνὸς τοῦ πέμπτου«, ὡς τότε παρʼ Ἑβραίοις ἐτελέσθη· ὃ πρῶτον μὲν τῇ
edei gar kai entautha plērōthēnai to hypo tou prophētou eirēmenon »eisēlthen pros hēmas hē kibōtos tou theou« (legei de tēn Christou teleian enanthrōpēsin) »tę̄ pemptę̄ tou mēnos tou pemptou«, hōs tote parʼ Hebraiois etelesthē; ho prōton men tę̄
for here too what was said by the prophet had to be fulfilled, “The ark of God came in to us” (he means Christ's perfect incarnation) “on the fifth of the fifth month,” as was then fulfilled among the Hebrews; which first had to be fulfilled by the
Notes and citation
Summary: Epiphanius sees a prophecy fulfilled in the date.
- The source of the prophetic quotation is unidentified.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.24.2 (Holl GCS 25/31:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.24.3Holl GCS 25/31:293
ψήφῳ τῶν Ἑβραίων ἐχρῆν πληρωθῆναι, ᾗ καὶ πολλοὶ τῶν ἐθνῶν ἀκολουθήσαντες, φημὶ δὲ Ῥωμαῖοι, πέμπτην αὐτὴν ἑσπερινὴν εἰς ἕκτην ἐπιφώσκουσαν ἐπιτελοῦσι, Κύπριοι δὲ πέμπτην αὐτὴν [τὴν] ἡμέραν τοῦ μηνὸς ἄγουσιν, Αἰγύπτιοι δὲ φύσει καὶ Σαλαμίνιοι καὶ αὐτὸν τὸν μὴνα πέμπτον ἄγουσιν, ὡς καὶ οἱ Ἑβραῖοι ἀπὸ τοῦ παρʼ αὐτοῖς ἀγομένου νέου ἔτους πέμπτον αὐτὸν Τάττουσι —
psēphǭ tōn Hebraiōn echrēn plērōthēnai, hę̄ kai polloi tōn ethnōn akolouthēsantes, phēmi de Rhōmaioi, pemptēn autēn hesperinēn eis hektēn epiphōskousan epitelousi, Kyprioi de pemptēn autēn [tēn] hēmeran tou mēnos agousin, Aigyptioi de physei kai Salaminioi kai auton ton mēna pempton agousin, hōs kai hoi Hebraioi apo tou parʼ autois agomenou neou etous pempton auton Tattousi —
reckoning of the Hebrews; and many of the Gentiles follow it: the Romans keep it as the fifth, in the evening dawning into the sixth; the Cyprians keep the fifth day itself of the month; and the Egyptians, naturally, and the Salaminians keep the month itself as the fifth, as the Hebrews too rank it fifth from the new year that they keep—
Textual problem in this passage: see the notes.
Notes and citation
Summary: Several calendars reflect the 'fifth' of the prophecy.
- The editor deletes an article (τὴν).
Cite (SBL): Epiphanius, Pan. 51.24.3 (Holl GCS 25/31:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.24.4Holl GCS 25/31:293
διῆλθεν οὖν τὰς προειρημένας ὑπατείας εἰκοσιεννέα πλήρης, εἰς δὲ τὴν τριακοστὴν ὑπατείαν, λέγω δὲ *, περὶ τὸν < ἑν > δέκατον μῆνα ἦλθε πρὸς τὸν Ἰωάννην καὶ ἐβαπτίσθη ἐν τῷ Ἰορδάνῃ ποταμῷ τῷ τριακοστῷ ἔτει τῆς αὐτοῦ ἐνσάρκου γεννήσεως, πρὸ ἓς εἰδῶν Νοεμβρίων,
diēlthen oun tas proeirēmenas hypateias eikosiennea plērēs, eis de tēn triakostēn hypateian, legō de *, peri ton < hen > dekaton mēna ēlthe pros ton Iōannēn kai ebaptisthē en tǭ Iordanę̄ potamǭ tǭ triakostǭ etei tēs autou ensarkou gennēseōs, pro hes eidōn Noembriōn,
He passed, then, twenty-nine full consulships from those mentioned, and in the thirtieth consulship—I mean …—around the eleventh month he came to John and was baptized in the river Jordan, in the thirtieth year of his birth in the flesh, on the sixth day before the Ides of November,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Jesus was baptized on 8 November in his thirtieth year.
- Holl marks a gap (*) where the consuls' names have fallen out.
Topics: Baptism
Cite (SBL): Epiphanius, Pan. 51.24.4 (Holl GCS 25/31:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.24.5Holl GCS 25/31:293–294
Τουτέστι κατὰ Αἰγυπτίους Ἀθὺρ δωδεκάτῃ, κατὰ Ἕλληνας Δίου ὀγδόῃ, κατὰ Σαλαμινίους τοὺς καὶ Κωνσταντιέας τρίτου Χοιὰκ ἕκτῃ, κατὰ Παφίους Ἀπογονικοῦ ἑκκαιδεκάτῃ, κατὰ Ἄραβας Ἀγγαθαλβαεὶθ δευτέρᾳ καὶ εἰκάδι, κατὰ Μακεδόνας Ἀπελλαίου ἑκκαιδεκάτῃ, κατὰ Καππάδοκας Ἀρατατὰ πεντεκαιδεκάτῃ, κατὰ Ἀθηναίους Μεταγειτνιῶνος ἑβδόμῃ, κατὰ Ἑβραίους Μαρεσουὰν εὐαγγέλιον,
Toutesti kata Aigyptious Athyr dōdekatę̄, kata Hellēnas Diou ogdoę̄, kata Salaminious tous kai Kōnstantieas tritou Choiak hektę̄, kata Paphious Apogonikou hekkaidekatę̄, kata Arabas Angathalbaeith deuterą kai eikadi, kata Makedonas Apellaiou hekkaidekatę̄, kata Kappadokas Aratata pentekaidekatę̄, kata Athēnaious Metageitniōnos hebdomę̄, kata Hebraious Maresouan euangelion,
that is, by the Egyptians' reckoning, the twelfth of Athyr; by the Greeks', the eighth of Dius; by the Salaminians, also called Constantians, the sixth of the third month, Choiak; by the Paphians', the sixteenth of Apogonicus; by the Arabs', the twenty-second of Angathalbaeith; by the Macedonians', the sixteenth of Apellaeus; by the Cappadocians', the fifteenth of Aratata; by the Athenians', the seventh of Metageitnion; by the Hebrews', … of Marheshvan,
Notes and citation
Summary: The baptism date is given in various calendars.
- For the Hebrew date the digital text has εὐαγγέλιον (“gospel”) where the day of Marheshvan should stand; the number is lost.
Cite (SBL): Epiphanius, Pan. 51.24.5 (Holl GCS 25/31:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.24.6Holl GCS 25/31:294
ὡς ἐπιμαρτυπεῖ Μου τῷ λόγῳ τὸ ἅγιον κατὰ Λουκᾶν εὐαγγέλιον, ὡς πολλάκις ἔφην, ᾦδέ πως λέγον »ἦν δὲ ὁ Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα, ὢν υἱὸς ὡς ἐνομίζετο τοῦ Ἰωσήφ«·
hōs epimartypei Mou tǭ logǭ to hagion kata Loukan euangelion, hōs pollakis ephēn, ǭde pōs legon »ēn de ho Iēsous archomenos einai hōs etōn triakonta, ōn huios hōs enomizeto tou Iōsēph«;
as the holy Gospel according to Luke bears witness to my account, as I have often said, saying something like this: “And Jesus was beginning to be about thirty years old, being the son, as was supposed, of Joseph”;
Luke 3:23 (quotation, high confidence)
Notes and citation
Summary: Luke 3:23 supports the dating.
Cite (SBL): Epiphanius, Pan. 51.24.6 (Holl GCS 25/31:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.24.7Holl GCS 25/31:294
[ καὶ] ἀπʼ ἐντεῦθεν ἀπὸ Ἀθὺρ δωδεκάτης »κηρύττοντος αὐτοῦ τὸν δεκτὸν ἐνιαυτὸν κυρίου« κατὰ τὰ ἐν τῷ προφήτῃ Ἠσαΐᾳ προειρημένα ὅτι »πωεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, κηρῦξαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόδεως«·
[ kai] apʼ enteuthen apo Athyr dōdekatēs »kēryttontos autou ton dekton eniauton kyriou« kata ta en tǭ prophētę̄ Ēsaïą proeirēmena hoti »pōeuma kyriou epʼ eme, hou heineken echrisen me euangelisasthai ptōchois, apestalken me kēryxai aichmalōtois aphesin kai typhlois anablepsin, kēryxai eniauton kyriou dekton kai hēmeran antapododeōs«;
and from then on, from the twelfth of Athyr, he was “proclaiming the acceptable year of the Lord,” according to what was foretold in the prophet Isaiah: “The Spirit of the Lord is upon me, because he anointed me to preach good news to the poor; he has sent me to proclaim release to captives and recovery of sight to the blind, to proclaim the acceptable year of the Lord and the day of recompense”;
Textual problem in this passage: see the notes.
Isa 61:1 (quotation, high confidence) · Isa 61:2 (quotation, high confidence) · Luke 4:18 (allusion, high confidence) · Luke 4:19 (allusion, high confidence)
Notes and citation
Summary: From his baptism Jesus proclaimed the acceptable year of the Lord.
- The editor deletes “and” (καὶ).
Cite (SBL): Epiphanius, Pan. 51.24.7 (Holl GCS 25/31:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-24-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 25
51.25.1Holl GCS 25/31:294
25. Ὡς ἀληθῶς γὰρ ἐκήρυξεν ἐνιαυτὸν κυρίου δεκτόν, τουτέστιν μὴ ἀντιλεγόμενον. τὸν γὰρ πρῶτον ἐνιαυτὸν μετὰ < τὸ > τριακοστὸν ἔτος τῆς αὐτοῦ ἐνσάρκου παρουσίας ἐκήρυσσε καὶ πάντες κατεδέχοντο, καὶ οὔτε Ἰουδαῖοι ἀντέλεγον οὔτε ἔθνη οὔτε Σαμαρεῖται, ἀλλὰ πάντες ἡδέως ἤκουον αὐτοῦ.
25. Hōs alēthōs gar ekēryxen eniauton kyriou dekton, toutestin mē antilegomenon. ton gar prōton eniauton meta < to > triakoston etos tēs autou ensarkou parousias ekērysse kai pantes katedechonto, kai oute Ioudaioi antelegon oute ethnē oute Samareitai, alla pantes hēdeōs ēkouon autou.
25. For he truly proclaimed an acceptable year of the Lord, that is, one not spoken against. For he preached for the first year after the thirtieth year of his coming in the flesh, and all accepted him; neither Jews nor Gentiles nor Samaritans spoke against him, but all heard him gladly.
Mark 12:37 (echo, low confidence)
Notes and citation
Summary: Jesus' first year of preaching met no opposition.
Cite (SBL): Epiphanius, Pan. 51.25.1 (Holl GCS 25/31:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.2Holl GCS 25/31:294
ἐν ᾧ ἐνιαυτῷ ἄνεισιν εἰς Ἱεροσόλυμα, μετὰ τὸ βαπτισθῆναι καὶ διελθεῖν τὰς τεσσαράκοντα ἡμέρας τοῦ πειρασμοῦ καὶ ἅς προείπαμεν εἴκοσι ἕως τοῦ πρώτου σημείου καὶ ἐκλέξασθαι τοὺς ἑαυτοῦ μαθητάς·
en hǭ eniautǭ aneisin eis Hierosolyma, meta to baptisthēnai kai dielthein tas tessarakonta hēmeras tou peirasmou kai has proeipamen eikosi heōs tou prōtou sēmeiou kai eklexasthai tous heautou mathētas;
In that year he goes up to Jerusalem, after being baptized and passing through the forty days of the temptation and the twenty which we mentioned before, up to the first sign, and after choosing his disciples;
Notes and citation
Summary: In the first year Jesus went up to Jerusalem.
Cite (SBL): Epiphanius, Pan. 51.25.2 (Holl GCS 25/31:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.3Holl GCS 25/31:294
ἀνακάμψας ἀπὸ τοῦ πειρασμοῦ ἐπὶ τὸν Ἰορδάνην καὶ διελθὼν διὰ τῆς θαλάσσης τῆς Τιβεριάδος, ἐπὶ τὴν Ναζαρὲτ πορευόμενος ἀνέβη δηλονότι εἰς Ἱερουσαλὴμ καὶ ἐν μέσῳ τῆς ἑορτῆς ἐκέκραγε λέγων »εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω«, καὶ οὕτως ἀπῆλθεν εἰς Ναζαρὲτ καὶ εἰς τὴν Ἰουδαίαν καὶ εἰς τὴν Σαμάρειαν κιαὶ εἰς τὰ μέρη Τύρου.
anakampsas apo tou peirasmou epi ton Iordanēn kai dielthōn dia tēs thalassēs tēs Tiberiados, epi tēn Nazaret poreuomenos anebē dēlonoti eis Hierousalēm kai en mesǭ tēs heortēs ekekrage legōn »ei tis dipsą, erchesthō pros me kai pinetō«, kai houtōs apēlthen eis Nazaret kai eis tēn Ioudaian kai eis tēn Samareian kiai eis ta merē Tyrou.
having returned from the temptation to the Jordan and passed by the sea of Tiberias, going to Nazareth, he evidently went up to Jerusalem, and in the middle of the feast cried out, saying, “If anyone thirsts, let him come to me and drink”; and so he went away to Nazareth and to Judea and to Samaria and to the region of Tyre.
John 7:37 (quotation, high confidence)
Notes and citation
Summary: Jesus' travels and preaching in the first year.
- John places this saying at the Feast of Tabernacles (John 7); the placement is Epiphanius's.
Cite (SBL): Epiphanius, Pan. 51.25.3 (Holl GCS 25/31:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.4Holl GCS 25/31:294
καὶ πληρωθέντος τοῦ πρώτου ἐνιαυτοῦ πάλιν ἄνεισιν εἰς Ἱερουσαλὴμ καὶ λοιπὸν ἐζήτουν αὐτὸν πιάσαι ἐν τῇ ἑορτῇ καὶ ἐφοβήθησαν· ἐν ᾗ ἑορτῇ ἔλεγεν ὅτι »οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην«. οὐ γὰρ ἐφεύδετο, μὴ γένοιτο.
kai plērōthentos tou prōtou eniautou palin aneisin eis Hierousalēm kai loipon ezētoun auton piasai en tę̄ heortę̄ kai ephobēthēsan; en hę̄ heortę̄ elegen hoti »ouk anabainō eis tēn heortēn tautēn«. ou gar epheudeto, mē genoito.
And when the first year was completed, he goes up again to Jerusalem; and then they sought to seize him at the feast, and were afraid. At this feast he said, “I am not going up to this feast.” For he was not lying—God forbid.
John 7:8 (quotation, high confidence) · John 7:30 (allusion, high confidence)
Notes and citation
Summary: In the second year the authorities sought to seize Jesus.
Cite (SBL): Epiphanius, Pan. 51.25.4 (Holl GCS 25/31:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.5Holl GCS 25/31:294–295
»μεσαζούσης γὰρ τῆς ἑορτῆς ἦλθε« φησί »καὶ ἀνέβη εἰς Ἱεροσόλυμα«, »καὶ ἔλεγον· οὐχ οὗτός ἐστιν ὅν ἐζήτουν πιάσαι; Καὶ ἰδοὺ ἐν παρρησίᾳ λαλεῖ· μὴ ἄρα ἔμαθον οἱ ἱερεῖς ὅτι οἷτός ἐστιν ὁ χριστός;
»mesazousēs gar tēs heortēs ēlthe« phēsi »kai anebē eis Hierosolyma«, »kai elegon; ouch houtos estin hon ezētoun piasai? Kai idou en parrēsią lalei; mē ara emathon hoi hiereis hoti hoitos estin ho christos?
“For when the feast was half over, he came,” it says, “and went up to Jerusalem,” “and they said, Is this not the one they sought to seize? And behold, he speaks openly; can it be that the priests have learned that this is the Christ?
John 7:14 (quotation, medium confidence) · John 7:25 (quotation, high confidence) · John 7:26 (quotation, high confidence)
Notes and citation
Summary: Jesus teaches openly at the feast.
- John 7:26 has “the rulers”; Epiphanius writes “the priests”.
Cite (SBL): Epiphanius, Pan. 51.25.5 (Holl GCS 25/31:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.6Holl GCS 25/31:295
ἀλλὰ οἴδαμεν οἷτος πόθεν ἐστί«. Μυστηριωδῶς γὰρ καὶ πνευματικῶς αὐτοῦ διαλεγομένου τοῖς αὐτοῦ ἀδελφοῖς οὐκ ἤδεισαν τί ἔλεγεν. ἔλεγε γὰρ αὐτοῖς μὴ ἀναβαίνειν εἰς τὸν οὐρανὸν ἐν τῇ ἑορτῇ ἐκείνῃ μηδὲ εἰς τὸν σταυρόν, τοῦ τελετῶσαι τέως τὴν οἰκονομίαν τοῦ πάθους αὐτοῦ καὶ τῆς σωτηρίας τὸ μυστήριον καὶ ἐκ νεκρῶν ἀναστῆναι καὶ εἰς τὸν οὐρανὸν ἀναβῆναι· ἅτινα ἐπλήρου πάντα ἐν τῇ
alla oidamen hoitos pothen esti«. Mystēriōdōs gar kai pneumatikōs autou dialegomenou tois autou adelphois ouk ēdeisan ti elegen. elege gar autois mē anabainein eis ton ouranon en tę̄ heortę̄ ekeinę̄ mēde eis ton stauron, tou teletōsai teōs tēn oikonomian tou pathous autou kai tēs sōtērias to mystērion kai ek nekrōn anastēnai kai eis ton ouranon anabēnai; hatina eplērou panta en tę̄
But we know where this man is from.” For since he spoke mysteriously and spiritually to his brothers, they did not know what he meant. For he was telling them that he was not going up—to heaven, at that feast, nor to the cross—to complete yet the dispensation of his passion and the mystery of salvation, and to rise from the dead and ascend into heaven; all of which he fulfilled in his
John 7:27 (quotation, high confidence) · John 7:8 (allusion, high confidence)
Notes and citation
Summary: 'I am not going up' meant not yet to the cross and to heaven.
Notes on the original text
- Digital text corrected (OCR slips (ʼττ for ὐτ; γ for μ).): αʼττοῖς γὴ → αὐτοῖς μὴ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.25.6 (Holl GCS 25/31:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.7Holl GCS 25/31:295
ἰδίᾳ αὐτοῦ ἐξουσίᾳ. καὶ μετὰ ταῦτα ὡς πληρωθέντος τοῦ διετοῦς χρόνου μετὰ τὸ βάπτισμα καὶ τὴν αὐτοῦ γέννησιν ἀπὸ Νοεμβρίου μηνὸς καὶ ἀπὸ Ἰανουαρίου μηνὸς καὶ [τῶν] ἐπέκεινα, λοιπὸν ἐν τῷ τριακοστῷ τρίτῳ ἔτιει τῆς αὐτοῦ ἐνσάρκου ἐνδημίας, μετὰ τὸ ὑπερβῆναι αὐτὸν τὰς δύο ὑπατείας, ἅς ἔφημεν, τῶν τε δύο Γεμινῶν καὶ τὴν Ῥούφου καὶ Ῥουβελλίωνος, λοιπὸν ἐν τῇ
idią autou exousią. kai meta tauta hōs plērōthentos tou dietous chronou meta to baptisma kai tēn autou gennēsin apo Noembriou mēnos kai apo Ianouariou mēnos kai [tōn] epekeina, loipon en tǭ triakostǭ tritǭ etiei tēs autou ensarkou endēmias, meta to hyperbēnai auton tas dyo hypateias, has ephēmen, tōn te dyo Geminōn kai tēn Rhouphou kai Rhoubelliōnos, loipon en tę̄
own authority. And after this, when the two-year period after the baptism and after his birth had been completed—from the month of November and from the month of January and beyond—then in the thirty-third year of his sojourn in the flesh, after he had passed the two consulships we mentioned, that of the two Gemini and that of Rufus and Rubellio, then in the
Textual problem in this passage: see the notes.
Notes and citation
Summary: The passion came in Christ's thirty-third year.
- The editor deletes an article (τῶν).
Notes on the original text
- Digital text corrected (Stray marks in the digital text.): ἐνσάρκου (??)ἐνδημίας → ἐνσάρκου ἐνδημίας.
Cite (SBL): Epiphanius, Pan. 51.25.7 (Holl GCS 25/31:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.25.8Holl GCS 25/31:295
τρίτῃ ὑπατείᾳ, ἐν τῷ τρίτῳ μηνὶ αὐτῆς, μετὰ τὸν Ἰανουάτιον καὶ φεβρουάριον ἐν Μαρτίῳ μηνὶ τελειοῖ τὸ τοῦ πάθους μυστήτιον ὁ ἀπαθὴς θεὸς Λόγος παθὼν ἐν σαρκὶ διʼ ἡμᾶς, μένων δὲ ἐν ἀπαθείᾳ, ὡς λέγει Πέτρος »θανατωθεὶς σαρκί, ζωογονηθεὶς δὲ τῷ πνεύματι«.
tritę̄ hypateią, en tǭ tritǭ mēni autēs, meta ton Ianouation kai phebrouarion en Martiǭ mēni teleioi to tou pathous mystētion ho apathēs theos Logos pathōn en sarki diʼ hēmas, menōn de en apatheią, hōs legei Petros »thanatōtheis sarki, zōogonētheis de tǭ pneumati«.
third consulship, in its third month, after January and February, in the month of March, the impassible God the Word completes the mystery of the passion, suffering in the flesh for us yet remaining impassible, as Peter says, “put to death in the flesh, but made alive in the spirit.”
1 Pet 3:18 (quotation, high confidence)
Notes and citation
Summary: In March the impassible Word suffered in the flesh.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.25.8 (Holl GCS 25/31:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-25-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 26
51.26.1Holl GCS 25/31:295
26. Πάσχει δὲ ἐν τῇ πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων * ὑπερβεβηκότων αὐτῶν μίαν * ἐσπέραν τουτέστιν ἐν τῇ τεσσαρεσκαιδεκαταίας σελήνης νυκτερινῇ μέσῃ.
26. Paschei de en tę̄ pro dekatriōn kalandōn Aprilliōn * hyperbebēkotōn autōn mian * esperan toutestin en tę̄ tessareskaidekataias selēnēs nykterinę̄ mesę̄.
26. He suffers on the thirteenth day before the Kalends of April, … they having passed over one … evening, that is, in the middle of the night of the fourteenth of the moon.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ suffered on 20 March.
- Holl marks two gaps (*) in the text. The thirteenth day before the Kalends of April is 20 March.
Cite (SBL): Epiphanius, Pan. 51.26.1 (Holl GCS 25/31:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.2Holl GCS 25/31:295–297
προέλαβον γὰρ καὶ ἔφαυον τὸ Πάσχα, ὥς φησι τὸ εὐαγγέλιον καὶ ἡμεῖς πολλάκις εἴπαμεν· ἔφαγον οὖν τὸ Πάσχα πρὸ δύο ἡμερῶν τοῦ* φαγεῖν τουτέστι τῇ τρίτῃ ἑσπέρας ὅπερ ἔδει τῇ πέμπτῃ ἑδπέρας· τεσσαρεσκαιδεκάτη γὰρ οὕτως ἦν ἡ Πέμπτη.
proelabon gar kai ephauon to Pascha, hōs phēsi to euangelion kai hēmeis pollakis eipamen; ephagon oun to Pascha pro dyo hēmerōn tou* phagein toutesti tę̄ tritę̄ hesperas hoper edei tę̄ pemptę̄ hedperas; tessareskaidekatē gar houtōs ēn hē Pemptē.
For they anticipated it and ate the Pascha, as the gospel says and as we have often said: they ate the Pascha two days before they should have eaten it, that is, on the third day of the week in the evening, when it ought to have been on the fifth day in the evening; for the fifth day was then the fourteenth.
Notes and citation
Summary: Epiphanius holds that the Jews ate the Passover two days early.
- Epiphanius's own reconstruction, translated as written.
Cite (SBL): Epiphanius, Pan. 51.26.2 (Holl GCS 25/31:295–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.3Holl GCS 25/31:297
συλλαμβάνεται δὲ τῇ αὐτῇ τρίτῃ ὀψέ, ἥτις ἦν ἑνδεκάτη τῆς σελήνης νυκτερινὴ πρὸ δεκαὲξ καλανδῶν Ἀπριλλίων Πέμπτη τρισκαιδεκάτη ἡμερινή, νυκτερινὴ δὲ τεσσαρεσκαιδεκάτη πρὸ δεκατεσσάρων καλανδῶν Ἀπριλλίων προσάββατον τεσσαρεσκαιδεκάτη ἡμερινὴ πρὸ δεκατριῶν καλανδῶν· Ἀπριλλίων σάββατον πεντεκαιδεκάτη ἡμερινὴ πρὸ δεκαδύο καλανδῶν Ἀπριλλίων ἐπιφώσκουσα κυριακὴ πεντεκαιδεκάτη νυκτερινή·
syllambanetai de tę̄ autę̄ tritę̄ opse, hētis ēn hendekatē tēs selēnēs nykterinē pro dekaex kalandōn Aprilliōn Pemptē triskaidekatē hēmerinē, nykterinē de tessareskaidekatē pro dekatessarōn kalandōn Aprilliōn prosabbaton tessareskaidekatē hēmerinē pro dekatriōn kalandōn; Aprilliōn sabbaton pentekaidekatē hēmerinē pro dekadyo kalandōn Aprilliōn epiphōskousa kyriakē pentekaidekatē nykterinē;
And he is arrested on the same third day, late, which was by night the eleventh of the moon, the sixteenth day before the Kalends of April; the fifth day was the thirteenth by day, and by night the fourteenth, the fourteenth day before the Kalends of April; the day of preparation was the fourteenth by day, the thirteenth before the Kalends of April; the sabbath was the fifteenth by day, the twelfth before the Kalends of April; the Lord's day dawning was the fifteenth by night;
Notes and citation
Summary: Epiphanius gives a day-by-day scheme of Passion week.
- The day-by-day scheme is translated as printed; some of its figures are hard to reconcile.
Notes on the original text
- Digital text corrected (Repeated word.): Ἀπριλλίων Ἀπριλλίων → Ἀπριλλίων.
Cite (SBL): Epiphanius, Pan. 51.26.3 (Holl GCS 25/31:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.4Holl GCS 25/31:297
ὅπερ ἦν φωτισμὸς Ἅιδου καὶ γῆς καὶ οὐρανοῦ καὶ <ἰσότης> νυκτὸς καὶ ἡμέρας, διὰ τὴν πεντεκαιδεκάτην τῆς σελήνης καὶ τὸν τοῦ ἡλίου δρόμον· ὅτι καὶ ἀνάστασις καὶ ἰσημερία πρὸ ἕνδεκα καλανδῶν Ἀπριλλίων <ἐγένετο>, περὶ ἥν πλανηθέντες < οἱ Ἰουδαῖοι > ὑπέρβατον μίαν ἡμέραν ἐποίησαν, ὡς προεῖπον.
hoper ēn phōtismos Haidou kai gēs kai ouranou kai <isotēs> nyktos kai hēmeras, dia tēn pentekaidekatēn tēs selēnēs kai ton tou hēliou dromon; hoti kai anastasis kai isēmeria pro hendeka kalandōn Aprilliōn <egeneto>, peri hēn planēthentes < hoi Ioudaioi > hyperbaton mian hēmeran epoiēsan, hōs proeipon.
which was the illumination of Hades and earth and heaven, and the equality of night and day, because of the fifteenth of the moon and the course of the sun; for both the resurrection and the equinox took place on the eleventh day before the Kalends of April, concerning which the Jews went astray and made an overstep of one day, as I said before.
Notes and citation
Summary: The resurrection fell on the equinox, 22 March.
- The eleventh day before the Kalends of April is 22 March.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 51.26.4 (Holl GCS 25/31:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.5Holl GCS 25/31:297
ἔχει δὲ ὥραςνὰς ἡ ψῆφος τῆς λεπτολογίας *, ἥτις ἐμπίπτει διʼ ἐτῶν τριῶν, παρʼ αὐτοῖς διαφωνουμενη ἡμέραν μίαν·
echei de hōrasnas hē psēphos tēs leptologias *, hētis empiptei diʼ etōn triōn, parʼ autois diaphōnoumenē hēmeran mian;
The reckoning of the exact computation has … hours, which accumulates over three years, and among them it differs by one day;
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Jewish calendar drifts by a day every three years.
- The text is garbled (ὥραςνὰς) and Holl marks a gap (*); translated by sense.
Cite (SBL): Epiphanius, Pan. 51.26.5 (Holl GCS 25/31:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.6Holl GCS 25/31:297
προστιθέασι γὰρ τῷ σεληνιακῷ δρόμῳ μετὰ τὰς τριακοσίας πεντήκοντα τέσσαρας ἡμέρας καὶ ἄλλας κατʼ ἔτος τέσσαρας ὥρας, ὡς εἶναι εἰς τρία ἔτη ἡμέραν μίαν.
prostitheasi gar tǭ selēniakǭ dromǭ meta tas triakosias pentēkonta tessaras hēmeras kai allas katʼ etos tessaras hōras, hōs einai eis tria etē hēmeran mian.
For they add to the lunar course, after the three hundred and fifty-four days, another four hours each year, so that in three years there is one day.
Notes and citation
Summary: The lunar year is corrected by added hours.
Cite (SBL): Epiphanius, Pan. 51.26.6 (Holl GCS 25/31:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.7Holl GCS 25/31:297
διὸ παρʼ αὐτοῖς πέντε μῆνες τελοῦνται ἐμβόλιμοι εἰς ἔτη δεκατέσσαρα, διὰ τὸ ἀφαιρεῖσθαι ἀπὸ τοῦ ἡλιακοῦ δρόμου τῶν τριακοσίων ἑφήκοντα πέντε ἡμερῶν καὶ ὡρῶν τριῶν τὴν * ὥραν μίαν· προστιθεμένων γὰρ τῶν † ὡρῶν λοιπὸν γίνονται τξε ἡμέραι * παρὰ ὥραν μίαν·
dio parʼ autois pente mēnes telountai embolimoi eis etē dekatessara, dia to aphaireisthai apo tou hēliakou dromou tōn triakosiōn hephēkonta pente hēmerōn kai hōrōn triōn tēn * hōran mian; prostithemenōn gar tōn † hōrōn loipon ginontai txe hēmerai * para hōran mian;
That is why among them five intercalary months are completed in fourteen years, because from the solar course of three hundred and sixty-five days and three hours the … one hour is taken away; for when the … hours are added, the result is 365 days … less one hour;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius explains the Jewish intercalary months.
- The figures are corrupt: Holl marks gaps (*) and a corruption (†).
Cite (SBL): Epiphanius, Pan. 51.26.7 (Holl GCS 25/31:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.26.8Holl GCS 25/31:297–298
ὅθεν οὗτοι ἑξάκις πολυπλα- σιάσαντες τὰ ιδݲ ἔτη διὰ † τοῦ πδ ἔτους ἐν τῷ ὀγδοηκστῷ πέμπτῳ τιθέασιν ἐμβόλιμον ἔνα μῆνα, εἰς τὸ εἶναι τριάκοντα καὶ ἕνα μῆνας εἰς τὰ ὀγδοήκοντα καὶ πέντε ἔτη, οἵτινες ὤφειλον εἶναι κατὰ τὴν ἀκρίβειαν τριάκοντα εἷς μὴν καὶ † καݲ ἡμέραι καὶ ὧραι γݲ.
hothen houtoi hexakis polypla- siasantes ta idݲ etē dia † tou pd etous en tǭ ogdoēkstǭ pemptǭ titheasin embolimon ena mēna, eis to einai triakonta kai hena mēnas eis ta ogdoēkonta kai pente etē, hoitines ōpheilon einai kata tēn akribeian triakonta heis mēn kai † kaݲ hēmerai kai hōrai gݲ.
Hence, multiplying the fourteen years six times, through … the eighty-fourth year, they insert one intercalary month in the eighty-fifth year, so that there are thirty-one months in the eighty-five years, which ought precisely to be thirty-one months and … 21 days and 3 hours.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The intercalation cycle of eighty-five years.
- Holl marks the text as corrupt (†) in two places; the figures are translated as printed.
Cite (SBL): Epiphanius, Pan. 51.26.8 (Holl GCS 25/31:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-26-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 27
51.27.1Holl GCS 25/31:298
27. Ἕνεκεν τοίνυν τούτου τότε σφαλέντες οὐ μόνον προέλαβον θορυβούμενοι τὰς δύο ἡμέρας βεβρωκότες τὸ Πάσχα, ἀλλὰ καὶ τὴν ὑπέρβατον προσθέντες μίαν ἡμέραν *, κατὰ πάντα τρότον αὐτοὶ μὲν σφαλέντες· ἡ δὲ οἰκονομία τῆς ἀληθείας ἀκριβέστατα πάντα ἡμῖν σωτηριωδῶς εἰργάσατο.
27. Heneken toinyn toutou tote sphalentes ou monon proelabon thoryboumenoi tas dyo hēmeras bebrōkotes to Pascha, alla kai tēn hyperbaton prosthentes mian hēmeran *, kata panta troton autoi men sphalentes; hē de oikonomia tēs alētheias akribestata panta hēmin sōtēriōdōs eirgasato.
27. Because of this, then, being mistaken at that time, not only did they in their confusion eat the Pascha two days early, but they also added the one day of overstep …, being mistaken in every way. But the dispensation of the truth worked all things for us most exactly and for our salvation.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Jewish miscalculation served God's saving plan.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.27.1 (Holl GCS 25/31:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.27.2Holl GCS 25/31:298
ὄθεν καὶ αὐτὸς ὁ σωτὴρ τὸ Πάσχα τελειώσας ἐξῆλθεν εἰς τὸ ὄρος μετὰ τὸ βεβρωκέναι᾿»ἐπιθυίᾳ ἐπιθυμήσας«.
othen kai autos ho sōtēr to Pascha teleiōsas exēlthen eis to oros meta to bebrōkenai᾿»epithuią epithymēsas«.
That is why the Savior himself, having completed the Pascha, went out to the mountain after he had eaten it, “having desired with desire.”
Luke 22:15 (quotation, high confidence) · Luke 22:39 (allusion, medium confidence)
Notes and citation
Summary: Jesus ate the Passover eagerly and went to the Mount of Olives.
Topics: Eucharist
Cite (SBL): Epiphanius, Pan. 51.27.2 (Holl GCS 25/31:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.27.3Holl GCS 25/31:298
καὶ ἐκεῖνο τὸ Πάσχα τὸ Ἰουδαϊκὸν μετὰ τῶν μαθητῶν ἔφαγεν, οὐκ ἄλλως ποταλύση τὸν νόμον, ἀλλὰ πληρώση.
kai ekeino to Pascha to Ioudaïkon meta tōn mathētōn ephagen, ouk allōs potalysē ton nomon, alla plērōsē.
And he ate that Jewish Pascha with the disciples, and not otherwise, so as not to abolish the law but to fulfill it.
Textual problem in this passage: see the notes.
Matt 5:17 (allusion, high confidence)
Notes and citation
Summary: Jesus kept the Passover to fulfill the Law.
- The corrupt ποταλύση is translated by sense as “so as not to abolish”.
Cite (SBL): Epiphanius, Pan. 51.27.3 (Holl GCS 25/31:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.27.4Holl GCS 25/31:298
καὶ οὕτως μετὰ τὸ ὑπερβῆναι τριακοστὸν ἔτος ὅτε ἐβαπτίσθη καὶ μετὰ τὸ τρακοστὸν πρῶτον, κηρύξας πληρέστατον ἐνιαυτὸν δεκτὸν καὶ γὴ ἀντικεγόμενον, κηρύξας δὲ ἄλλον ἐνιατὸν ἀντιλεγόμενον καὶ ἐν διωγμῷ ὄντα ἐγοτούμενόν τε, καὶ μετὰ τοῦτο ἄλλον ἐνιαυτὸν ὑπερβὰς ἀπὸ τῆς τῶν γενεθλίων αὐτοῦ ἡμέρας τουτέστιν Ἐπιφανείων,
kai houtōs meta to hyperbēnai triakoston etos hote ebaptisthē kai meta to trakoston prōton, kēryxas plērestaton eniauton dekton kai gē antikegomenon, kēryxas de allon eniaton antilegomenon kai en diōgmǭ onta egotoumenon te, kai meta touto allon eniauton hyperbas apo tēs tōn genethliōn autou hēmeras toutestin Epiphaneiōn,
And so, after he had passed the thirtieth year, when he was baptized, and after the thirty-first, having preached a full year that was acceptable and not spoken against, and having preached another year that was spoken against, in which he was persecuted and hated, and after this having passed another year from his birthday, that is, the Epiphany,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's ministry: an acceptable year, a contested year, and part of a third.
- ἐγοτούμενον is probably corrupt; “hated” is a guess from the context.
Cite (SBL): Epiphanius, Pan. 51.27.4 (Holl GCS 25/31:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.27.5Holl GCS 25/31:298
ἥτις τυγχάνει πέμπτη εἰς ἔκτην ἐπιφώσκουσα Ἰανουαρίου μηνός, κατὰ δὲ Αἰγυπτίους Τυβὶ ἐνδεκάτη, ἐπὶ ὅλας ἑβδομήκοντα τέσσαρας ἡμέρας, ὡς προείπαμεν, ἕως τῆς πρὸ δεκατριῶν καλανδῶν Ἀπριλλίων, * καὶ ἔτη πληρέστατα καὶ ἑβδομήκοντα τέσσαρας ἡμέρας τριάκοντα δύο ἔτη πληρέστατα καὶ ἑβδομήκοντα τέσσαρας ἡμέρας ἀπὸ Ἐπιφανείων. καὶ ἀναστὰς κατʼ Αἰγυπτίους Φαμενὼθ ἕμέρας ἀπὸ Ἐπιφανείων.
hētis tynchanei pemptē eis ektēn epiphōskousa Ianouariou mēnos, kata de Aigyptious Tybi endekatē, epi holas hebdomēkonta tessaras hēmeras, hōs proeipamen, heōs tēs pro dekatriōn kalandōn Aprilliōn, * kai etē plērestata kai hebdomēkonta tessaras hēmeras triakonta dyo etē plērestata kai hebdomēkonta tessaras hēmeras apo Epiphaneiōn. kai anastas katʼ Aigyptious Phamenōth hemeras apo Epiphaneiōn.
which falls on the fifth dawning into the sixth of the month of January—by the Egyptians the eleventh of Tybi—for seventy-four whole days, as we said before, until the thirteenth before the Kalends of April, …: thirty-two full years and seventy-four days from the Epiphany.
Textual problem in this passage: see the notes.
Notes and citation
Summary: From his birth to the passion were thirty-two years and seventy-four days.
- Holl marks a gap (*); the digital text repeats phrases here, and its last words anticipate 51.27.6. They are translated once.
Cite (SBL): Epiphanius, Pan. 51.27.5 (Holl GCS 25/31:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.27.6Holl GCS 25/31:298–299
καὶ ἀναστὰς κατʼ Αἰγυπτίους φαμενὼθ ἕκτῃ καὶ εἰκάδι, ἥτις ἦν ἰσημερία παρελθούσης νυκτὸς καὶ ἰσονυκτία μετὰ τὴν πέμπτην <καὶ> εἰκάδα καὶ πρὸ ιݲαݲ καλανδ[ων Ἀπριλλίων *, ἵνα εὐρεθῶσι πάντες ψευδόμενοι οἱ μὴ ὄντες υἱοῖ τὴ ἀληθείας.
kai anastas katʼ Aigyptious phamenōth hektę̄ kai eikadi, hētis ēn isēmeria parelthousēs nyktos kai isonyktia meta tēn pemptēn <kai> eikada kai pro iݲaݲ kaland[ōn Aprilliōn *, hina eurethōsi pantes pseudomenoi hoi mē ontes huioi tē alētheias.
And he rose, by the Egyptians' reckoning, on the twenty-sixth of Phamenoth, which was the equinox after the night had passed, and the equal night after the twenty-fifth, and the eleventh before the Kalends of April …, so that all who are not sons of the truth may be found to be lying.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The resurrection fell on 26 Phamenoth, the equinox.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.27.6 (Holl GCS 25/31:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-27-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 28
51.28.1Holl GCS 25/31:299
28. Εὐθὺς πρῶτος Οὐαλεντῖνος * δραματουργήσας, τριάκοντα ἡμῖνν αἰῶνας ἀπὸ τοῦ τριακονταςτοῦς νομίζων * τῆς τοῦ σωτῆρος ἀναγωγῆς καὶ ἀνδρώσεως τῆς αὐτοῦ ἡλικίας, οὐκ εἰδὼς ὅτι οὐ τριάκοντα ἔτη μόνον ἐποίησεν,
28. Euthys prōtos Oualentinos * dramatourgēsas, triakonta hēminn aiōnas apo tou triakontastous nomizōn * tēs tou sōtēros anagōgēs kai andrōseōs tēs autou hēlikias, ouk eidōs hoti ou triakonta etē monon epoiēsen,
28. First of all, Valentinus … concocted his drama, thinking that there are thirty aeons from the thirty years … of the Savior's upbringing and the maturing of his age, not knowing that he did not spend only thirty years,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Valentinus based his thirty aeons on Christ's thirty years.
- Holl marks two gaps (*) in the text.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.28.1 (Holl GCS 25/31:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.28.2Holl GCS 25/31:299
ἀλλὰ ἐν τῷ τριακοστῷ ἐβαπτίσθη μετὰ τὸ πληρῶσαι εἰκοσιεννέα ἔτη καὶ μῆνας δέκα, τῇ δωδεκάτῃ ὡς προεῖπον Ἀθύρ, πρὸ ἓξ εἰκῶν Νοεμβρίων, καὶ μετὰ ταῦτα κηρύξας * ἐνιαυτὸν κυρίου δεκτὸν καὶ ἑβδομήκοντα τέσσαρας ἡμέρας ἀντιλεγομένας, ἐξότε ἐβαπτίσθη πρὸ <πρῶτον> ἐνιαυτὸν ἄλλον ἐνιαυτὸνἀντιλεγόμενον καὶ ἑβδομήκοντα τέσσαρας ἡμέρας ἀντιλεγομένας, ἐξότε ἐβαπτίσθη πρὸ <ἑξήκοντα ἡμερῶν> τῶν αὐθτοῦ γενεθλίων·
alla en tǭ triakostǭ ebaptisthē meta to plērōsai eikosiennea etē kai mēnas deka, tę̄ dōdekatę̄ hōs proeipon Athyr, pro hex eikōn Noembriōn, kai meta tauta kēryxas * eniauton kyriou dekton kai hebdomēkonta tessaras hēmeras antilegomenas, exote ebaptisthē pro <prōton> eniauton allon eniautonantilegomenon kai hebdomēkonta tessaras hēmeras antilegomenas, exote ebaptisthē pro <hexēkonta hēmerōn> tōn authtou genethliōn;
but was baptized in his thirtieth year, after completing twenty-nine years and ten months, on the twelfth of Athyr, as I said before, the sixth before the Ides of November; and after this he preached … an acceptable year of the Lord, another year that was spoken against, and seventy-four days spoken against—from when he was baptized, sixty days before his birthday;
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ's ministry lasted beyond thirty years.
- Holl marks a gap (*); the digital text repeats part of this section, and it is translated once.
Cite (SBL): Epiphanius, Pan. 51.28.2 (Holl GCS 25/31:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.28.3Holl GCS 25/31:299
ὥστε εἶναι τὰ πάντα ἔτη τῆς ἐνσάρκου αὐτοῦ παρουσίας ἕως τοῦπάθους ἀπὸ τῆς γεννήσεως λݲβݲ ἔτη καὶ οݲδݲ ἡμέρας, ἀπὸ δὲ ἀρχῆς * ὑπατείας Σιλανοῦ καὶ Νερούα δύο ἔτη καὶ ρݲλݲδݲ ἡμέρας. καὶ ἐλήλεγκται μὲν ἐνταῦθα ὁ προειρημένος Οὐαλεντῖνος καὶ οἱ πολλοὶ οἱ κατʼ αὐτὸν ἀφραίνοντες.
hōste einai ta panta etē tēs ensarkou autou parousias heōs toupathous apo tēs gennēseōs lݲbݲ etē kai oݲdݲ hēmeras, apo de archēs * hypateias Silanou kai Neroua dyo etē kai rݲlݲdݲ hēmeras. kai elēlenktai men entautha ho proeirēmenos Oualentinos kai hoi polloi hoi katʼ auton aphrainontes.
so that all the years of his coming in the flesh until the passion, from his birth, are 32 years and 74 days, and from the beginning of … the consulship of Silanus and Nerva, two years and 134 days. And here the Valentinus mentioned before, and the many who rave along with him, have been refuted.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The total of thirty-two years refutes Valentinus.
- Holl marks a gap (*) in the text.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.28.3 (Holl GCS 25/31:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.28.4Holl GCS 25/31:299
ἠλέγχθησαν δὲ καὶ οἱ ἀποβαλλόμενοι τὸ κατὰ ἱωάννην εὐαγγέλιον, οὓς δικαίως Ἀλόγους καλέσαιμι, ἐπειδὴ τὸν Λόγον τοῦ θεοῦ ἀποβάλλονται, τὸν διὰ Ἰωάννου κηρυχθέντα πατρικὸν θεὸν Λόγον, ἀπʼ οὐρανοῦ κατεληλυθότα καὶ σωτηρίαν ἡμῖν ἐργασάμενον <διὰ> τῆς πάσης ἐνσάρκου αὐτοῦ παρουσίας,
ēlenchthēsan de kai hoi apoballomenoi to kata hiōannēn euangelion, hous dikaiōs Alogous kalesaimi, epeidē ton Logon tou theou apoballontai, ton dia Iōannou kērychthenta patrikon theon Logon, apʼ ouranou katelēlythota kai sōtērian hēmin ergasamenon <dia> tēs pasēs ensarkou autou parousias,
Refuted too are those who reject the Gospel according to John, whom I may justly call Alogi, since they reject the Word of God—the Father's God the Word proclaimed through John, who came down from heaven and worked salvation for us through his whole coming in the flesh—
Notes and citation
Summary: The Alogi, who reject John, are also refuted.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 51.28.4 (Holl GCS 25/31:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.28.5Holl GCS 25/31:299
ὅτι ἀπὸ τε τῶν ὑπατειῶν καὶ ἀπὸ τῶν ἐτῶν καὶ ἀπὸ τῆς συστάσεωςω τοῦ προξήτου Ἠσαΐου καὶ ἀπὸ τοῦ κατὰ Λουκᾶν εὐαγγελίιου καὶ ἀπὸ τοὺ κατᾶ Ἰωάννην. καὶ ἀπὸ τοῦ κατὰ Ματθαῖον καὶ ἀπὸ τοῦ κατὰ μάρκον καὶ ἁπαξαπλῶς πανταχόθεν ἡλέγχθησαν οἱ πεπλανημένοι,
hoti apo te tōn hypateiōn kai apo tōn etōn kai apo tēs systaseōsō tou proxētou Ēsaïou kai apo tou kata Loukan euangeliiou kai apo tou kata Iōannēn. kai apo tou kata Matthaion kai apo tou kata markon kai hapaxaplōs pantachothen hēlenchthēsan hoi peplanēmenoi,
since from the consulships, from the years, from the testimony of the prophet Isaiah, from the Gospel according to Luke, from that according to John, from that according to Matthew, and from that according to Mark—in short, from every side—those who have gone astray have been refuted:
Notes and citation
Summary: Every line of evidence refutes them.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.28.5 (Holl GCS 25/31:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.28.6Holl GCS 25/31:299
ὅτι οὐ μόνον ἓν Πάσχα μετὰ τὴν ἀρχὴν τοῦ κηρύγματος κατὰ περίοδον χρόνου ἐνιαυτοῦ ἀπετέλεσεν, ἀλλὰ καὶ περιόδους τριῶν ὑπατειῶν παρὰ τι ἐπλήρωσε μετὰ τὸ ἀπὸ τοῦ Ἰωάννου βάπτισμα.
hoti ou monon hen Pascha meta tēn archēn tou kērygmatos kata periodon chronou eniautou apetelesen, alla kai periodous triōn hypateiōn para ti eplērōse meta to apo tou Iōannou baptisma.
that after the beginning of his preaching he did not keep only one Pascha within the course of a year, but completed the periods of nearly three consulships after his baptism by John.
Notes and citation
Summary: Christ's ministry spanned nearly three years.
Cite (SBL): Epiphanius, Pan. 51.28.6 (Holl GCS 25/31:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.28.7Holl GCS 25/31:299–300
καὶ ἐξέπεσεν ὁ τῶν ἀπαρακολουθήτων λόγος παντάπασι τῆς πλάνης * καὶ ἀνοίας καὶ ἀμαθίας, οὐ μόνο μὴ γινωσκούσης τὴν ἑαυτῆς ζωήν, ἀλλὰ καὶ φευδῶς κατὰ τῆς ἀληθείας μὰτην ἐπιστρατευομένης.
kai exepesen ho tōn aparakolouthētōn logos pantapasi tēs planēs * kai anoias kai amathias, ou mono mē ginōskousēs tēn heautēs zōēn, alla kai pheudōs kata tēs alētheias matēn epistrateuomenēs.
And the argument of those who do not follow the sense has fallen completely from … of their error and folly and ignorance, which not only does not know its own life, but also falsely and vainly wages war against the truth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Alogi's argument collapses.
- Holl marks a gap (*) in the text.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.28.7 (Holl GCS 25/31:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-28-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 29
51.29.1Holl GCS 25/31:300
29. Εὑρήκαμεν γὰρ καὶ ἐμφερόμενόν που <ἐν> τοῖς λόγοις τούτοις γεγραμμένον ὅτι ὁ ἐκ τοῦ θεοῦ Λόγος [τοῦ θεοῦ] ἐγεννήθη περὶ τὸ τεσσαραδοστὸν ἔτος Αὐγούστου, ὅπερ λέληθε τ[ον γρα΄φαντα, ἢ τῆς διὰ τοῦ βῆτα φήφου ἀπαλειφθείσης καὶ τοῦ μῦ μόνον παραμεμενηκότος μ ἐποίησε μόνα ἔτη· τῷ γὰρ τεσσαρακοστῷ δευτέρῳ ἔτει Αὐγούστου ἐγεννήθη.
29. Heurēkamen gar kai empheromenon pou <en> tois logois toutois gegrammenon hoti ho ek tou theou Logos [tou theou] egennēthē peri to tessaradoston etos Augoustou, hoper lelēthe t[on gra΄phanta, ē tēs dia tou bēta phēphou apaleiphtheisēs kai tou my monon paramemenēkotos m epoiēse mona etē; tǭ gar tessarakostǭ deuterǭ etei Augoustou egennēthē.
29. We have also found it stated somewhere in these writings that the Word from God was born around the fortieth year of Augustus. This escaped the notice of the one who wrote it; or else, when the numeral beta had been erased and only mu remained, the mu made it forty years only. For he was born in the forty-second year of Augustus.
Notes and citation
Summary: A text dating the birth to Augustus's fortieth year arose from a lost numeral.
- In Greek numerals μβʹ is 42 and μʹ is 40. Which writings Epiphanius means is unclear.
Cite (SBL): Epiphanius, Pan. 51.29.1 (Holl GCS 25/31:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.29.2Holl GCS 25/31:300
φάσκει δὲ ὅτι πρὸ δεκαδύο καλανδῶν Ἰουλίων ἢ Ἰουνίων (οὐκ ἔχω λέγειν) ἐν ὑπατείᾳ Σουλπικίου Καμμαρίνου † Βεττέῳ Πομπηιανῷ ὑπάτοις <συνελήφθη>·
phaskei de hoti pro dekadyo kalandōn Iouliōn ē Iouniōn (ouk echō legein) en hypateią Soulpikiou Kammarinou † Betteǭ Pompēianǭ hypatois <synelēphthē>;
And it says that he was conceived on the twelfth day before the Kalends of July or of June (I cannot say which), in the consulship of Sulpicius Camerinus and … Betteus Pompeianus being consuls;
Textual problem in this passage: see the notes.
Notes and citation
Summary: The same text dates the conception to June or May.
- Holl marks the text as corrupt (†) before the second consul's name.
Cite (SBL): Epiphanius, Pan. 51.29.2 (Holl GCS 25/31:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.29.3Holl GCS 25/31:300
<καὶ> τοῦτο δὲ ἐσκόπησα, ὅτι οἱ εἰπόντες τὴν ἡμέραν τῆς συλλήφεως καὶ ὡς εὐηγγελίσατο ὁ Γαβριὴλ τὴν παρθένον, εἶπαν <τοῦτο διὰ> τὴν ὑπόνοιαν [τῶν] τινῶν † λεγόντων ἐν παραδόσει ὡς ὅτι διὰ ἑπτὰ μηνῶν ἐγεννήθη.
<kai> touto de eskopēsa, hoti hoi eipontes tēn hēmeran tēs syllēpheōs kai hōs euēngelisato ho Gabriēl tēn parthenon, eipan <touto dia> tēn hyponoian [tōn] tinōn † legontōn en paradosei hōs hoti dia hepta mēnōn egennēthē.
And I have considered this too: those who stated the day of the conception, when Gabriel brought the good news to the virgin, said this because of the notion of certain people who … say in a tradition that he was born after seven months.
Textual problem in this passage: see the notes.
Luke 1:26 (allusion, medium confidence)
Notes and citation
Summary: The date reflects a tradition of a seven-month pregnancy.
- Holl marks the text as corrupt (†). The editor deletes an article (τῶν).
Cite (SBL): Epiphanius, Pan. 51.29.3 (Holl GCS 25/31:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.29.4Holl GCS 25/31:300
εὑρήκαμεν γὰρ ἀπὸ τούτου τοῦ † προπόσωνν ἕως ἑνδεκάτης Τθβὶ καὶ πρὸ ὀκτὼ εἰδῶν Ἰανουαρίων, ὅτε ἀληθὼς τὰ θεοφάνεια ἐγένετο καὶ ἐγεννήθη, ἑπτὰ μηνῶν χρόνον κατὰ τὸν σεληνιακὸν δρόμον παρὰ ἡμέρας τέσσαρας.
heurēkamen gar apo toutou tou † proposōnn heōs hendekatēs Tthbi kai pro oktō eidōn Ianouariōn, hote alēthōs ta theophaneia egeneto kai egennēthē, hepta mēnōn chronon kata ton selēniakon dromon para hēmeras tessaras.
For we have found that from this … to the eleventh of Tybi, the eighth before the Ides of January, when the Theophany truly took place and he was born, is a period of seven months by the lunar course, less four days.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The interval from that date to 6 January is about seven months.
- Holl marks the text as corrupt (†).
Cite (SBL): Epiphanius, Pan. 51.29.4 (Holl GCS 25/31:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.29.5Holl GCS 25/31:300
ὥστε οὖν εἰ εὕροις ἐνν παρασημειώσεσί που <ταῦτα> γεγραμμένα, μὴ σφάλλου περὶ τὴν εἴδησιν. τῷ μὲν γὰρ ὄντι ἡ βεβαία γέννησις τοῦ Χριστοῦ Τυβὶ ἑνδεκάτη ἐστί.
hōste oun ei heurois enn parasēmeiōsesi pou <tauta> gegrammena, mē sphallou peri tēn eidēsin. tǭ men gar onti hē bebaia gennēsis tou Christou Tybi hendekatē esti.
So if you find these things written somewhere in marginal notes, do not be misled in your knowledge. For in truth the certain date of Christ's birth is the eleventh of Tybi.
Notes and citation
Summary: Christ's birth is certainly on 11 Tybi.
Cite (SBL): Epiphanius, Pan. 51.29.5 (Holl GCS 25/31:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.29.6Holl GCS 25/31:300–301
τινὲς δὲ φασιν ὡς δέκα μῆνας ἐνεκυμονήθη παρὰ ἡμέρας ιݲδݲ καὶ ὥρας ὀκτώ, ὡς εἶναι ἐννέα μῆνας καὶ ἡμέρας δεκαπέντε καὶ ὥρας τέσσαρας, αἰνιττόμενοι τὸ παρὰ τῷ Σολομῶντι εἰρημένον »δεκαμηνιαίῳ χρόνῳ παγεὶς ἐν αἵματι«.
tines de phasin hōs deka mēnas enekymonēthē para hēmeras iݲdݲ kai hōras oktō, hōs einai ennea mēnas kai hēmeras dekapente kai hōras tessaras, ainittomenoi to para tǭ Solomōnti eirēmenon »dekamēniaiǭ chronǭ pageis en haimati«.
But some say that he was carried in the womb ten months less fourteen days and eight hours, so that it is nine months and fifteen days and four hours, hinting at what is said in Solomon, “compacted in blood in a period of ten months.”
Notes and citation
Summary: Some reckon a ten-month pregnancy, following Wisdom.
Extrabiblical texts: Wis 7:2 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Epiphanius, Pan. 51.29.6 (Holl GCS 25/31:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.29.7Holl GCS 25/31:301
ὅμως ἐκ πανταχόθεν <δέδεικται ὅτι τῇ> ἑνδεκάτῃ Τυβὶ κατʼ Αἰγυπτίους ἡ προειρημένη τοῦ κυρίου ἔνσαρκος γέννησις ἐγένετο. καὶ περὶ αὐτὴν τὴν ἑνδεκάτην μετά ἔτη τριάκοντα γέγονε τὸ πρῶτον σημεῖον ἐν κανᾷ τῆς Γαλλιλαίας, ὅτι τὸ ὕδωρ οἶνος ἐγένετο.
homōs ek pantachothen <dedeiktai hoti tę̄> hendekatę̄ Tybi katʼ Aigyptious hē proeirēmenē tou kyriou ensarkos gennēsis egeneto. kai peri autēn tēn hendekatēn meta etē triakonta gegone to prōton sēmeion en kaną tēs Gallilaias, hoti to hydōr oinos egeneto.
Nonetheless it has been shown from every side that the Lord's birth in the flesh took place on the eleventh of Tybi by the Egyptians' reckoning. And around that same eleventh, thirty years later, the first sign took place in Cana of Galilee, when the water became wine.
John 2:9 (allusion, high confidence)
Notes and citation
Summary: Cana fell on the anniversary of the birth.
Cite (SBL): Epiphanius, Pan. 51.29.7 (Holl GCS 25/31:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-29-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 30
51.30.1Holl GCS 25/31:301
30. διὸ καὶ ἐν πολλοῖς τόποις ἄχρι τῆς δεῦτο τουτὶ γίνεται διὰ τὸ τότε γεγενημένον θεοσήμειον εἰς μαρτύριον τοῖς ἀπιστοῦσιν, ὡς μαρτυροῦσιν ἐν πολλοῖς τόποις τηγαί τε καὶ ποταμοὶ εἰς οἶνον ματαβαλλόμενοι·
30. dio kai en pollois topois achri tēs deuto touti ginetai dia to tote gegenēmenon theosēmeion eis martyrion tois apistousin, hōs martyrousin en pollois topois tēgai te kai potamoi eis oinon mataballomenoi;
30. That is why in many places, down to the present, this happens because of the divine sign done then, as a testimony to the unbelieving, as springs and rivers in many places bear witness by being changed into wine:
Notes and citation
Summary: Springs said to turn to wine commemorate Cana.
Cite (SBL): Epiphanius, Pan. 51.30.1 (Holl GCS 25/31:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.2Holl GCS 25/31:301
Κιβύρης μὲν τῆς πόλεως τῆς Καρίας ἡ πηγή, καθʼ ἣν ἤντλησαν ὥραν οἱ διάκονοι καὶ εἶπεν »δότε τῷ ἀρχιτρικλίνῳ«· μαρτυρεῖ δὲ καὶ ἡ ἐν Γεράσῃ τῆς Ἀραβίας πηγὴ ὡσαύτως· αὐτοὶ <γὰρ ἡμεῖς> πεπώκαμεν ἀπὸ τὴς Κιβθρ<ικ>ῆς, ἡμέτεροι δὲ ἀδελφοῖ ἀπὸ τῆς ἐν Γεράσῃ πηγῆς τῆς ἐν τῷ μαρτυρίῶ.
Kibyrēs men tēs poleōs tēs Karias hē pēgē, kathʼ hēn ēntlēsan hōran hoi diakonoi kai eipen »dote tǭ architriklinǭ«; martyrei de kai hē en Gerasę̄ tēs Arabias pēgē hōsautōs; autoi <gar hēmeis> pepōkamen apo tēs Kibthr<ik>ēs, hēmeteroi de adelphoi apo tēs en Gerasę̄ pēgēs tēs en tǭ martyriō.
the spring of Cibyra, the city of Caria, at the same hour at which the servants drew the water and he said, “Give it to the master of the feast”; and the spring in Gerasa of Arabia likewise bears witness. For we ourselves have drunk from the Cibyran spring, and our brothers from the spring in the martyr's shrine at Gerasa.
John 2:8 (quotation, high confidence)
Notes and citation
Summary: Epiphanius says he drank from the spring at Cibyra.
Cite (SBL): Epiphanius, Pan. 51.30.2 (Holl GCS 25/31:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.3Holl GCS 25/31:301–302
πολλοὶ δὲ καὶ ἐν Αἰυύπτῳ περὶ τοῦ Νείλου τοῦτο μαρτυροῦσι. διόπερ ἐν τῇ ἑνδεκάτῃ τοῦ Τθβὶ κατʼ Αἰγυπτίους πάντες ὑδρεύονται ὕδωρ καὶ ἀποτιθέασιν ἐν αὐτῇ τῇ Αἰγύπτῳ καὶ ἐν πολλαῖς πατρίσιν.
polloi de kai en Aiyyptǭ peri tou Neilou touto martyrousi. dioper en tę̄ hendekatę̄ tou Tthbi katʼ Aigyptious pantes hydreuontai hydōr kai apotitheasin en autę̄ tę̄ Aigyptǭ kai en pollais patrisin.
And many in Egypt bear witness to this about the Nile too. That is why on the eleventh of Tybi, by the Egyptians' reckoning, everyone draws water and stores it, in Egypt itself and in many countries.
Notes and citation
Summary: In Egypt water is drawn on 11 Tybi.
Cite (SBL): Epiphanius, Pan. 51.30.3 (Holl GCS 25/31:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.4Holl GCS 25/31:302
οὕτως γὰρ εὑρίσκεται μετὰ τὴν δωδεκάτην Ἀθύρ, ἀπελθόντος καὶ πειρασθέντος τεσσαράκοντα ἡμέρας καὶ ἐλθόντος εἰς Ναζαρὲτ καὶ μείναντος ὡσεὶ ἑβδομάδας δύο καὶ ἡμέρας τρεῖς, κατελθεῖν ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην διατελέσαι τε πρώτην καὶ δευτέραν ἡμέαν καὶ ἀνακάμψαι εἰς Ναζαρὲτ καὶ μεῖναι ὡσαύτως πρώτην καὶ δευτέραν ἡμέραν καὶ ἐξελθεῖν τῇ
houtōs gar heurisketai meta tēn dōdekatēn Athyr, apelthontos kai peirasthentos tessarakonta hēmeras kai elthontos eis Nazaret kai meinantos hōsei hebdomadas dyo kai hēmeras treis, katelthein epi ton Iordanēn pros ton Iōannēn diatelesai te prōtēn kai deuteran hēmean kai anakampsai eis Nazaret kai meinai hōsautōs prōtēn kai deuteran hēmeran kai exelthein tę̄
For so it is found that after the twelfth of Athyr he went away and was tempted forty days, came to Nazareth and stayed about two weeks and three days, went down to the Jordan to John and spent a first and a second day, returned to Nazareth and likewise stayed a first and a second day, and went out on the
Notes and citation
Summary: Epiphanius recounts the days between the baptism and Cana.
Cite (SBL): Epiphanius, Pan. 51.30.4 (Holl GCS 25/31:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.5Holl GCS 25/31:302
τρίτῃ ἐν Κανᾷ τῆς Γαλιλαίας, ὡς πληροῦσθαι τὰς πάσας ἡμέρας ξݲ ἀπὸ τοῦ βαπτίσματος, τεσσαράκοντα μὲν τοῦ πειρασμοῦ καὶ τὰς εἰς ναζαρὲτ δύο ἑβδομάδας <καὶ δύο ἡμέρας> καὶ τὰς ἄλλας δύο, καὶ τῇ τρίτῃ τὸ σημεῖον τοῦ ὕδατος ἐν τῷ γάμῳ γεγενῆσθαι.
tritę̄ en Kaną tēs Galilaias, hōs plērousthai tas pasas hēmeras xݲ apo tou baptismatos, tessarakonta men tou peirasmou kai tas eis nazaret dyo hebdomadas <kai dyo hēmeras> kai tas allas dyo, kai tę̄ tritę̄ to sēmeion tou hydatos en tǭ gamǭ gegenēsthai.
third day to Cana of Galilee; so that all the sixty days from the baptism are completed—forty of the temptation, the two weeks and two days at Nazareth, and the other two—and on the third the sign of the water took place at the wedding.
John 2:1 (allusion, high confidence)
Notes and citation
Summary: Sixty days separate the baptism from Cana.
Cite (SBL): Epiphanius, Pan. 51.30.5 (Holl GCS 25/31:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.6Holl GCS 25/31:302
μετέπειτα ἡκέναι αὐτὸν ἐν Καφαρναοὺμ καὶ ἐργάσασθαι ἕτερα, ὡς ἔφαμεν πολλάκις, καὶ πάλιν εἰς Ναζαρὲτ ἀνελθόνα ἀναγνῶναι τὸ βιβλίον Ἠσαΐου τοῦ προφήτου. διὸ λέγουσι »ποίησον καὶ ὧδε σημεῖα ὅσα ἠκούσαμενν ἐν Καφαρναούμ σε πεποιηκέναι«·
metepeita hēkenai auton en Kapharnaoum kai ergasasthai hetera, hōs ephamen pollakis, kai palin eis Nazaret anelthona anagnōnai to biblion Ēsaïou tou prophētou. dio legousi »poiēson kai hōde sēmeia hosa ēkousamenn en Kapharnaoum se pepoiēkenai«;
Afterwards he came to Capernaum and worked other signs, as we have often said, and went up again to Nazareth and read the book of Isaiah the prophet. That is why they say, “Do here too the signs we heard you did in Capernaum”;
Luke 4:17 (allusion, high confidence) · Luke 4:23 (quotation, medium confidence)
Notes and citation
Summary: The Nazareth sermon followed signs at Capernaum.
Cite (SBL): Epiphanius, Pan. 51.30.6 (Holl GCS 25/31:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.7Holl GCS 25/31:302
ὕστερον δὲ πάλιν ἐλθόντα αὐτὸν εἰ καφαρναοὺμ ἐκεῖθεν διαβῆναι ἐπὶ τὴν λίμνην εἴτʼ οὖν θάλασσαν Γεννησαρέθ, τέλεόν <τε> τοῦς περὶ Πέτρον ἐκλελέχθαι καὶ οὕτως ἐκεῖθεν συνάψαι τὴν πᾶσαν τοῦ κηρύγματος τελείωσιν.
hysteron de palin elthonta auton ei kapharnaoum ekeithen diabēnai epi tēn limnēn eitʼ oun thalassan Gennēsareth, teleon <te> tous peri Petron eklelechthai kai houtōs ekeithen synapsai tēn pasan tou kērygmatos teleiōsin.
later, having come again to Capernaum, he crossed from there to the lake, or sea, of Gennesaret; Peter and his companions were definitively chosen, and so from there he joined together the whole completion of the preaching.
Luke 5:1 (allusion, high confidence)
Notes and citation
Summary: The definitive call of Peter came later at Gennesaret.
Cite (SBL): Epiphanius, Pan. 51.30.7 (Holl GCS 25/31:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.8Holl GCS 25/31:302–303
κατὰ γὰρ την ἀκολουθίαν, ὡς ἔφαμεν, μετὰ τὰς μݲ <ἡμέρας> και τὰς ἅλλας δύο ἑβδομάδας καὶ δύο ἡμέρας τὰς <ἐν Ναζαρὲτ> πρὸς Ἰωάννην ἐγένετο πρώτην ἡμέρανκαὶ τὴν αὔριιον· <ἀπ᾿> αὐτοῦ δὲ ἀνακάμψαντος Ναζαρὲτ καὶ μείναντος ἀπὸ ὥρας δεκάτης ἄχρι ἑσπέρας, τῇ δὲ ἄλλῃ ἡμέρᾳ ἐξελθόντος καὶ συναντή- σαντος Φιλίππῳ ὅ εἰσι δύο ἡμέραι,
kata gar tēn akolouthian, hōs ephamen, meta tas mݲ <hēmeras> kai tas hallas dyo hebdomadas kai dyo hēmeras tas <en Nazaret> pros Iōannēn egeneto prōtēn hēmerankai tēn auriion; <ap᾿> autou de anakampsantos Nazaret kai meinantos apo hōras dekatēs achri hesperas, tę̄ de allę̄ hēmerą exelthontos kai synantē- santos Philippǭ ho eisi dyo hēmerai,
For according to the sequence, as we said, after the forty days and the other two weeks and two days at Nazareth, the first day and the next were spent with John; and when he had returned from him to Nazareth and stayed from the tenth hour until evening, and on the next day went out and met Philip—which makes two days—
John 1:39 (allusion, high confidence) · John 1:43 (allusion, high confidence)
Notes and citation
Summary: The sequence of days is recounted again.
Cite (SBL): Epiphanius, Pan. 51.30.8 (Holl GCS 25/31:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.9Holl GCS 25/31:303
λοιπὸν τὸ ἀμετάστατον τῆς ἀκριβείας τὸ εὐαγγέλιον δείκνυσιν διὰ τὰς πρύτας δύο, ἃς ἐλθὼν ἔμεινεν, <λέγον> »τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας«, ὅπερ σύμβολον ἦν τῆς ἐκκλησίας· ἐν γὰρ τῇ
loipon to ametastaton tēs akribeias to euangelion deiknysin dia tas prytas dyo, has elthōn emeinen, <legon> »tę̄ tritę̄ hēmerą gamos egeneto en Kaną tēs Galilaias«, hoper symbolon ēn tēs ekklēsias; en gar tę̄
the gospel then shows its unshakable exactness because of the first two days, which he stayed after coming, saying, “On the third day there was a wedding in Cana of Galilee”; this was a symbol of the church. For on the
John 2:1 (quotation, high confidence)
Notes and citation
Summary: The wedding at Cana symbolizes the church.
Cite (SBL): Epiphanius, Pan. 51.30.9 (Holl GCS 25/31:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.10Holl GCS 25/31:303
τρίτῃ ἡμέρᾳ τῆς ἐν τῇ καρδίᾳ τῆς γῆς αὐτοῦ πραγματείας, ἧς † ἐν τῇ γῇ ἐποίησε μετὰ τὸ πάθος, ἀναστὰς γάμον συνῆπτε τῇ Κανᾷ· Κανᾶ γὰρ ἑρμηνός·
tritę̄ hēmerą tēs en tę̄ kardią tēs gēs autou pragmateias, hēs † en tę̄ gę̄ epoiēse meta to pathos, anastas gamon synēpte tę̄ Kaną; Kana gar hermēnos;
third day of his work in the heart of the earth, which … he did in the earth after the passion, having risen he joined in marriage with Cana; for Cana is interpreted
Textual problem in this passage: see the notes.
Matt 12:40 (allusion, high confidence)
Notes and citation
Summary: Cana on the third day prefigures the resurrection and Christ's marriage to the church.
- Holl marks the text as corrupt (†).
Cite (SBL): Epiphanius, Pan. 51.30.10 (Holl GCS 25/31:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.11Holl GCS 25/31:303
ἡ κτησαμένη. τίς δέ ἐστιν ἡ κτησαμένη ἀλλʼ ἢ ἡ κληρονόμος περὶ ἧς ὁ ψαλμῳδὸς ἐν τῷ πέμπτῳ ψαλμῷ ἔλεγεν »ὑπὲρ τῆς κληρονομούσης« καὶ τὰ ἑξῆς; γάμος γὰρ ὡς ἀληθῶς οῠτος εὐλογημένος, ἀπὸ τοῦ τύπου ἐκείνου λαβὼν τὴν πρόφασιν.
hē ktēsamenē. tis de estin hē ktēsamenē allʼ ē hē klēronomos peri hēs ho psalmǭdos en tǭ pemptǭ psalmǭ elegen »hyper tēs klēronomousēs« kai ta hexēs? gamos gar hōs alēthōs outos eulogēmenos, apo tou typou ekeinou labōn tēn prophasin.
“she who has acquired.” And who is she who has acquired but the heiress, of whom the psalmist spoke in the fifth psalm, “For her who inherits,” and so on? For this is truly a blessed marriage, taking its occasion from that type.
Ps 5:1 (quotation, medium confidence)
Notes and citation
Summary: Cana means 'she who acquired', the church as heiress.
- “For her who inherits” is the Septuagint title of Psalm 5.
Cite (SBL): Epiphanius, Pan. 51.30.11 (Holl GCS 25/31:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.12Holl GCS 25/31:303
ἐκεῖ μὲν γὰρ γάμος ἦν αἰσθητὸς ἐν Κανᾷ τῆς Γαλιλαίας καὶ ὕδωρ ἀληθῶς οἶνος γεγονός· καὶ ἐκλήθη κατὰ δύο τρόπους, ἵνα τὸ ὑδαρὲς τῶν ἐν τῷ κόσμῳ ἐκβαχευομένων ἐπιστύψῃ <διὰ> τοῦ γάμου εἰς σωφροσύνην καὶ εἰς σεμνότητα, καὶ ἵνα τὸ λεῖπον ἐπιδιορθώσηται εἰ εὐφρασίαν <διὰ> τοῦ λυσιπόνου οἴνου καὶ τῆς χάριτος,
ekei men gar gamos ēn aisthētos en Kaną tēs Galilaias kai hydōr alēthōs oinos gegonos; kai eklēthē kata dyo tropous, hina to hydares tōn en tǭ kosmǭ ekbacheuomenōn epistypsę̄ <dia> tou gamou eis sōphrosynēn kai eis semnotēta, kai hina to leipon epidiorthōsētai ei euphrasian <dia> tou lysiponou oinou kai tēs charitos,
For there, in Cana of Galilee, there was a wedding perceptible to the senses, and water truly became wine. And he was invited for two reasons: to draw together, through marriage, the watery looseness of those who revel wildly in the world into self-control and dignity; and to make good what was lacking, toward gladness, through the wine that relieves toil and through grace,
John 2:1 (allusion, high confidence)
Notes and citation
Summary: Christ attended Cana to sanctify marriage and give gladness.
Topics: Marriage
Cite (SBL): Epiphanius, Pan. 51.30.12 (Holl GCS 25/31:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-12). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.13Holl GCS 25/31:303
ἵνα κατὰ πάντα τρόπον ἀποφράξῃ τὰ στόματα τῶν κατὰ τοῦ † κυρίου ἐπεγειρομένων καὶ ἵνα δείξῃ ὅτι αὐτὸς θεός ἐστι σὺν πατρὶ καὶ ἁγίῳ πνεύματι αὐτοῦ, τὸ ὕδωρ τῇ ἀμπέλῳ παρέχων χροΐζων <τε> αὐτὸ ἐνν αὐτῇ εἰς οἶνον εἰς εὐφρασίαν ἀνθρώπων. ἐν ἄλλῳ δὲ τόπῳ μακρότερον περὶ τούτων διηγησάμεθα, ἐνταῦθα δὲ ὡς ἐν παρεκβάσει διέδραμον τὸν λόγον.
hina kata panta tropon apophraxę̄ ta stomata tōn kata tou † kyriou epegeiromenōn kai hina deixę̄ hoti autos theos esti syn patri kai hagiǭ pneumati autou, to hydōr tę̄ ampelǭ parechōn chroïzōn <te> auto enn autę̄ eis oinon eis euphrasian anthrōpōn. en allǭ de topǭ makroteron peri toutōn diēgēsametha, entautha de hōs en parekbasei diedramon ton logon.
so as to stop in every way the mouths of those who rise up against the … Lord, and to show that he himself is God with the Father and his Holy Spirit, supplying water to the vine and coloring it within the vine into wine, for the gladness of men. We have narrated these things at greater length in another place; here I have run through the account as a digression.
Textual problem in this passage: see the notes.
Ps 104:15 (echo, low confidence)
Notes and citation
Summary: The miracle shows Christ is God, who turns water into wine in every vine.
- Holl marks the text as corrupt (†) before “Lord”.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.30.13 (Holl GCS 25/31:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-13). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.30.14Holl GCS 25/31:303–304
ὅμως δύο Πάσχα μὲν μετὰ τὴν ἀρχὴν τοῦ κηρύγματος ὁ σωτὴρ ποιεῖται καὶ τῷ τρίτῳ πάσχει, ὠς πληροῦσθαι τὰ ἤδη μοι κατὰ λεπτὸν εἰρημένα περὶ ἡμερῶν καὶ μηνῶν καὶ ὑπατειῶν. καὶ πανταχόθεν διέπεσεν τούτων πεπλανημένος ὁ λόγος, τῶν εὐαγγελίων συνῳδὰ πρὸς ἄλληλα ἐχόντων καὶ μηδʼ ὁποτέρου τῶν εὐαγγελιστῶν ἀντίθετα πρὸς τὸν ἕτερον ἔχοντος.
homōs dyo Pascha men meta tēn archēn tou kērygmatos ho sōtēr poieitai kai tǭ tritǭ paschei, ōs plērousthai ta ēdē moi kata lepton eirēmena peri hēmerōn kai mēnōn kai hypateiōn. kai pantachothen diepesen toutōn peplanēmenos ho logos, tōn euangeliōn synǭda pros allēla echontōn kai mēdʼ hopoterou tōn euangelistōn antitheta pros ton heteron echontos.
Nevertheless, the Savior keeps two Paschas after the beginning of the preaching and suffers at the third, so that what I have already said in detail about days and months and consulships is fulfilled. And from every side their deluded argument has collapsed, since the Gospels agree with one another and neither evangelist holds anything contrary to the other.
Notes and citation
Summary: Two Passovers followed by the third of the passion; the Gospels agree.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.30.14 (Holl GCS 25/31:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-30-14). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 31
51.31.1Holl GCS 25/31:304
31. Ἐλεύσομαι δὲ πάλιν εἰς τὸ προκείμενον. φάσκει πάλιν ὁ Λουκᾶς, μαρτυρῶν μου τοῖς πολυμερῶς καὶ πολυτρόπως εἰρημένοις, ὅτι »ἐγένετο ἐν σαββάτῳ δευτεροπρώτῳ«, ἵνα δείξῃ σάββατον πρῶτον εἶναι τὸ ἀπʼ ἀρχῆς ὁρισθὲν καὶ ῥηθὲν ὑπὸ τοῦ κυρίου ἐν τῇ κοσμοποιίᾳ, κατὰ περίοδον ἀπὸ τότε ἄχρι τοῦ δεῦρο κατὰ ἑπτὰ ἡμέρας ἀνακυκλούμενον, [τοῦτο εἶναι πρῶτον]· δεύτερον δὲ σάββατον τὸ ἀπὸ νόμου ὡρισμένον.
31. Eleusomai de palin eis to prokeimenon. phaskei palin ho Loukas, martyrōn mou tois polymerōs kai polytropōs eirēmenois, hoti »egeneto en sabbatǭ deuteroprōtǭ«, hina deixę̄ sabbaton prōton einai to apʼ archēs horisthen kai rhēthen hypo tou kyriou en tę̄ kosmopoiią, kata periodon apo tote achri tou deuro kata hepta hēmeras anakykloumenon, [touto einai prōton]; deuteron de sabbaton to apo nomou hōrismenon.
31. I will come back again to the matter before us. Luke again says, bearing witness to what I have said in many parts and in many ways, that “it happened on the second-first sabbath,” to show that the first sabbath is the one fixed from the beginning and spoken by the Lord at the making of the world, coming round in a cycle of seven days from then until now; and the second sabbath is the one fixed by the law.
Textual problem in this passage: see the notes.
Luke 6:1 (quotation, high confidence) · Gen 2:3 (allusion, medium confidence)
Notes and citation
Summary: Luke's 'second-first sabbath' distinguishes the weekly sabbath from the Passover sabbath.
- “Second-first” (δευτεροπρώτῳ) is the reading of many manuscripts at Luke 6:1. The editor deletes “this is the first” (repeated).
Cite (SBL): Epiphanius, Pan. 51.31.1 (Holl GCS 25/31:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.2Holl GCS 25/31:304
φάσκει γὰρ ὅτι »λήψῃ σαυτῷ πρόβατον ἐνιαύσιον ἄμωμον ἄρσεν (ὅπερ ἦν ἀντίτυπον τοῦ σωτῆρος) ἀπὸ δεκάτης τοῦ μηνὸς καὶ ἔσται διατερτηρμένον ἅχρι τῆς τεσσαρεσκαιδεκάτης καὶ θύσετε αὐτὸ ἑσπέρας τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ· καὶ ἔσται σοι σάββατον, ἡμέρα ἁγία, καῖ ἔδεσθε ἄζυμα ἑπτὰ ἡμέραςα καὶ ἑβδόμην ἡμέραν ποιήσεις ἁγίαν«.
phaskei gar hoti »lēpsę̄ sautǭ probaton eniausion amōmon arsen (hoper ēn antitypon tou sōtēros) apo dekatēs tou mēnos kai estai diatertērmenon hachri tēs tessareskaidekatēs kai thysete auto hesperas tę̄ tessareskaidekatę̄ hēmerą; kai estai soi sabbaton, hēmera hagia, kai edesthe azyma hepta hēmerasa kai hebdomēn hēmeran poiēseis hagian«.
For it says, “You shall take for yourself a lamb, a year old, unblemished, male (which was the antitype of the Savior), from the tenth of the month, and it shall be kept until the fourteenth, and you shall sacrifice it in the evening on the fourteenth day; and it shall be to you a sabbath, a holy day; and you shall eat unleavened bread seven days, and you shall make the seventh day holy.”
Exod 12:5 (quotation, medium confidence) · Exod 12:6 (quotation, medium confidence) · Exod 12:16 (quotation, medium confidence)
Notes and citation
Summary: The Passover lamb and the feast of unleavened bread.
- A free combination of Exod 12:3–6 and 12:15–16. The parenthesis is Epiphanius's.
Cite (SBL): Epiphanius, Pan. 51.31.2 (Holl GCS 25/31:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.3Holl GCS 25/31:304
καὶ ὁρᾶτε ὅτι δεύτερον καλεῖται σάββατον μετὰ τὸ πρῶτον σάββατον ἡ τοιαύτη ἁγία τοῦ προβάτου ἡμέρα, εἰς σάββατον ἁγιασθεῖσα, κἄν τε κυριακὴ εἴη κἄν τε δευτέρα κἄν τε τρίτη σαββάτων καταντήσῃ.
kai horate hoti deuteron kaleitai sabbaton meta to prōton sabbaton hē toiautē hagia tou probatou hēmera, eis sabbaton hagiastheisa, kan te kyriakē eiē kan te deutera kan te tritē sabbatōn katantēsę̄.
And you see that such a holy day of the lamb, consecrated as a sabbath, is called a second sabbath after the first sabbath, whether it falls on the Lord's day or on the second or third day of the week.
Notes and citation
Summary: The Passover day is a 'second sabbath'.
Cite (SBL): Epiphanius, Pan. 51.31.3 (Holl GCS 25/31:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.4Holl GCS 25/31:304
εἰς δὲ ἑπτὰ ἡμέρας πάλιν ἀνακυκλούμενον δεύτερον καλεῖται πρῶτον, ἵνα δείξῃ ἐντεῦθεν ὅτι οὐ μόνον ὁ Ἰωάννης περὶ περιόδου χρόνου ἐνιαυτῶν δύο καὶ τριῶν ἑορτῶν τοῦ Πάσχα ἐσήμανεν, ἀλλὰ καὶ ὁ Λουκᾶς καὶ οἰ ἄλλοι.
eis de hepta hēmeras palin anakykloumenon deuteron kaleitai prōton, hina deixę̄ enteuthen hoti ou monon ho Iōannēs peri periodou chronou eniautōn dyo kai triōn heortōn tou Pascha esēmanen, alla kai ho Loukas kai oi alloi.
And coming round again after seven days it is called “second-first,” to show from this that not only John indicated a period of two years and three feasts of the Pascha, but also Luke and the others.
Notes and citation
Summary: Luke too implies several Passovers.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.31.4 (Holl GCS 25/31:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.5Holl GCS 25/31:304
οὕτως γὰρ φάσκει ὁ νόμος »ἀριθμήσεις σεαυτῷ ἑπτὰ ἑβδομάδας ἀπʼ ἀρχῆς δράγματος τοῦ βαλεῖν δρέπανον ἐπʼ ἀμητῷ καὶ ποιήσεις ἑβδόμην ἑβδομάδα ἡμέραν ἁγίαν κυρίου«, σημαίνων περὶ Πεντηκοστῆς.
houtōs gar phaskei ho nomos »arithmēseis seautǭ hepta hebdomadas apʼ archēs dragmatos tou balein drepanon epʼ amētǭ kai poiēseis hebdomēn hebdomada hēmeran hagian kyriou«, sēmainōn peri Pentēkostēs.
For thus the law says, “You shall number for yourself seven weeks from the beginning of the sheaf, from putting the sickle to the harvest, and you shall make the seventh week a holy day of the Lord,” speaking of Pentecost.
Deut 16:9 (quotation, high confidence) · Deut 16:10 (quotation, medium confidence)
Notes and citation
Summary: The Law counts seven weeks to Pentecost.
Cite (SBL): Epiphanius, Pan. 51.31.5 (Holl GCS 25/31:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.6Holl GCS 25/31:304
μετὰ γὰρ τὸ θῦσαι τὸ Πάσχα εἴσω τριῶν ἡμερῶν τουτέστιν μετὰ τρεῖς ἡμέρας τοῦ προβάτου προσέταττε τὸ δράγμα εἰσφέρεσθαι, ἵνα σημάνῃ τὸ εὐλογημένον δράγμα ἐγειρόμενον ἐκ τῶν νεκρῶν μετὰ τρίτην ἡμέραν, τῆς γῆς αὐτὸ προφερούσης
meta gar to thysai to Pascha eisō triōn hēmerōn toutestin meta treis hēmeras tou probatou prosetatte to dragma eispheresthai, hina sēmanę̄ to eulogēmenon dragma egeiromenon ek tōn nekrōn meta tritēn hēmeran, tēs gēs auto propherousēs
For after the Pascha had been sacrificed, within three days—that is, three days after the lamb—he commanded the sheaf to be brought in, to signify the blessed sheaf raised from the dead after the third day, the earth bringing it forth
Lev 23:10 (allusion, high confidence) · Lev 23:11 (allusion, high confidence)
Notes and citation
Summary: The firstfruits sheaf prefigures the resurrection.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.31.6 (Holl GCS 25/31:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.7Holl GCS 25/31:304–305
καὶ αὐτοῦ αὐτὸ πάλιν κομιζομένου ἀπʼ αὐτῆς ἐν τῇ ἀναστάσει <ἐκ> τοῦ μνήματος καὶ μένοντος σὺν τοῖς μαθηταῖς τὰς τεσσαράκοντα ἡμέρας καὶ ἐπὶ τῷ τέλει τῆς Πεντηκοστῆς εἰσφέροντος αὐτὸ εἰς τὰ ἐπουράνια τῷ πατρί·
kai autou auto palin komizomenou apʼ autēs en tę̄ anastasei <ek> tou mnēmatos kai menontos syn tois mathētais tas tessarakonta hēmeras kai epi tǭ telei tēs Pentēkostēs eispherontos auto eis ta epourania tǭ patri;
and he himself taking it back from the earth in the resurrection from the tomb, remaining with the disciples the forty days, and at the end of Pentecost bringing it into the heavens to the Father:
Acts 1:3 (allusion, high confidence)
Notes and citation
Summary: Christ raised his body and bore it to the Father.
- “Pentecost” here is the fifty-day season after Easter.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.31.7 (Holl GCS 25/31:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.8Holl GCS 25/31:305
τὸ πρωτότοκον τῶν πρωτοτόκων, ἡ ἀπαρχὴ ἡ ἁγία, τὸ δράγμα ὃ ἐδράξατο ἀπὸ Μαρίας, ἡ ἀγκάλη ἡ ἐναγκαλισθεῖσα ἐν θεῷ, ὁ καρπὸς τῆς κοιλίας, ἡ ἀπαρχὴ τῆς ἅλω.
to prōtotokon tōn prōtotokōn, hē aparchē hē hagia, to dragma ho edraxato apo Marias, hē ankalē hē enankalistheisa en theǭ, ho karpos tēs koilias, hē aparchē tēs halō.
the firstborn of the firstborn, the holy firstfruits, the sheaf which he gathered from Mary, the armful embraced in God, the fruit of the womb, the firstfruits of the threshing floor.
1 Cor 15:20 (echo, medium confidence) · Luke 1:42 (echo, medium confidence)
Notes and citation
Summary: Christ's humanity is the firstfruits from Mary.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.31.8 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.9Holl GCS 25/31:305
οὐκέτι γὰρ μετὰ Πεντηκοστὴν τὸ δρέπανον ἀπαρχὴν θεῷ προσφέρει· »οὐκέτι γὰρ κύριος ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει« κατὰ τὸ γεγραμμένον.
ouketi gar meta Pentēkostēn to drepanon aparchēn theǭ prospherei; »ouketi gar kyrios apothnę̄skei, thanatos autou ouketi kyrieuei« kata to gegrammenon.
For after Pentecost the sickle no longer brings firstfruits to God; for “the Lord no longer dies; death no longer has dominion over him,” as it is written.
Rom 6:9 (quotation, high confidence)
Notes and citation
Summary: Christ's sacrifice is not repeated.
- Rom 6:9 has “Christ”; Epiphanius writes “the Lord”.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.31.9 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.10Holl GCS 25/31:305
καὶ ὁρᾷς πόσα θεοῦ μυστήρια προετύπου ὁ νόμος καὶ ἐπλήρου τὸ εὐαγγέλιον. πόθεν δὲ οὐκ ἔχομεν τούτων δεῖξαι τὴν σαφήνειαν; διὰ δὲ τὸ μὴ εἰς πλάτο φέρειν τὸν λόγον ἐπὶ τὴν ἀκολουθίαν πάλιν ἐπιστρεπτέον.
kai horąs posa theou mystēria proetypou ho nomos kai eplērou to euangelion. pothen de ouk echomen toutōn deixai tēn saphēneian? dia de to mē eis plato pherein ton logon epi tēn akolouthian palin epistrepteon.
And you see how many mysteries of God the law prefigured and the gospel fulfilled. And from where can we not show that these things are clear? But so as not to draw the discussion out at length, we must return to the sequence.
Notes and citation
Summary: The Law prefigured what the gospel fulfilled.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.31.10 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.31.11Holl GCS 25/31:305
φαίνεται δὲ ἀπό τε τῶν σταχύων καὶ ἀπὸ τοῦ ἀμητοῦ καὶ τῶν μαθητῶν ὠς μετὰ τεσσαράκοντα ἡμερῶν πειρασμὸν ταῦτα πάντα διηγεῖταιὁ Ἰωάννης καὶ Λουκᾶς καὶ οἱ πάντες.
phainetai de apo te tōn stachyōn kai apo tou amētou kai tōn mathētōn ōs meta tessarakonta hēmerōn peirasmon tauta panta diēgeitaio Iōannēs kai Loukas kai hoi pantes.
It appears from the ears of grain, from the harvest, and from the disciples that John and Luke and all of them narrate all these things as coming after the forty-day temptation.
Luke 6:1 (allusion, high confidence)
Notes and citation
Summary: The grainfield episode falls after the temptation.
Cite (SBL): Epiphanius, Pan. 51.31.11 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-31-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 32
51.32.1Holl GCS 25/31:305
32. Οὐκ αἰδοῦνται δὲ πάλιν οἱ τοιοὐτοι κατὰ τῶν ὑπὸ τοῦ ἁγίου Ἰωάννου εἰρημένων ἐξοπλιζόμενοι, νομίζοντες μή πη ἄρα δύνανται τὴν ἀλήθειαν ἀνατρέπειν, οὐκ εἰδότες ὅτι καθʼ ἑαυτῶν μᾶλλον ὁπλίζονται ἤπερ κατὰ τῆς ὐγιοῦς διδασκαλίας.
32. Ouk aidountai de palin hoi toioutoi kata tōn hypo tou hagiou Iōannou eirēmenōn exoplizomenoi, nomizontes mē pē ara dynantai tēn alētheian anatrepein, ouk eidotes hoti kathʼ heautōn mallon hoplizontai ēper kata tēs ygious didaskalias.
32. Again, such people are not ashamed to arm themselves against the things said by holy John, thinking that perhaps they can overturn the truth, not knowing that they are arming themselves against themselves rather than against sound teaching.
Notes and citation
Summary: The Alogi attack John's writings.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.32.1 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.2Holl GCS 25/31:305
φάσκουσι δὲ κατὰ τῆς Ἀποκαλύψεως τάδε χλευάχοντες οὕτως· »τί με, φησίν, ὠφελεῖ ἡ Ἀποκάλυψις Ἰωάννου, λέγουσά μοι περὶ ἑπτὰ ἀγγέλων καὶ ἑπτὰ σαλπίγγων;«
phaskousi de kata tēs Apokalypseōs tade chleuachontes houtōs; »ti me, phēsin, ōphelei hē Apokalypsis Iōannou, legousa moi peri hepta angelōn kai hepta salpingōn?«
They say these things against the Revelation, mocking thus: “What good,” he says, “does John's Revelation do me, telling me about seven angels and seven trumpets?”
Rev 8:2 (allusion, high confidence)
Notes and citation
Summary: The Alogi mock the trumpets of Revelation.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.32.2 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.3Holl GCS 25/31:305
οὐκ εἰδότες πῶς ἀναγκαῖα καὶ ὠφέλιμα τὰ τοιαῦτα ὑπῆρξεν [ἐν] τῇ ὀρθότητι τοῦ κηρύγματος.
ouk eidotes pōs anankaia kai ōphelima ta toiauta hypērxen [en] tę̄ orthotēti tou kērygmatos.
They do not know how necessary and profitable such things were for the correctness of the preaching.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Revelation's visions are useful for sound teaching.
- The editor deletes “in” (ἐν).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.32.3 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.4Holl GCS 25/31:305
ὅσα γὰρ ἦν ἐν νόμῳ καὶ ἐν προφήταις σκοτεινὰ καὶ αἰνιγματώδη, ταῦτα ὁ κύριος ᾠκονόμησε διὰ τοῦ ἁγίου πνεύματος εἰς ἡμῶν σωτηρίαν »τῷ δούλῳ αὐτοῦ Ἰωάννῃ« ἀποκαλύψαι, τὰ ἐκεῖσε σκοτεινὰ ὧδε εἰς πνευματικὰ καὶ ἔκδηλα κηρύττων, * πννευματικῶς δὲ ἠμῖν τὰ αὐτὰ ᾠκονόμει.
hosa gar ēn en nomǭ kai en prophētais skoteina kai ainigmatōdē, tauta ho kyrios ǭkonomēse dia tou hagiou pneumatos eis hēmōn sōtērian »tǭ doulǭ autou Iōannę̄« apokalypsai, ta ekeise skoteina hōde eis pneumatika kai ekdēla kēryttōn, * pnneumatikōs de ēmin ta auta ǭkonomei.
For whatever in the law and the prophets was obscure and enigmatic, the Lord arranged through the Holy Spirit, for our salvation, to reveal “to his servant John,” proclaiming here as spiritual and plain what was obscure there, … and he arranged the same things for us spiritually.
Textual problem in this passage: see the notes.
Rev 1:1 (quotation, high confidence)
Notes and citation
Summary: Revelation makes plain what the Law and Prophets hid.
- Holl marks a gap (*) in the text.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.32.4 (Holl GCS 25/31:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.5Holl GCS 25/31:305–306
καὶ ἐκ δερμάτων μὲν τότε κατασκευάζει τὴν σκηνήν, τῶν δερμάτων ἠρυθροδανωμένων καὶ ὑακινθίνων καὶ τὰ ἑξῆς, ἵνα δείξῃ τὴν σκηνὴν ἐκεῖσε σκηνὴν μὲν οὖσαν, ἀπεκδεχομένην δὲ τὴν τελειοτάτην σκηνὴν τοῦ Χριστοῦ.
kai ek dermatōn men tote kataskeuazei tēn skēnēn, tōn dermatōn ērythrodanōmenōn kai hyakinthinōn kai ta hexēs, hina deixę̄ tēn skēnēn ekeise skēnēn men ousan, apekdechomenēn de tēn teleiotatēn skēnēn tou Christou.
At that time he prepares the tabernacle from skins—skins dyed red, and blue, and so on—to show that the tabernacle there was indeed a tabernacle, but awaited the most perfect tabernacle of Christ.
Exod 26:14 (allusion, high confidence) · Heb 9:11 (echo, medium confidence)
Notes and citation
Summary: The skin tabernacle foreshadowed Christ's perfect tabernacle.
Cite (SBL): Epiphanius, Pan. 51.32.5 (Holl GCS 25/31:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.6Holl GCS 25/31:306
δέρμα γὰρ ἀπὸ σώματος γίνεται, νεκρὸν ὄν, ὡς σκίασμα σώματος ζῶντος, ἵνα δείξῃ σώματα εἶναι τὴν σκηνὴν τοῦ θεοῦ· ἐπειδὴ γὰρ ἐν σώμασιν ἁγίοις κατασκηνοῖ θεός, πληρουμένου τοῦ ῥητοῦ ὅτι »κατασκηνώσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω«.
derma gar apo sōmatos ginetai, nekron on, hōs skiasma sōmatos zōntos, hina deixę̄ sōmata einai tēn skēnēn tou theou; epeidē gar en sōmasin hagiois kataskēnoi theos, plēroumenou tou rhētou hoti »kataskēnōsō en autois kai emperipatēsō«.
For skin comes from a body and is dead, like a shadow of a living body, to show that bodies are the tabernacle of God; since God dwells in holy bodies, fulfilling the saying, “I will dwell among them and walk among them.”
2 Cor 6:16 (quotation, high confidence) · Lev 26:12 (allusion, medium confidence)
Notes and citation
Summary: Holy bodies are God's dwelling.
Cite (SBL): Epiphanius, Pan. 51.32.6 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.7Holl GCS 25/31:306
ἔμελλεν οὖν πλάνη τις γίνεσθαι ἐν πιστοῖς, εἰ μὴ ἡ βίβλος πνευματικῶς ἡμῖν ἀπεκαλύφθη, ἵνα μάθωμεν μὴ σαλπίγγων εἶναι χρείαν, ἀλλὰ εἰδέναι * ὅτι πνευματική ἐστιν ἡ πᾶσα τοῦ θεοῦ πραγματεία,
emellen oun planē tis ginesthai en pistois, ei mē hē biblos pneumatikōs hēmin apekalyphthē, hina mathōmen mē salpingōn einai chreian, alla eidenai * hoti pneumatikē estin hē pasa tou theou pragmateia,
So some error was going to arise among believers if the book had not been revealed to us spiritually, so that we might learn that there is no need of trumpets, but … to know that the whole dispensation of God is spiritual,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Revelation's trumpets are to be read spiritually.
- Holl marks a gap (*) in the text.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.32.7 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.8Holl GCS 25/31:306
ἵνα μὴ κατὰ τὰς Ἰουδαϊκὰς χαλκᾶς σάλπιγγας λάβωμεν ἣ ἀργυρᾶς, ἀλλὰ πνευματικῶς νοήσωμεν ἀπʼ οὐρανοῦ εἶναι τῆς ἐκκλησίας τὸ κήρυγμα, ὡς καὶ ἄλλῃ που εἶπεν »ἐν ἐκείνῃ τῇ ἡμέρᾳ σαλπιοῦσιν ἐν τῇ σάλπιγγι τῇ μεγάλῃ«.
hina mē kata tas Ioudaïkas chalkas salpingas labōmen hē argyras, alla pneumatikōs noēsōmen apʼ ouranou einai tēs ekklēsias to kērygma, hōs kai allę̄ pou eipen »en ekeinę̄ tę̄ hēmerą salpiousin en tę̄ salpingi tę̄ megalę̄«.
so that we might not take them like the Jewish trumpets of bronze or silver, but understand spiritually that the preaching of the church is from heaven, as he says elsewhere too, “In that day they will blow the great trumpet.”
Num 10:2 (allusion, medium confidence) · Isa 27:13 (quotation, high confidence)
Notes and citation
Summary: The trumpets signify the church's preaching.
Cite (SBL): Epiphanius, Pan. 51.32.8 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.9Holl GCS 25/31:306
σάλπιγγες γὰρ ἦσαν οἱ προφῆται, σάλπιγξ δὲ μεγάλη ἡ ἁγία φωνὴ τοῦ κυρίου ἐν τῷ εὐαγγελίω. διὰ τοῦτο καὶ ἀγγέλοις ἐδόθη ἀποκαλύψαι ἠμῖν· »σαλπίσει, γὰρ φησί, καὶ οἱ νεκροὶ ἀναστήσονται«.
salpinges gar ēsan hoi prophētai, salpinx de megalē hē hagia phōnē tou kyriou en tǭ euangeliō. dia touto kai angelois edothē apokalypsai ēmin; »salpisei, gar phēsi, kai hoi nekroi anastēsontai«.
For the trumpets were the prophets, and the great trumpet the holy voice of the Lord in the gospel. That is why it was also given to angels to reveal it to us; “for the trumpet will sound,” it says, “and the dead will be raised.”
1 Cor 15:52 (quotation, high confidence)
Notes and citation
Summary: The prophets were trumpets; the gospel is the great trumpet.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 51.32.9 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.10Holl GCS 25/31:306
εἰ δὲ χλευάζονται παρʼ ὑμῖν, ὦ οὗτοι, αἱ τῶν ἀγγέλων σάλπιγγες διὰ τὸ ἐν τῇ Ἀποκαλύψει γεγράφθαι, χλευάζεται ἄρα καὶ ἡ παρὰ τῷ ἁγίῳ ἀποστόλῳ σάλπτιγξ εἰρημένη· »καταβήσεται, γάρ φησιν, κύριος ἀπʼ οὐρανοῦ ἐν τῇ ἐσχάτῃ σάλπιγγι καὶ οἱ νεκροὶ ἀναστήσονται ἐν τῇ ἐσχάτῃ ἡμέρᾳ ἐν φωνῇ ἀρχαγγέλου«.
ei de chleuazontai parʼ hymin, ō houtoi, hai tōn angelōn salpinges dia to en tę̄ Apokalypsei gegraphthai, chleuazetai ara kai hē para tǭ hagiǭ apostolǭ salptinx eirēmenē; »katabēsetai, gar phēsin, kyrios apʼ ouranou en tę̄ eschatę̄ salpingi kai hoi nekroi anastēsontai en tę̄ eschatę̄ hēmerą en phōnę̄ archangelou«.
But if you mock, you people, the trumpets of the angels because they are written in the Revelation, then the trumpet mentioned by the holy apostle is mocked too: “For the Lord,” he says, “will descend from heaven at the last trumpet, and the dead will rise on the last day at the voice of an archangel.”
1 Thess 4:16 (quotation, medium confidence) · 1 Cor 15:52 (allusion, medium confidence)
Notes and citation
Summary: Paul too speaks of the last trumpet.
- A free combination of 1 Thess 4:16 and 1 Cor 15:52.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 51.32.10 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.32.11Holl GCS 25/31:306
συνᾴδοντος τοίνυν τοῦ Παύλου τῷ ἁγίῳ ἀποστόλῳ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει, ποία τις ὑπολείπεται ἀντιλογία; πῶς δὲ οὐκ εὐθὺς ἑκάστη πλάνη ἐλεγχθήσεται, τοῦ θεοῦ ἐν ἑκάστῳ <ὑπὲρ> τῶν ἁγίων δεδωκότος μαρτυρίαν;
synądontos toinyn tou Paulou tǭ hagiǭ apostolǭ Iōannę̄ en tę̄ Apokalypsei, poia tis hypoleipetai antilogia? pōs de ouk euthys hekastē planē elenchthēsetai, tou theou en hekastǭ <hyper> tōn hagiōn dedōkotos martyrian?
Since Paul, then, agrees with the holy apostle John in the Revelation, what objection remains? And how will each error not be refuted at once, since God has given testimony in each case on behalf of the saints?
Notes and citation
Summary: Paul's agreement with John refutes the objection.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.32.11 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-32-11). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 33
51.33.1Holl GCS 25/31:306
33. Εἶτά τινες ἐξ αὐτῶν πάλιν ἐπιλαμβάνονται τούτου τοῦ ῥητοῦ ἐν τῇ αὐτῇ Ἀποκαλύψει καὶ φάσκουσιν ἀντιλέγοντες ὅτι »εἶπεν πάλιν· γράψον τῷ ἀγγέλῳ τῆς ἐκκλησίας τῆς ἐν Θυατείροις, καὶ οὐκ ἔνι ἐκεῖ ἐκκλησία Χριστιανῶν ἐν Θυατείροις. πῶς οὖν ἔγραφε τῇ μὴ οὔσῃ;«
33. Eita tines ex autōn palin epilambanontai toutou tou rhētou en tę̄ autę̄ Apokalypsei kai phaskousin antilegontes hoti »eipen palin; grapson tǭ angelǭ tēs ekklēsias tēs en Thyateirois, kai ouk eni ekei ekklēsia Christianōn en Thyateirois. pōs oun egraphe tę̄ mē ousę̄?«
33. Then some of them again seize on this saying in the same Revelation and say in objection, “He said again, ‘Write to the angel of the church in Thyatira,’ and there is no church of Christians there in Thyatira. How then did he write to one that did not exist?”
Rev 2:18 (quotation, high confidence)
Notes and citation
Summary: The Alogi object that there was no church in Thyatira.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.33.1 (Holl GCS 25/31:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.2Holl GCS 25/31:306–307
καὶ εὑρίσκονται οἱ τοιοῦτοι ἑαυτοὺς † ἀναγκάζοντες ἐξ αὐτῶν ὧν κηρύττουσι ὑπὲρ τὴς ἀληθείας ὁμολογεῖν. ἐὰν γὰρ εἴπωσιν »οὐκ ἔνι νῦν ἐκκλησία εἰς Θυάτειρα« δεικνύουσι προπεφητευκέναι τὸν Ἰωάννην.
kai heuriskontai hoi toioutoi heautous † anankazontes ex autōn hōn kēryttousi hyper tēs alētheias homologein. ean gar eipōsin »ouk eni nyn ekklēsia eis Thyateira« deiknyousi propephēteukenai ton Iōannēn.
And such people find themselves … compelled, by the very things they proclaim, to confess on behalf of the truth. For if they say, “There is no church in Thyatira now,” they show that John prophesied.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Their objection proves John's prophecy.
- Holl marks the text as corrupt (†).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.33.2 (Holl GCS 25/31:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.3Holl GCS 25/31:307
ἐνοικησάντων γὰρ τούτων ἐκεῖσε [καὶ] τῶν κατὰ Φρύγας καὶ δίκην λύκων ἁρπαξάντων τὰς διανοίας τῶν ἀκεραίων πιστῶν, μετήνεγκαν τὴν πᾶσαν πόλιν εἰς τὴν αὐτῶν αἵρεσιν, οἵ τε ἀρνούμενοι τὴν Ἀποκάλυψιν κατὰ τοῦ λόγου τούτου εἰς ἀνατροπὴν κατʼ ἐκεῖον καιροῦ ἐστρατεύοντο.
enoikēsantōn gar toutōn ekeise [kai] tōn kata Phrygas kai dikēn lykōn harpaxantōn tas dianoias tōn akeraiōn pistōn, metēnenkan tēn pasan polin eis tēn autōn hairesin, hoi te arnoumenoi tēn Apokalypsin kata tou logou toutou eis anatropēn katʼ ekeion kairou estrateuonto.
For when these people—the Cataphrygians—settled there and, like wolves, snatched away the minds of the simple believers, they carried the whole city over to their heresy; and those who deny the Revelation campaigned at that time against this saying, to overturn it.
Textual problem in this passage: see the notes.
Acts 20:29 (echo, low confidence)
Notes and citation
Summary: The Montanists took over Thyatira.
- The editor deletes “and” (καὶ).
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.33.3 (Holl GCS 25/31:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.4Holl GCS 25/31:307
νῦν δὲ διὰ τὸν Χριστὸν ἐν τῷ χρόνῳ τούτῳ, μετὰ χρόνον ρݲιݲβݲ ἐτῶν, ἔστιν <ἐκεῖ> ἡ ἐκκλησία καὶ αὔξει, <εἰ> καὶ ἄλλοι τινὲς ἐκεῖσε τυγχάνουσι· τότε δὲ ἡ πᾶσα ἐκκλησία ἐκενώθη εἰς τὴν κατὰ Φρύγας.
nyn de dia ton Christon en tǭ chronǭ toutǭ, meta chronon rݲiݲbݲ etōn, estin <ekei> hē ekklēsia kai auxei, <ei> kai alloi tines ekeise tynchanousi; tote de hē pasa ekklēsia ekenōthē eis tēn kata Phrygas.
But now, thanks to Christ, at this time, after a period of 112 years, the church is there and growing, even if some others are there too; but at that time the whole church had been emptied into the Cataphrygian sect.
Notes and citation
Summary: The church in Thyatira has since revived.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.33.4 (Holl GCS 25/31:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.5Holl GCS 25/31:307–308
διὸ καὶ ἐσπούδασε τὸ ἅγιον πνεῦμα ἀποκαλύψαι ἡμῖν πῶς ἤμελλε πλανᾶσθαι ἡ ἐκκλησία μετὰ τὸν χρόνον τῶν ἀποστόλων, τοῦ τε Ἰωάννου καὶ τῶν καθεξῆς, ὃς ἦν χρόνος μετὰ τὴν τοῦ σωτῆρος ἀνάληψιν *, ἐπὶ ἐνενήκοντα τρισὶν ἔτεσιν, ὡς μελλού- σης τῆς ἐκεῖσε ἐκκλησίας πλανᾶσθαι καὶ χωνεύεσθαι ἐν τῇ κατὰ Φρύγας αἱρέσει.
dio kai espoudase to hagion pneuma apokalypsai hēmin pōs ēmelle planasthai hē ekklēsia meta ton chronon tōn apostolōn, tou te Iōannou kai tōn kathexēs, hos ēn chronos meta tēn tou sōtēros analēpsin *, epi enenēkonta trisin etesin, hōs mellou- sēs tēs ekeise ekklēsias planasthai kai chōneuesthai en tę̄ kata Phrygas hairesei.
That is why the Holy Spirit was eager to reveal to us how the church was going to go astray after the time of the apostles—John and those after him—a time which was, after the Savior's ascension …, ninety-three years, since the church there was going to go astray and be melted down into the Cataphrygian heresy.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Spirit foretold the Montanist takeover of Thyatira.
- Holl marks a gap (*) in the text.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.33.5 (Holl GCS 25/31:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.6Holl GCS 25/31:308
οὕτω γὰρ εὐθὺς διελέγχει <αὐτοὺς> ὁ κύριος ἐν τῇ Ἀποκαλύψει λέγων »γράψον τῷ ἀγγέλῳ τῆς ἐν Θυατείροις ἐκκλησίας· τάδε λέγει ὁ ἔχων τοὺς ὀφθαλμοὺς αὐτοῦ ὡς φλόγα πυρὸς καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ· οἶδά σου τὰ ἔργα καὶ τὴν πίστιν καὶ ἀγάπην καὶ τὴν διακονίαν, καὶ ὅτι τὰ ἔσχατά σου πλείονα τῶν πρώτων.
houtō gar euthys dielenchei <autous> ho kyrios en tę̄ Apokalypsei legōn »grapson tǭ angelǭ tēs en Thyateirois ekklēsias; tade legei ho echōn tous ophthalmous autou hōs phloga pyros kai hoi podes autou homoioi chalkolibanǭ; oida sou ta erga kai tēn pistin kai agapēn kai tēn diakonian, kai hoti ta eschata sou pleiona tōn prōtōn.
For thus the Lord refutes them at once in the Revelation, saying, “Write to the angel of the church in Thyatira: Thus says he who has his eyes like a flame of fire, and whose feet are like burnished bronze: I know your works and your faith and love and service, and that your last works are more than the first.
Rev 2:18 (quotation, high confidence) · Rev 2:19 (quotation, high confidence)
Notes and citation
Summary: The letter to Thyatira.
Cite (SBL): Epiphanius, Pan. 51.33.6 (Holl GCS 25/31:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.7Holl GCS 25/31:308
ἔχω δὲ κατὰ σοῦ, ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ ἀπατᾶν τοὺς δούλους μου, λέγουσαν ἑαυτὴν προφῆτιν, διδάσκουσαν φαγεῖν εἰδωλόθυτα καὶ πορνεύειν. καὶ ἔδωκα αὐτῇ χρόνον μετανοῆσαι καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς«.
echō de kata sou, hoti apheis tēn gynaika Iezabel apatan tous doulous mou, legousan heautēn prophētin, didaskousan phagein eidōlothyta kai porneuein. kai edōka autę̄ chronon metanoēsai kai ou thelei metanoēsai ek tēs porneias autēs«.
But I have this against you, that you let the woman Jezebel deceive my servants, calling herself a prophetess, teaching them to eat food sacrificed to idols and to commit sexual immorality. And I gave her time to repent, and she does not wish to repent of her sexual immorality.”
Rev 2:20 (quotation, high confidence) · Rev 2:21 (quotation, high confidence)
Notes and citation
Summary: The rebuke of Jezebel, the self-styled prophetess.
Cite (SBL): Epiphanius, Pan. 51.33.7 (Holl GCS 25/31:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.8Holl GCS 25/31:308
οὐχ ὁρᾶτε, ὦ οὗτοι, ὅτι περὶ τῶν γυναικῶν λέγει τῶν ἐν οἰήσει προφητείας ἀπατωμένων καὶ ἀπατωσῶν πολλούς; φημὶ δὲ περὶ Πρισκίλλας καὶ Μαξιμίλλας καὶ Κυϊντίλλας, ὧν ἡ ἀπάτη οὐ λέληθε τὸ πνεῦμα τὸ ἅγιον,
ouch horate, ō houtoi, hoti peri tōn gynaikōn legei tōn en oiēsei prophēteias apatōmenōn kai apatōsōn pollous? phēmi de peri Priskillas kai Maximillas kai Kyïntillas, hōn hē apatē ou lelēthe to pneuma to hagion,
Do you not see, you people, that he is speaking of the women deceived by a conceit of prophecy and deceiving many? I mean Priscilla and Maximilla and Quintilla, whose deceit did not escape the notice of the Holy Spirit,
Notes and citation
Summary: Epiphanius applies Jezebel to the Montanist prophetesses.
- Epiphanius's interpretation, translated as written.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.33.8 (Holl GCS 25/31:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.9Holl GCS 25/31:308
ἀλλὰ προεθέσπισε προφητικῶς ἐν τῷ στόματι τοῦ ἁγίου Ἰωάννου, πρὸ κοιμήσεως αὐτοῦ προφητεύσαντος ἐν χρόνοις Κλαυδίου Καίσαρος καὶ ἀνωτάτω, ὅτε εἰς τὴν Πάτμον νῆσον ὑπῆρχεν· ὁμολογοῦσι γὰρ καὶ οὗτοι ἐν Θθατείροις ταῦτα πεπληρῶσθαι.
alla proethespise prophētikōs en tǭ stomati tou hagiou Iōannou, pro koimēseōs autou prophēteusantos en chronois Klaudiou Kaisaros kai anōtatō, hote eis tēn Patmon nēson hypērchen; homologousi gar kai houtoi en Ththateirois tauta peplērōsthai.
but he foretold it prophetically in the mouth of holy John, who prophesied before his falling asleep, in the times of Claudius Caesar and earlier, when he was on the island of Patmos; for these people too admit that these things were fulfilled in Thyatira.
Rev 1:9 (allusion, medium confidence)
Notes and citation
Summary: John foretold it from Patmos.
- On the Claudian date of Patmos see 51.12.2.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.33.9 (Holl GCS 25/31:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.33.10Holl GCS 25/31:308
ἄρα γοῦν κατὰ προφητείαν ἔγραφε τοῖς ἐκεὶ ἐν Χριστῷ κατʼ ἐκεῖνο καιροῦ πεπολιτευμένοις ὅτι ἤμελλεν ἑαυτὴν γυνὴ προφῆτιν καλεῖν. καὶ δἰέπεσεν ὁ κατὰ τῆς ἀληθείας ἐπεγειρόμενος πανταχόθεν ἐπινενοημένος λόγος, δεικνυμένου τοῦ κατὰ τὴν Ἀποκάλυψιν λόγου προφητικοῦ ὄντος ἐκ πνεύματος ἁγίου κατὰ ἀλήθειαν.
ara goun kata prophēteian egraphe tois ekei en Christǭ katʼ ekeino kairou pepoliteumenois hoti ēmellen heautēn gynē prophētin kalein. kai diepesen ho kata tēs alētheias epegeiromenos pantachothen epinenoēmenos logos, deiknymenou tou kata tēn Apokalypsin logou prophētikou ontos ek pneumatos hagiou kata alētheian.
So then he wrote by prophecy to those who lived in Christ there at that time that a woman was going to call herself a prophetess. And the argument devised to rise up against the truth has collapsed on every side, since the word of the Revelation is shown to be prophetic, truly from the Holy Spirit.
Notes and citation
Summary: Revelation is shown to be true prophecy.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.33.10 (Holl GCS 25/31:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-33-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 34
51.34.1Holl GCS 25/31:308
34. Ἐπαίρονται δὲ πάλιν τῇ διανοίᾳ οἱ αὐτοὶ λεξιθηροῦντες ἀπείρως, ἵνα δόξωσι παρεκβάλλειν τὰ τοῦ ἁγίου ἀποστόλου βιβλία, φημὶ δὲ τοῦ αὐτοῦ Ἰωάννου τό τε εὐαγγέλιον καὶ τὴν Ἀποκάλυψιν (τάχα δὲ καὶ τὰς ἐπιστολάς· συνᾴδουσι γὰρ καὶ αὗται τῷ εὐαγγελίῳ καὶ τῇ Ἀποκαλύψει), καί φασιν ὅτι »εἶδον, καὶ εἶπε τῷ ἀγγέλῳ·
34. Epairontai de palin tę̄ dianoią hoi autoi lexithērountes apeirōs, hina doxōsi parekballein ta tou hagiou apostolou biblia, phēmi de tou autou Iōannou to te euangelion kai tēn Apokalypsin (tacha de kai tas epistolas; synądousi gar kai hautai tǭ euangeliǭ kai tę̄ Apokalypsei), kai phasin hoti »eidon, kai eipe tǭ angelǭ;
34. The same people again exalt themselves in their minds, hunting for words in their inexperience, so that they may seem to throw out the holy apostle's books—I mean the Gospel and the Revelation of the same John (and perhaps also the Epistles, for these too agree with the Gospel and the Revelation)—and they say, “I saw, and he said to the angel,
Notes and citation
Summary: The Alogi object to Revelation's angels at the Euphrates.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.34.1 (Holl GCS 25/31:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.2Holl GCS 25/31:308–309
λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς ἐπὶ τοῦ Εὐφράτου. καὶ ἤκουσα τὸν ἀριθμὸν τοῦ στρατοῦ, μύριαι μυριάδες καὶ χίλιαι χιλιάδες καὶ ἦσαν ἐνδεδυμένοι θώρακας πυρίνους καὶ θειώδεις καὶ ὑακινθίνους«.
lyson tous tessaras angelous tous epi tou Euphratou. kai ēkousa ton arithmon tou stratou, myriai myriades kai chiliai chiliades kai ēsan endedymenoi thōrakas pyrinous kai theiōdeis kai hyakinthinous«.
Release the four angels who are at the Euphrates. And I heard the number of the army, ten thousand times ten thousand and thousands of thousands, and they were clothed with breastplates of fire and sulfur and hyacinth.”
Rev 9:14 (quotation, high confidence) · Rev 9:16 (quotation, medium confidence) · Rev 9:17 (quotation, medium confidence)
Notes and citation
Summary: The objection cites Revelation 9.
- Rev 9:14–17, quoted freely.
Cite (SBL): Epiphanius, Pan. 51.34.2 (Holl GCS 25/31:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.3Holl GCS 25/31:309
ἐνόμισαν γὰρ οἱ τοτοῦτοι μή πη ἄρα γελοῖάον < τί > ἐστιν ἡ ἀλήθεια. ἐὰν γὰρ λέγῃ τοὺς τέσσαρας ἀγγέλους τοὺς ἐν τῷ Εὐφράτῃ καθεζομένους, ἵνα δείξῃ τὰς διαφορὰς τῶν ἐκεῖσε ἐθνῶν καθεζομένων ἐπὶ τὸν Εὐφράτην, οἵτινές εἰσιν Ἀσσύριοι, Βαβυλώνιοι καὶ Μῆδοι καὶ Πέρσαι.
enomisan gar hoi totoutoi mē pē ara geloiaon < ti > estin hē alētheia. ean gar legę̄ tous tessaras angelous tous en tǭ Euphratę̄ kathezomenous, hina deixę̄ tas diaphoras tōn ekeise ethnōn kathezomenōn epi ton Euphratēn, hoitines eisin Assyrioi, Babylōnioi kai Mēdoi kai Persai.
For such people thought that perhaps the truth is something laughable. For if it speaks of the four angels sitting at the Euphrates, it is to show the different nations settled there on the Euphrates, who are the Assyrians, Babylonians, Medes, and Persians.
Notes and citation
Summary: The four angels stand for the four nations on the Euphrates.
Cite (SBL): Epiphanius, Pan. 51.34.3 (Holl GCS 25/31:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.4Holl GCS 25/31:309
οὗται γὰρ αἱ τέσσαρες βασιλεῖαι κατὰ διαδοχὴν ἐν τῷ Δανιὴλ ἐμφέρονται, ὧν πρῶτοι Ἀσσύριοι ἐβασίλευσαν καὶ Βαβυλώνιοι ἐν χρόνοις αὐτοῦ, Μῆδοι δὲ διεδέξαντο, μετʼ αὐτοὺς δὲ Πέρσαι, ᾧν πρῶτος γέγονε Κῦρος βασιλεύς.
houtai gar hai tessares basileiai kata diadochēn en tǭ Daniēl empherontai, hōn prōtoi Assyrioi ebasileusan kai Babylōnioi en chronois autou, Mēdoi de diedexanto, metʼ autous de Persai, hǭn prōtos gegone Kyros basileus.
For these four kingdoms appear in succession in Daniel: of these the Assyrians reigned first, and the Babylonians in his time; the Medes succeeded them, and after them the Persians, of whom Cyrus was the first king.
Dan 2:39 (allusion, low confidence) · Dan 7:3 (allusion, low confidence)
Notes and citation
Summary: Daniel's four kingdoms.
Notes on the original text
- Digital text corrected (OCR letter slip (Κ for Δ).): Κανιὴλ → Δανιὴλ.
Cite (SBL): Epiphanius, Pan. 51.34.4 (Holl GCS 25/31:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.5Holl GCS 25/31:309
τὰ γὰρ ἔθνη ὑπὸ ἀγγέλους τεταγμένα εἰσίν, ὡς ἐπιμαρτυρεῖ μοι Μωυσῆς ὁ ἅγιος τοῦ θεοῦ θεράπων, τὸν λόγον κατὰ ἀκολουθίαν ἑρμηνεύων καὶ λέγων »ἐπερώτησον τὸν πατέρα σου καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου καὶ ἐροῦσί σοι· ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ· καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ«.
ta gar ethnē hypo angelous tetagmena eisin, hōs epimartyrei moi Mōysēs ho hagios tou theou therapōn, ton logon kata akolouthian hermēneuōn kai legōn »eperōtēson ton patera sou kai anangelei soi, tous presbyterous sou kai erousi soi; hote diemerizen ho hypsistos ethnē, hōs diespeiren huious Adam, estēsen horia ethnōn kata arithmon angelōn theou; kai egenēthē meris kyriou laos autou Iakōb, schoinisma klēronomias autou Israēl«.
For the nations are placed under angels, as Moses, the holy servant of God, bears witness for me, interpreting the matter in order and saying, “Ask your father and he will tell you, your elders and they will say to you: When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the Lord's portion, Israel the lot of his inheritance.”
Deut 32:7 (quotation, high confidence) · Deut 32:8 (quotation, high confidence) · Deut 32:9 (quotation, high confidence)
Notes and citation
Summary: Deuteronomy shows the nations are set under angels.
- Deut 32:7–9 in its Septuagint form (“angels of God”).
Cite (SBL): Epiphanius, Pan. 51.34.5 (Holl GCS 25/31:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.6Holl GCS 25/31:309–310
εἰ οὖν τὰ ἔθνη ὑπὸ ἀγγέλους εἰσὶ τεταγμένα, δικαίως εἶπε· »λῦσον τοὺς τέσσαρας ἀγγέ- λους τοὺς ἐπὶ τοῦ Εὐφράτου, ἐφισταμένους δηλονότι καὶ ἐπεχομένους ἐπιτρέπειν τοῖς ἔθνεσιν εἰς πόλεμον, ἕως καιροῦ μακροθυμίας κυρίου, ἕως προστάξῃ διʼ αὐτῶν ἐκδικίαν γενέσθαι τῶν ἁγίων αὐτοῦ.
ei oun ta ethnē hypo angelous eisi tetagmena, dikaiōs eipe; »lyson tous tessaras ange- lous tous epi tou Euphratou, ephistamenous dēlonoti kai epechomenous epitrepein tois ethnesin eis polemon, heōs kairou makrothymias kyriou, heōs prostaxę̄ diʼ autōn ekdikian genesthai tōn hagiōn autou.
If, then, the nations are placed under angels, he rightly said, “Release the four angels who are at the Euphrates”—evidently those who are set over them and hold them back from letting the nations go to war, until the time of the Lord's long-suffering is over, until he commands vengeance for his saints to be carried out through them.
Rev 9:14 (quotation, high confidence) · Rev 6:10 (echo, low confidence)
Notes and citation
Summary: The angels restrain the nations until God's judgment.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 51.34.6 (Holl GCS 25/31:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.7Holl GCS 25/31:310
κρατοῦνται γὰρ οἱ ἐπιτεταγμένοι ἄγγελοι ὑπὸ τοῦ πνεύματος, μὴ ἔχοντες καιρὸν ἐπιδρομῆς, διὰ τὸ μηδέπω λύειν αὐτοὺς τὴν δίκην τοῦ τὰ λοιπὰ ἔθνη λύεσθαι ἕνεκεν τῆς εἰς τοὺς ἁγίους ὕβρεως. λύονται δὲ οἱ τοιοῦτοι καὶ ἐπέρχονται τῇ γῇ, ὡς Ἰωάννης προφητεύει καὶ οἱ λοιποὶ προφῆται·
kratountai gar hoi epitetagmenoi angeloi hypo tou pneumatos, mē echontes kairon epidromēs, dia to mēdepō lyein autous tēn dikēn tou ta loipa ethnē lyesthai heneken tēs eis tous hagious hybreōs. lyontai de hoi toioutoi kai eperchontai tę̄ gę̄, hōs Iōannēs prophēteuei kai hoi loipoi prophētai;
For the angels set over them are held back by the Spirit and have no occasion for invasion, because justice does not yet release them, so that the other nations may be let loose on account of the outrage done to the saints. But such angels are released and come upon the earth, as John prophesies, and the other prophets;
Notes and citation
Summary: The angels will be released for judgment.
Topics: Eschatology
Cite (SBL): Epiphanius, Pan. 51.34.7 (Holl GCS 25/31:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.34.8Holl GCS 25/31:310
ὅτι δὲ θειώδεις καὶ πυρίνους καὶ ὑακινθίνους θώρακας ἐσήμαινεν, οὐδεὶς ἀμφιβάλλῃ. ἐκεῖνα γὰρ τὰ ἔθνη ἀπὸ τῆς τοιαύτης χρόας ἔχει τὴν ἀμφίασιν. τὰ μὲν γὰρ θειώδη ἱμάτια χρόας τίς ἐστι μηλίνη οὕτω καλουμένη ἐρεᾶ, τὰ δὲ πύρινα, ἵνα εἴπῃ τὰ κόκκινα ἐνδύματα καὶ τὰ ὑακίνθινα, ἵνα δείξῃ τὴν καλλαΐνην ἐρεᾶν.
hoti de theiōdeis kai pyrinous kai hyakinthinous thōrakas esēmainen, oudeis amphiballę̄. ekeina gar ta ethnē apo tēs toiautēs chroas echei tēn amphiasin. ta men gar theiōdē himatia chroas tis esti mēlinē houtō kaloumenē erea, ta de pyrina, hina eipę̄ ta kokkina endymata kai ta hyakinthina, hina deixę̄ tēn kallaïnēn erean.
and let no one doubt that he indicated breastplates of sulfur and fire and hyacinth. For those nations have clothing of such colors. The sulfur-colored garments are of the woolen color called quince-yellow; the fiery ones mean the scarlet clothing; and the hyacinth ones indicate turquoise-blue wool.
Rev 9:17 (allusion, high confidence)
Notes and citation
Summary: The breastplates' colors describe the clothing of those nations.
Cite (SBL): Epiphanius, Pan. 51.34.8 (Holl GCS 25/31:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-23-1/#p-51-34-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.