Panarion (Medicine Chest Against Heresies), Haer. 1-64 51.8.1–51.16.9
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 8
51.8.1Holl GCS 25/31:258
8. ὅθεν καὶ τινες ἄλλοι ἐξ Ἑλλήνων φιλοσόφων, φημὶ δὲ Πορφύριος καὶ Κέλσος καὶ φιλοσαββάτιος, ὁ ἐκ τῶν Ἰουδαίων ὁρμώμενος δεινὸς καὶ ἀπατεὼν ὄφις, [εἰς] τὴν κατὰ τῆς εὐαγγελικῆς πραγματείας διεξιόντες ἀνατροπὴν τῶν ἀγίων εὐαγγελιστῶν κατηγοροῦσι, ψυκικοὶ καὶ σαρκικοὶ ὑπάρχοντες, κατὰ σάρκα δὲ στρατευόμενοι καὶ θεῷ εὐαρεστῆσαι ἀδυνάτως ἔχοντες καὶ τὰ διὰ τοῦ πνεύματος <εἰρημένα>
8. hothen kai tines alloi ex Hellēnōn philosophōn, phēmi de Porphyrios kai Kelsos kai philosabbatios, ho ek tōn Ioudaiōn hormōmenos deinos kai apateōn ophis, [eis] tēn kata tēs euangelikēs pragmateias diexiontes anatropēn tōn agiōn euangelistōn katēgorousi, psykikoi kai sarkikoi hyparchontes, kata sarka de strateuomenoi kai theǭ euarestēsai adynatōs echontes kai ta dia tou pneumatos <eirēmena>
8. Hence certain others too, from among the Greek philosophers—I mean Porphyry and Celsus and Philosabbatius, a terrible and deceitful serpent who came from the Jews—in setting out their overthrow of the gospel narrative, accuse the holy evangelists, since they are natural and fleshly men, waging war according to the flesh and unable to please God, and have not understood the things spoken through the Spirit.
Textual problem in this passage: see the notes.
1 Cor 2:14 (allusion, medium confidence) · 2 Cor 10:3 (allusion, medium confidence) · Rom 8:8 (allusion, medium confidence)
Notes and citation
Summary: Pagan critics attacked the evangelists over supposed contradictions.
- The editor deletes “into” (εἰς). Philosabbatius is otherwise unknown.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.8.1 (Holl GCS 25/31:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.8.2Holl GCS 25/31:258
μὴ νενοηκότες. ἕκαστος γὰρ <αὐτῶν> προσκόπτων τοῖς λόγοις τῆς ἀληθείας διὰ τὴν ἐν αὐτῷ τύφλωσιν τῆς ἀγνωσίας, εἰς τοῦτο ἐμπίπτοντες ἔλεγον· πῶς δύναται ἡ αὐτὴ ἡμέρα [εἶναι] τῆς ἐν Βηθλεὲμ γεννήσεως αὐτὴ καὶ περιτομὴν ἔχειν ὀκταήμερον καὶ διὰ τεσσαράκοντα ἡμερῶν τῆν ἐν Ἱεροσολύμοις ἄνοδον καὶ τὰ ἀπὸ Συμεῶνος καὶ Ἄννας εἰς αὐτὸν τετελεσμένα, ὁπότε ἐν τῇ
mē nenoēkotes. hekastos gar <autōn> proskoptōn tois logois tēs alētheias dia tēn en autǭ typhlōsin tēs agnōsias, eis touto empiptontes elegon; pōs dynatai hē autē hēmera [einai] tēs en Bēthleem gennēseōs autē kai peritomēn echein oktaēmeron kai dia tessarakonta hēmerōn tēn en Hierosolymois anodon kai ta apo Symeōnos kai Annas eis auton tetelesmena, hopote en tę̄
For each of them, stumbling at the words of the truth through the blindness of ignorance within him, fell into this and said: How can the same day be that of the birth in Bethlehem and also include the circumcision on the eighth day, the going up to Jerusalem after forty days, and the things done for him by Simeon and Anna, when on the
Textual problem in this passage: see the notes.
Notes and citation
Summary: The critics object that Luke's timeline conflicts with Matthew's.
- The editor deletes “to be” (εἶναι).
Notes on the original text
- Digital text corrected (Stray digit in the digital text.): Ἱ4εροσολύμοις → Ἱεροσολύμοις.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.8.2 (Holl GCS 25/31:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-8-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.8.3Holl GCS 25/31:258
νυκκτὶ ᾖ ἐγεννήθη πέφηνεν αὐτῷ, φησίν, ἄγγελος, μετὰ τὴν τῶν μάγων ἔλευσιν τῶν ἐλθόντων προσκυνῆσαι αὐτῷ καὶ ἀνοιξάντων τὰς πήρας καὶ προσενεγκάντων, ὥς φησιν »ὤφθη αὐτῷ ἄγγελος λέγων· ἀναστὰς λάβε τὴν γυναῖκά σου καὶ τὸ παιδίον, καὶ πορεύου εἰς Αἴγυπτον, ὅτι ζητεῖ Ἡρῴδης τὴν ψυκὴν τοῦ παιδίου«.
nykkti ę̄ egennēthē pephēnen autǭ, phēsin, angelos, meta tēn tōn magōn eleusin tōn elthontōn proskynēsai autǭ kai anoixantōn tas pēras kai prosenenkantōn, hōs phēsin »ōphthē autǭ angelos legōn; anastas labe tēn gynaika sou kai to paidion, kai poreuou eis Aigypton, hoti zētei Hērǭdēs tēn psykēn tou paidiou«.
night on which he was born an angel appeared to him, he says, after the arrival of the magi, who came to worship him and opened their bags and made their offerings; as it says, “An angel appeared to him, saying, Arise, take your wife and the child and go into Egypt, for Herod seeks the life of the child.”
Matt 2:11 (allusion, high confidence) · Matt 2:13 (quotation, medium confidence)
Notes and citation
Summary: The critics say the flight to Egypt came the night of the birth.
- Matt 2:13 has “the child and his mother”.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.8.3 (Holl GCS 25/31:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-8-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.8.4Holl GCS 25/31:258–259
εἰ τοίνυν ἐν αὐτῇ τῇ νυκτὶ ᾖ γεγέννηται παρλήφθη εἰς Αἴγυπτον καὶ ἐκεῖ ἦν, ἕως ὅτου ἀπέθανεν Ἡρῴδης, πόθεν δύναται ἐπιμεῖναι [καὶ] ὀκταήμερον καὶ περιτμηθῆναι; ἢ πῶς μετὰ τεσσαράκοντα * εὑρίσκεται Λουκᾶς ψευδόμενος, ὥς φασι βλασφημοῦντες κατὰ τῆς ἑαυτῶν κεφαλῆς, ὅτι φησίν »ἐν τῇ τεσσαρακοστῇ ἡμέρᾳ ἀνήνεγκαν αὐτὸν εἰς Ἱερουσαλὴμ κἀκεῖθεν <ὑπέστρεψαν> εἰς Ναζαρέτ«;
ei toinyn en autę̄ tę̄ nykti ę̄ gegennētai parlēphthē eis Aigypton kai ekei ēn, heōs hotou apethanen Hērǭdēs, pothen dynatai epimeinai [kai] oktaēmeron kai peritmēthēnai? ē pōs meta tessarakonta * heurisketai Loukas pseudomenos, hōs phasi blasphēmountes kata tēs heautōn kephalēs, hoti phēsin »en tę̄ tessarakostę̄ hēmerą anēnenkan auton eis Hierousalēm kakeithen <hypestrepsan> eis Nazaret«?
If, then, on the very night on which he was born he was taken to Egypt and was there until Herod died, how could he have stayed eight days and been circumcised? Or how, after forty … is Luke found lying, as they say, blaspheming against their own head, because he says, “On the fortieth day they brought him up to Jerusalem, and from there they returned to Nazareth”?
Textual problem in this passage: see the notes.
Luke 2:22 (allusion, high confidence) · Luke 2:39 (allusion, high confidence)
Notes and citation
Summary: The critics accuse Luke of lying about the circumcision and presentation.
- Holl marks a gap (*) in the text. The editor deletes “and” (καὶ). The words ascribed to Luke summarize Luke 2:22 and 2:39.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.8.4 (Holl GCS 25/31:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-8-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 9
51.9.1Holl GCS 25/31:259
Καὶ οὐκ οἴδασιν οἱ ἀγνωσίᾳ κατεχόμενοι τοῦ ἁγίου πνεύματος τὴν δύναμιν· ἑκάστῳ γὰρ τῶν εὐαγγελιστῶν ἐδωρήσατο ἑκάστου χρόνου καὶ καιροῦ διηγεῖσθαι τὰ ἐν ἀληθείᾳ πληρωθέντα. καὶ ὁ μὲν Ματθαῖος διηγησάμενος μόνον ὅτι ἐγεννήθη ἐν πνεύματι ἁγίῳ καὶ ὅτι συνελήφθη ἄνευ σπέρματος ἀνδρός, οὐδὲν περὶ περιτομῆς εἶπεν οὐδὲ περὶ τῶν δύο ἐτῶν τι τῶν εἰς αὐτὸν μετὰ τὴν γέννησιν γεγενημένων, ἀλλὰ διηγεῖται τὴν ἔλευσιν τῶν μάγων,
Kai ouk oidasin hoi agnōsią katechomenoi tou hagiou pneumatos tēn dynamin; hekastǭ gar tōn euangelistōn edōrēsato hekastou chronou kai kairou diēgeisthai ta en alētheią plērōthenta. kai ho men Matthaios diēgēsamenos monon hoti egennēthē en pneumati hagiǭ kai hoti synelēphthē aneu spermatos andros, ouden peri peritomēs eipen oude peri tōn dyo etōn ti tōn eis auton meta tēn gennēsin gegenēmenōn, alla diēgeitai tēn eleusin tōn magōn,
And those held fast by ignorance do not know the power of the Holy Spirit. For he granted to each of the evangelists to narrate what was truly fulfilled at each time and season. Matthew narrated only that he was born by the Holy Spirit and conceived without a man's seed; he said nothing about the circumcision, nor anything about the two years of events after his birth, but narrates the coming of the magi,
Matt 1:18 (allusion, high confidence) · Matt 2:1 (allusion, high confidence)
Notes and citation
Summary: Matthew skips from the birth to the coming of the magi two years later.
Topics: Scripture and canon, Christology
Cite (SBL): Epiphanius, Pan. 51.9.1 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.9.2Holl GCS 25/31:259
ὡς ἐπιμαρτυρεῖ ἡμῖν ὁ ἀληθὴς τοῦ θεοῦ λόγος, ἐρωτῶντος τοῦ Ἡρῴδου παρὰ τῶν μάγων τὸν χρόνον καὶ ἠκριβωκότος τοῦ φαινομένου ἀστέρος, καὶ τῶν μάγων τὴν ἀπόκρισιν, ὅτι ἀπὸ δύο ἐτῶν καὶ κατωτέρω· ὡς μὴ εἶναι τὸν χρόνον τοῦτον τὸν τῷ Λουκᾷ πεπραγματευμένον.
hōs epimartyrei hēmin ho alēthēs tou theou logos, erōtōntos tou Hērǭdou para tōn magōn ton chronon kai ēkribōkotos tou phainomenou asteros, kai tōn magōn tēn apokrisin, hoti apo dyo etōn kai katōterō; hōs mē einai ton chronon touton ton tǭ Louką pepragmateumenon.
as the true word of God testifies to us: Herod asked the magi the time and ascertained exactly when the star had appeared, and the magi answered, from two years old and under; so that this period is not the one treated by Luke.
Matt 2:7 (allusion, high confidence) · Matt 2:16 (allusion, high confidence)
Notes and citation
Summary: Herod's inquiry shows the magi came two years after the birth.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.9.2 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.9.3Holl GCS 25/31:259
ἀλλʼ ὁ μὲν Λουκᾶς τὰ πρὸ <τῶν> δύο ἐτῶν διηγεῖται, Ματθαῖος δὲ εἰπὼν τὴν γέννησιν ἀπεπήδησεν εἰς τὸν διετῆ χρόνον καὶ ἐδήλωσε τὰ γενόμενα μετὰ <τὰ> δύο ἔτη.
allʼ ho men Loukas ta pro <tōn> dyo etōn diēgeitai, Matthaios de eipōn tēn gennēsin apepēdēsen eis ton dietē chronon kai edēlōse ta genomena meta <ta> dyo etē.
Luke narrates what came before the two years, while Matthew, having told of the birth, leapt to the two-year period and showed what happened after the two years.
Notes and citation
Summary: Luke and Matthew cover different periods.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.9.3 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.9.4Holl GCS 25/31:259
διὸ καὶ ὁ Ἡρῴδης διανοηθεὶς τοῦτο μετὰ τὸ ἀπονεῦσαι τοὺς μάγους διʼ ἑτέρας ὁδοῦ ᾠήθη ἐν τῶ πλήθει τῶν παίδων καὶ αὐτὸν <τὸν> γεννηθέντα εὑρεθήσεσθαι καὶ σὺν αὐτοῖς ἀποκτέννυσθαι.
dio kai ho Hērǭdēs dianoētheis touto meta to aponeusai tous magous diʼ heteras hodou ǭēthē en tō plēthei tōn paidōn kai auton <ton> gennēthenta heurethēsesthai kai syn autois apoktennysthai.
That is why Herod too, reflecting on this after the magi had gone away by another road, thought that in the multitude of children the one who had been born would be found too and be killed with them.
Matt 2:12 (allusion, high confidence)
Notes and citation
Summary: Herod planned to kill the child among many others.
Cite (SBL): Epiphanius, Pan. 51.9.4 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.9.5Holl GCS 25/31:259
ἐκέλευσε γὰρ τοὺς ἐν τοῖς ὁρίοις Βηθλεὲμ παῖδας ἀποκτανθῆναι, τοὺς ἀπὸ δύο ἐτῶν καὶ κατωτέρω, ἕως αὐτῆς τῆς ἡμέρας ἧς οἱ μάγοι παρʼ αὐτῷ ἐγένοντο. ἔνθεν οὖν τίνι οὐ φανεῖται ὅτι ὅτε ἦλθον οἱ μάγοι δύο ἦν ἐτῶν ὁ παῖς γεγεννημένος;
ekeleuse gar tous en tois horiois Bēthleem paidas apoktanthēnai, tous apo dyo etōn kai katōterō, heōs autēs tēs hēmeras hēs hoi magoi parʼ autǭ egenonto. enthen oun tini ou phaneitai hoti hote ēlthon hoi magoi dyo ēn etōn ho pais gegennēmenos?
For he ordered the children in the region of Bethlehem to be killed, those from two years old and under, up to the very day on which the magi had been with him. From this, then, to whom will it not be plain that when the magi came, the child had been born two years?
Matt 2:16 (allusion, high confidence)
Notes and citation
Summary: Herod's order proves the child was two years old when the magi came.
Cite (SBL): Epiphanius, Pan. 51.9.5 (Holl GCS 25/31:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.9.6Holl GCS 25/31:259–260
καὶ γὰρ καὶ αὐτὴ ἡ πραγματεία τὴν πὰσαν ἀκρίβειαν σαφηνίζει. ὁ μὲν γὰρ Λουκᾶς λέγει ἐσπαργανῶσθαι τὸν παῖδα εὐδὺς γεγεννημένον καὶ κεῖσθαι ἐν φάτνῃ καὶ ἐν σπηλαίῳ διὰ τὸ μὴ εἶναι τόπον ἐν τῷ καταλύματι.
kai gar kai autē hē pragmateia tēn pasan akribeian saphēnizei. ho men gar Loukas legei esparganōsthai ton paida eudys gegennēmenon kai keisthai en phatnę̄ kai en spēlaiǭ dia to mē einai topon en tǭ katalymati.
And indeed the narrative itself makes the whole matter perfectly clear. For Luke says that the child was wrapped in swaddling clothes as soon as he was born and laid in a manger, and in a cave, because there was no room in the inn.
Luke 2:7 (quotation, medium confidence)
Notes and citation
Summary: Luke places the newborn in a manger.
- The cave is not in Luke; it comes from early tradition (compare Protevangelium of James 18).
Extrabiblical texts: Prot. Jas. 18 (Protevangelium of James; echo)
Cite (SBL): Epiphanius, Pan. 51.9.6 (Holl GCS 25/31:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.9.7Holl GCS 25/31:260
ἀπογραφὴ γὰρ τότε ἦν καὶ οἱ διασκορπισθέντες ἀπὸ τοῦ χρόνου τῶν πολέμων τῶν ἐπὶ τοῖς Μακκαβαίοις γεγονότων ἐπὶ τὰ πανταχοῦ γῆς διεσκορπίσθησαν καὶ ὀλίγοι παντελῶς ἔμειναν ἐν Βηθλεὲμ κατοικοῦντες· διὸ ἔν τινι τῶν ἀντιγράφων τῶν εὐαγγελιστῶν καλεῖται πόλις τοῦ Δαυίδ, ἐν ἄλλῳ δὲ κώμην αὐτὴν φάσκει διὰ τὸ εἰς ὀλίγην γῆν αὐτὴν ἡκέναι.
apographē gar tote ēn kai hoi diaskorpisthentes apo tou chronou tōn polemōn tōn epi tois Makkabaiois gegonotōn epi ta pantachou gēs dieskorpisthēsan kai oligoi pantelōs emeinan en Bēthleem katoikountes; dio en tini tōn antigraphōn tōn euangelistōn kaleitai polis tou Dauid, en allǭ de kōmēn autēn phaskei dia to eis oligēn gēn autēn hēkenai.
For there was a census at that time; and those who had been scattered since the time of the wars under the Maccabees had been dispersed to every part of the earth, and very few remained living in Bethlehem. That is why in one of the copies of the evangelists it is called the city of David, while another calls it a village, because it had shrunk to a small place.
Luke 2:4 (allusion, medium confidence) · John 7:42 (allusion, medium confidence)
Notes and citation
Summary: Bethlehem was small and depopulated at the time of the census.
- Compare Luke 2:4 (“the city of David”) and John 7:42 (“the village”).
Cite (SBL): Epiphanius, Pan. 51.9.7 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-7). (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.
51.9.8Holl GCS 25/31:260
ὅτε δὲ γέγονε τὸ κέλευσμα Αὐγούστου τοῦ βασιλέως καὶ ἀνάγκην ἔσχον οἱ διεσκορπισμένοι κατὰ τὰ αὐτῶν γένη ἐλθεῖν εἰς τὸν τόπον ἵνα ἀπογραφῶσιν, ἐπιρρέοντα τὰ πλήθη ἐνέπλησε τὸν τόπον καὶ οὐκ ἦν τόπος ἐν τῷ καταλύματι διὰ τὴν συνέχειαν.
hote de gegone to keleusma Augoustou tou basileōs kai anankēn eschon hoi dieskorpismenoi kata ta autōn genē elthein eis ton topon hina apographōsin, epirreonta ta plēthē eneplēse ton topon kai ouk ēn topos en tǭ katalymati dia tēn synecheian.
When the decree of Augustus the emperor was issued, and those who had been scattered were obliged to come, each to the place of his family, to be registered, the crowds streaming in filled the place, and there was no room in the inn because of the crush.
Luke 2:1 (allusion, high confidence) · Luke 2:3 (allusion, high confidence) · Luke 2:7 (allusion, high confidence)
Notes and citation
Summary: The census crowds left no room in the inn.
Cite (SBL): Epiphanius, Pan. 51.9.8 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-8). (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.
51.9.9Holl GCS 25/31:260
λοιπὸν δὲ μετὰ τὴν ἀπογραφὴν ἀπῆλθεν ἕκαστος ὅποι γῆς τὴν καταμονὴν τῆς κατοικήσεως εἶχε· διὸ καὶ πλάτος ἐτύγχανεν ἐν τῇ γῇ.
loipon de meta tēn apographēn apēlthen hekastos hopoi gēs tēn katamonēn tēs katoikēseōs eiche; dio kai platos etynchanen en tę̄ gę̄.
After the census each went back to wherever on earth he had his settled dwelling; so there came to be room in the land again.
Notes and citation
Summary: After the census the crowds left.
Cite (SBL): Epiphanius, Pan. 51.9.9 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-9). (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.
51.9.10Holl GCS 25/31:260
ἐρχόμενοι δὲ ὡς εἰπεῖν μνήμης ἕνεκα τῶν ἐκεῖ γεγενημένων <τοῦ> πρώτου ἐνιαυτοῦ τελεσθέντος καὶ τοῦ δευτέρου πληρωθέντος ἦλθον οἱ γονεῖς ἐκεῖσε ἀπὸ τῆς Ναζαρὲτ ὡς εἰς τὴν πανήγυριν ταύτην.
erchomenoi de hōs eipein mnēmēs heneka tōn ekei gegenēmenōn <tou> prōtou eniautou telesthentos kai tou deuterou plērōthentos ēlthon hoi goneis ekeise apo tēs Nazaret hōs eis tēn panēgyrin tautēn.
But coming, so to speak, to commemorate what had happened there, when the first year had ended and the second was complete, the parents came there from Nazareth, as if to this festival.
Notes and citation
Summary: Two years later Joseph and Mary returned to Bethlehem.
Cite (SBL): Epiphanius, Pan. 51.9.10 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-10). (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.
51.9.11Holl GCS 25/31:260
διὸ καὶ ἡ ἔλευσις τῶν μάγων γεγένηται κατὰ τὴν τοιαύτην συγκυρίαν οὐκέτι ἴσως πη ἐν τῃ καταλύσει τότε τῆς Μαρίας καὶ Ἰωσὴφ διὰ τὴν τῆς ἀπογραφῆς παρουσίαν τῇ ὑπὸ τοῦ Λουκᾶ εἰρημένῃ. οὐ γὰρ ηὗρον τὴν Μαριὰμ ἐν τῷ σπηλαίῳ, ὅπου ἐγέννησεν· ἀλλὰ ὡς ἔχει τὸ εὐαγγέλιον, ὅτι ὡδήγει αὐτούς, φησίν,
dio kai hē eleusis tōn magōn gegenētai kata tēn toiautēn synkyrian ouketi isōs pē en tę̄ katalysei tote tēs Marias kai Iōsēph dia tēn tēs apographēs parousian tę̄ hypo tou Louka eirēmenę̄. ou gar hēuron tēn Mariam en tǭ spēlaiǭ, hopou egennēsen; alla hōs echei to euangelion, hoti hōdēgei autous, phēsin,
That is why the coming of the magi took place at such a juncture—no longer, perhaps, at the lodging which Mary and Joseph had at that time because of the census, the one Luke mentions. For they did not find Mary in the cave where she gave birth; but, as the gospel has it, the star guided them, it says,
Matt 2:9 (allusion, high confidence)
Notes and citation
Summary: The magi found the family in a house, not in the cave of the birth.
Cite (SBL): Epiphanius, Pan. 51.9.11 (Holl GCS 25/31:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-11). (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.
51.9.12Holl GCS 25/31:260–261
ὁ ἀστὴρ ἄχρι τοῦ τόπου οὗ ἦν ἐκεῖ τὸ παιδίον. καὶ εἰσελθόντες θόντες εἰς τὸν οἶκον ηὗρον τὸ βρέφος μετὰ Μαρίας, οὐκέτι ἐν φάτνῃ οὐκέτι ἐν σπηλαίῳ, ἀλλὰ ἐν οἴκῳ· ἵνα γνωσθῇ τῆς ἀληθείας ἡ ἀκρί- βεια καὶ τοῦ χρόνου τῶν δύο ἐτῶν τὸ διάστημα, τουτέστιν ἐξότου ἐγεννήθη ἕως ὅτε παρεγένοντο οἱ μάγοι.
ho astēr achri tou topou hou ēn ekei to paidion. kai eiselthontes thontes eis ton oikon hēuron to brephos meta Marias, ouketi en phatnę̄ ouketi en spēlaiǭ, alla en oikǭ; hina gnōsthę̄ tēs alētheias hē akri- beia kai tou chronou tōn dyo etōn to diastēma, toutestin exotou egennēthē heōs hote paregenonto hoi magoi.
“to the place where the child was. And having entered the house they found the infant with Mary”—no longer in a manger, no longer in a cave, but in a house—so that the exactness of the truth might be known, and the interval of two years, that is, from when he was born until the magi arrived.
Matt 2:9 (quotation, medium confidence) · Matt 2:11 (quotation, medium confidence)
Notes and citation
Summary: The house in Matthew shows the two-year interval.
- Matt 2:9 and 2:11, quoted freely. The digital text repeats part of the word “having entered” (with invisible characters); it is translated once.
Cite (SBL): Epiphanius, Pan. 51.9.12 (Holl GCS 25/31:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-12). (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.
51.9.13Holl GCS 25/31:261
καὶ κατʼ ἐκείνην τὴν νύκτα μετὰ δύο ἔτη τῆς γεννήσεως ὤφθη ὁ ἄγγελος καὶ εἶπε παραλαβεῖν τὴν μητέρα καὶ τὸ παιδίον εἰς γῆν Αἰγύπτου. διὸ οὐκέτι Ἰωσὴφ ἀνακάμπτει εἰς Ναζαρέτ, ἀλλὰ ἀποδιδράσκει ἅμα τῷ παιδὶ καὶ τῇ μητρὶ αὐτοῦ εἰς Αἴγυπτον καὶ ἄλλα δύο ἔτη ποιεῖ ἐκεῖδε· καὶ οὕτως πάλιν ὁ ἄγγελος μετὰ τὴν τοῦ Ἡρῴδου τελευτὴν * ἐπιστρέφει ἐπὶ τὴν Ἰουδαίαν.
kai katʼ ekeinēn tēn nykta meta dyo etē tēs gennēseōs ōphthē ho angelos kai eipe paralabein tēn mētera kai to paidion eis gēn Aigyptou. dio ouketi Iōsēph anakamptei eis Nazaret, alla apodidraskei hama tǭ paidi kai tę̄ mētri autou eis Aigypton kai alla dyo etē poiei ekeide; kai houtōs palin ho angelos meta tēn tou Hērǭdou teleutēn * epistrephei epi tēn Ioudaian.
And on that night, two years after the birth, the angel appeared and told him to take the mother and the child to the land of Egypt. That is why Joseph no longer goes back to Nazareth, but flees with the child and his mother to Egypt and spends another two years there; and so again, after Herod's death, the angel … he returns to Judea.
Textual problem in this passage: see the notes.
Matt 2:13 (allusion, high confidence) · Matt 2:14 (allusion, high confidence) · Matt 2:19 (allusion, high confidence) · Matt 2:21 (allusion, high confidence)
Notes and citation
Summary: The flight to Egypt came two years after the birth and lasted two years.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.9.13 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-9-13). (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.
Haer. 51, chapter 10
51.10.1Holl GCS 25/31:261
10. Τῴ γὰρ τριακοστῷ τρίτῳ τοῦ Ἡρῴδου γεννᾶται ὁ κύριος, τριακοστῷ πέμπτῳ ἦλθον οἱ μάγοι, τριακοστῷ ἑβδόμῳ ἔτει τελευτᾷ ὁ Ἡρῴδης καὶ διαδέχεται Ἀρχέλαος ὁ υἱὸς αὐτοῦ τὸ βασίλειον, ποιήσας ἔτη ἔννέα βασιλεύων, καθάπερ μοι ἤδη ἐν ἄλλοις τόποις εἴρηται.
10. Tǭ gar triakostǭ tritǭ tou Hērǭdou gennatai ho kyrios, triakostǭ pemptǭ ēlthon hoi magoi, triakostǭ hebdomǭ etei teleutą ho Hērǭdēs kai diadechetai Archelaos ho huios autou to basileion, poiēsas etē ennea basileuōn, kathaper moi ēdē en allois topois eirētai.
10. For the Lord is born in the thirty-third year of Herod; in the thirty-fifth the magi came; in the thirty-seventh year Herod dies, and Archelaus his son succeeds to the kingdom and reigns for nine years, as I have already said in other places.
Notes and citation
Summary: Epiphanius dates the nativity, the magi, and Herod's death.
Cite (SBL): Epiphanius, Pan. 51.10.1 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.2Holl GCS 25/31:261
ἀνεχώρησεν οὖν ἀκούσας περὶ Ἀρχελάου καὶ ἐλθὼν κατῴκησεν εἰς Ναζαρὲτ καὶ ἐκεῖθεν πάλιν κατʼ ἔτος ἐνῄει εἰς Ἱερουσαλήμ.
anechōrēsen oun akousas peri Archelaou kai elthōn katǭkēsen eis Nazaret kai ekeithen palin katʼ etos enę̄ei eis Hierousalēm.
So, hearing about Archelaus, he withdrew and came and settled in Nazareth, and from there again every year he went up to Jerusalem.
Matt 2:22 (allusion, high confidence) · Matt 2:23 (allusion, high confidence) · Luke 2:41 (allusion, high confidence)
Notes and citation
Summary: The family settled in Nazareth and went yearly to Jerusalem.
Cite (SBL): Epiphanius, Pan. 51.10.2 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.3Holl GCS 25/31:261
ὁρᾷς ὅση τυγχάνει ἀκρίβεια ἐν τοῖς θείοις εὐαγγελίοις περὶ ἑκάστης πραγματείας. οἱ δὲ ἀγνοίᾳ φερόμενοι, τὸν ἑαυτῶν νοῦν σκοτώσαντες οὐκ ἴσασι τὸ τέλος ἑκάστου λόγου, ἀλλὰ ἁπλῶς κατὰ τῶν ἁγίων <εὐαγγελιστῶν> ἐπαίρουσι τὸ στόμα καὶ χαλῶσι τὴν γλῶτταν, μηδὲν μὲν λέγοντες ἐν ἀληθείᾳ, ἑαυτοὺς δὲ τῆς ζωῆς ἀπαλλοτριοῦντες.
horąs hosē tynchanei akribeia en tois theiois euangeliois peri hekastēs pragmateias. hoi de agnoią pheromenoi, ton heautōn noun skotōsantes ouk isasi to telos hekastou logou, alla haplōs kata tōn hagiōn <euangelistōn> epairousi to stoma kai chalōsi tēn glōttan, mēden men legontes en alētheią, heautous de tēs zōēs apallotriountes.
You see how great the exactness is in the divine Gospels about each event. But those carried along by ignorance, having darkened their own minds, do not know the purpose of each word, but simply lift up their mouths against the holy evangelists and let loose their tongues, saying nothing in truth, but estranging themselves from life.
Eph 4:18 (echo, low confidence)
Notes and citation
Summary: The Gospels are exact; their critics speak from ignorance.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.10.3 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.4Holl GCS 25/31:261
Ἐνθεν γοῦν ὁ Λουκᾶς μετὰ τὸ διηγήσασθαι τὰ πρῶτα πάλιν λέγει πῶς ἐν τῷ δωδεκάτῳ ἔτει ἀνῆλθεν εἰς Ἱερουσαλήμ, ἵνα μὴ παραλείψῃ τόπον τοῖς νομίσασιν αὐτὸν ἁπλῶς ἄνδρα τέλειον ἐν κόσμῳ πεφηνέναι καὶ εἰς τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην ἡκέναι, ὡς ὑπελήφθη ὑπό τε Κηρίνθου καὶ Ἐβίωνος καὶ τῶν ἄλλων.
Enthen goun ho Loukas meta to diēgēsasthai ta prōta palin legei pōs en tǭ dōdekatǭ etei anēlthen eis Hierousalēm, hina mē paraleipsę̄ topon tois nomisasin auton haplōs andra teleion en kosmǭ pephēnenai kai eis ton Iordanēn pros ton Iōannēn hēkenai, hōs hypelēphthē hypo te Kērinthou kai Ebiōnos kai tōn allōn.
From here, then, Luke, after narrating the first things, again says how in his twelfth year he went up to Jerusalem, so as to leave no room for those who thought that he had simply appeared in the world as a full-grown man and come to John at the Jordan, as was supposed by Cerinthus and Ebion and the others.
Luke 2:42 (allusion, high confidence)
Notes and citation
Summary: Luke tells of Jesus at twelve against those who said he appeared fully grown.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.10.4 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.5Holl GCS 25/31:261
δεινὸς γὰρ ὁ ὄφις σκαληνῶς διαβαίνων ἐν μιᾷ γνώμῃ οὐχ ἵσταται, ἀλλὰ τοῖς μὲν δοκεῖ ἐκ παρατριβῆς καὶ σπέρματος ἀνδρὸς γεγενῆσθαι, τοῖς δʼ ἄλλοις ἁπλῶς ἄνθρωπος πεφηνέναι.
deinos gar ho ophis skalēnōs diabainōn en mią gnōmę̄ ouch histatai, alla tois men dokei ek paratribēs kai spermatos andros gegenēsthai, tois dʼ allois haplōs anthrōpos pephēnenai.
For the serpent is terrible, moving crookedly, and does not keep to one opinion: to some he seems to have been born from intercourse and a man's seed, to others to have simply appeared as a man.
Notes and citation
Summary: Heretics disagree about Christ's origin.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.10.5 (Holl GCS 25/31:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.6Holl GCS 25/31:261–262
διὸ κατὰ τὸ λεπτὸν τὰ πάντα σιηγούμενοι οἱ ἅγιοι εὐαγγελισταὶ ἀκριβοῦσι. καὶ φύσει ὁ Λουκᾶς ὡς ἀπὸ κάτωθεν ἐπὶ τὰ ἄνω ἀναφέρων τὴν διάνοιαν φάσκει »ἦν δὲ Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα, ὢν υἱὸς ὡς ἐνομίζετο τοῦ Ἰωσήφ«.
dio kata to lepton ta panta siēgoumenoi hoi hagioi euangelistai akribousi. kai physei ho Loukas hōs apo katōthen epi ta anō anapherōn tēn dianoian phaskei »ēn de Iēsous archomenos einai hōs etōn triakonta, ōn huios hōs enomizeto tou Iōsēph«.
That is why the holy evangelists, narrating everything in detail, are exact. And Luke, naturally, as though carrying the mind up from below to above, says, “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 says Jesus was 'supposed' to be Joseph's son.
Notes on the original text
- Digital text corrected (OCR letter slip (ρ for φ).): Ἰωσήρ → Ἰωσήφ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.10.6 (Holl GCS 25/31:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.7Holl GCS 25/31:262
τὸ δὲ νομίζεσθαι οὐκ ἀληθές ἐστιν, ἀλλὰ ἐν τάξει μὲν πατρὸς ἐτύγχανεν ὁ Ἰωσὴφ διὰ τὸ οὕτως τῷ θεῷ δεδόχθαι, οὐκ ἦν δὲ πατὴρ ὁ μὴ πρὸς τὴν Μαριὰμ ἐσχηκὼς συνάφειαν ἢ μόνον ὅτι ἀνὴρ ἐκλήθη διὰ τὸ μεμνηστεῦθαι πρεσβύτης ὀγδοήκοντα ἐτῶν που τυγχάνων πλείω ἐλάσσω καὶ ἔχων ἓξ υἱοὺς ἀπὸ τῆς ὄντως αὐτοῦ γαμετῆς πρώτης, ταύτην δὲ τὴν οἰκονομίαν παρειληφώς, ὡς καὶ ἄλλῃ που ἀκριβέστερον περὶ τούτου διῆλθον.
to de nomizesthai ouk alēthes estin, alla en taxei men patros etynchanen ho Iōsēph dia to houtōs tǭ theǭ dedochthai, ouk ēn de patēr ho mē pros tēn Mariam eschēkōs synapheian ē monon hoti anēr eklēthē dia to memnēsteuthai presbytēs ogdoēkonta etōn pou tynchanōn pleiō elassō kai echōn hex huious apo tēs ontōs autou gametēs prōtēs, tautēn de tēn oikonomian pareilēphōs, hōs kai allę̄ pou akribesteron peri toutou diēlthon.
But “supposed” is not the truth. Joseph held the place of a father, because it had so pleased God; but he was not the father, since he had had no union with Mary. He was only called her husband because of the betrothal, being an old man of about eighty, more or less, with six sons by his real first wife, and having received this charge—as I have discussed more exactly elsewhere.
Notes and citation
Summary: Joseph was Jesus' father only in name, an elderly widower with sons.
- Epiphanius's view that Joseph was an elderly widower whose sons were Jesus' “brothers” is set out more fully in Panarion 78.
Topics: Christology, Marriage
Cite (SBL): Epiphanius, Pan. 51.10.7 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
51.10.8Holl GCS 25/31:262
πῶς οὖν ὁ μὴ ἔχων συνάφειαν πατὴρ αὐτοῦ ἐτύγχανεν; ὅπερ ἀδύνατον.
pōs oun ho mē echōn synapheian patēr autou etynchanen? hoper adynaton.
How then could one who had no union be his father? That is impossible.
Notes and citation
Summary: Joseph could not be the father without union.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.10.8 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-10-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 51, chapter 11
51.11.1Holl GCS 25/31:262
11. Ἀλλὰ ἐρεῖς μοι, πῶς οὖν ἀνὴρ αὐτῆς ἐκέκλητο, εἰ μὴ ἔσχε ταύτην; ὁ δὲ ταῦτα ἀμφιβάλλων ἀγνοεῖ τὰ κατὰ τὸν νόμον, ὅτι ἐξότε ὀνομάζεται γυνὴ ἀνδρί, κἄν τε παρθένος εἴη κἄν τε ἐν οἴκῳ πατρὸς ἔτι ὑπάρχει, γυνὴ τοῦ ὠνομασμένου λέγεται ἡ τοιαύτη· τούτου ἕνεκεν ὁ ἅγιος ἄγγελός φησι »μὴ φοβηθῇς παραλαβεῖν τὴν γυναῖκά σου«.
11. Alla ereis moi, pōs oun anēr autēs ekeklēto, ei mē esche tautēn? ho de tauta amphiballōn agnoei ta kata ton nomon, hoti exote onomazetai gynē andri, kan te parthenos eiē kan te en oikǭ patros eti hyparchei, gynē tou ōnomasmenou legetai hē toiautē; toutou heneken ho hagios angelos phēsi »mē phobēthę̄s paralabein tēn gynaika sou«.
11. But you will say to me, How then was he called her husband, if he did not have her? Whoever doubts this does not know the provisions of the law: from the time a woman is named for a man, even if she is a virgin and is still in her father's house, such a woman is called the wife of the one to whom she is named. For this reason the holy angel says, “Do not be afraid to take your wife.”
Matt 1:20 (quotation, high confidence) · Deut 22:23 (allusion, low confidence)
Notes and citation
Summary: Under the Law a betrothed woman is already called a wife.
Topics: Marriage
Cite (SBL): Epiphanius, Pan. 51.11.1 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-1). (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.
51.11.2Holl GCS 25/31:262
καὶ ἵνα μή τις νομίσῃ ὅτι πλάνη τις <ἐστὶν> ἐν τοῖς εὐαγγελίοις — ἔκπληκτον γὰρ τὸ μυστήριον καὶ ἡ διήγησις ὑπὲρ ἄνθρωπον, μόνοις δὲ τοῖς υἱοῖς τοῦ ἁγίου πνεύματός ἐστι πᾶσα λεία τε καὶ πεφωτισμένη —,
kai hina mē tis nomisę̄ hoti planē tis <estin> en tois euangeliois — ekplēkton gar to mystērion kai hē diēgēsis hyper anthrōpon, monois de tois huiois tou hagiou pneumatos esti pasa leia te kai pephōtismenē —,
And so that no one may think that there is some error in the Gospels—for the mystery is astonishing and the account beyond man, and it is all smooth and full of light only for the sons of the Holy Spirit—
Notes and citation
Summary: The Gospel mystery is clear only to those taught by the Spirit.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.11.2 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-2). (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.
51.11.3Holl GCS 25/31:262
<φησί> »ἦν ὡς ἐτῶν τριάκοντα, ὡς ἐνομίζετο υἱὸς τοῦ Ἰωσὴφ τοῦ Ἠλὶ τοῦ Ματθάν«, καὶ ἀναφέρει τὴν γέννησιν ἐπὶ τὸν Ἀβραάμ, ὅθεν καὶ ὁ Ματθαῖος ἐνήρξατο, ὑπερβαίνει δὲ τὸν Νῶς καὶ φθάνει ἐπὶ τὸν Ἀδάμ, ἵνα τὸν ἀπὸ πρώτης πλασθέντα σημάνῃ, ζητούμενον διὰ τοῦ ἀπὸ τοῦ φυράματος αὐτοῦ ἐλθόντος τουτέστιν ἀπὸ τῆς ἁγίας παρθένου Μαρίας.
<phēsi> »ēn hōs etōn triakonta, hōs enomizeto huios tou Iōsēph tou Ēli tou Matthan«, kai anapherei tēn gennēsin epi ton Abraam, hothen kai ho Matthaios enērxato, hyperbainei de ton Nōs kai phthanei epi ton Adam, hina ton apo prōtēs plasthenta sēmanę̄, zētoumenon dia tou apo tou phyramatos autou elthontos toutestin apo tēs hagias parthenou Marias.
he says, “He was about thirty years old, being, as was supposed, the son of Joseph, son of Heli, son of Matthat,” and he carries the lineage back to Abraham, where Matthew also began; but he goes past Noah and reaches Adam, to indicate the one who was formed first, who was being sought through the one who came from his lump of clay, that is, from the holy Virgin Mary.
Luke 3:23 (quotation, high confidence) · Luke 3:24 (quotation, high confidence) · Luke 3:34 (allusion, high confidence) · Luke 3:38 (allusion, high confidence)
Notes and citation
Summary: Luke traces the genealogy back to Adam.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.11.3 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-3). (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.
51.11.4Holl GCS 25/31:262
ἦλθε γὰρ διʼ ἐκεῖνον τόν ποτε πλασθέντα καὶ τοὺς ὑπʼ αὐτοῦ γεγεννημένουσ, θέλοντας ζωὴν αἰώνιον κληρονομῆσαι· ὑπερβὰς δὲ τὸν Ἀδὰμ λέγει »τοῦ θεοῦ«.
ēlthe gar diʼ ekeinon ton pote plasthenta kai tous hypʼ autou gegennēmenous, thelontas zōēn aiōnion klēronomēsai; hyperbas de ton Adam legei »tou theou«.
For he came for the sake of the one who was formed long ago, and of those born from him who wish to inherit eternal life; and going beyond Adam he says, “of God.”
Luke 3:38 (quotation, high confidence)
Notes and citation
Summary: Luke ends the genealogy with God.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.11.4 (Holl GCS 25/31:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-4). (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.
51.11.5Holl GCS 25/31:262–263
ἐντεῦθεν λοιπὸν ἦν φανερώτατον ὅτι τοῦ μὲν θεοῦ ἦν υἱός, διὰ δὲ τοῦ σπέρματος τοῦ Ἀδὰμ κατὰ διαδοχὴν ἐν σαρκὶ παρεγένετο. ἀλλὰ οὐκ ἔσχον πάλιν φωτισμὸν οἱ πεπλανημένοι, ἀντέλεγον δὲ τῷ λόγῳ, ἑαυτοὺς πλανῶντες<καὶ τὸ ψεῦδος ἀγαπῶντες> ὑπὲρ τὴν ἀλήθειαν.
enteuthen loipon ēn phanerōtaton hoti tou men theou ēn huios, dia de tou spermatos tou Adam kata diadochēn en sarki paregeneto. alla ouk eschon palin phōtismon hoi peplanēmenoi, antelegon de tǭ logǭ, heautous planōntes<kai to pseudos agapōntes> hyper tēn alētheian.
From this, then, it was most evident that he was the Son of God, but came in the flesh by descent through the seed of Adam. But again those who had gone astray did not receive enlightenment, but spoke against the word, deceiving themselves and loving falsehood above the truth.
Notes and citation
Summary: Luke shows Christ as Son of God and son of Adam, yet the heretics resisted.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.11.5 (Holl GCS 25/31:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-5). (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.
51.11.6Holl GCS 25/31:263
ἔφασκον δὲ ὅτι ἱδοὺ ἰδοὺ τρίτον εὐαγγέλιον τὸ κατὰ Δουκᾶν. τοῦτο γὰρ ἐπετράπη τῷ Δουκᾷ, ὄντι καὶ αὐτῷ ἀπὸ τῶν ἐβδομήκοντα δύο τῶν διασκορπιδθέντων ἐπὶ τῷ τοῦ σωτῆρος λόγῳ, διὰ δὲ Παύλου τοῦ ἁγίου πάλιν ἐπανακάμψαντι πρὸς τὸν κύριονν ἐπιτραπένται τε αὐτοῦ κηρῦξαι τὸ εὐαγγέλιον.
ephaskon de hoti hidou idou triton euangelion to kata Doukan. touto gar epetrapē tǭ Douką, onti kai autǭ apo tōn ebdomēkonta dyo tōn diaskorpidthentōn epi tǭ tou sōtēros logǭ, dia de Paulou tou hagiou palin epanakampsanti pros ton kyrionn epitrapentai te autou kēryxai to euangelion.
They said, “See, see, a third gospel, the one according to Luke.” For this was entrusted to Luke, who was himself also one of the seventy-two who were scattered at the Savior's word, but who returned to the Lord again through holy Paul and was charged to preach his gospel.
John 6:66 (allusion, low confidence)
Notes and citation
Summary: Epiphanius says Luke, like Mark, was one of the seventy-two, restored through Paul.
- That Luke was one of the seventy-two is Epiphanius's tradition.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.11.6 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-6). (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.
51.11.7Holl GCS 25/31:263
καὶ κηρύττει πρῶτον ἐν Δαλματίᾳ καὶ Γαλλίᾳ καὶ ἐν Ἰταλίᾳ καὶ Μακεδονίᾳ. ἁρχὴ δὲ ἐν τῇ Γαλλίᾳ, ὡς καὶ περὶ τινων τῶν αὐτοῦ ἀκολούθων λέγει ἐν ταῖς αὐτοῦ ἐπιστολαῖς ὁ αὐτὸς Παῦλος. »Κρήσκης, φησίν, ἐν τῇ Γαλλίᾳ«. οὐ γὰρ ἐν τῇ Γαλατίᾳ, ὥς τινες πλανηθέντες νομίζουσιν, ἀλλὰ ἐν τῇ Γαλλίᾳ.
kai kēryttei prōton en Dalmatią kai Gallią kai en Italią kai Makedonią. harchē de en tę̄ Gallią, hōs kai peri tinōn tōn autou akolouthōn legei en tais autou epistolais ho autos Paulos. »Krēskēs, phēsin, en tę̄ Gallią«. ou gar en tę̄ Galatią, hōs tines planēthentes nomizousin, alla en tę̄ Gallią.
And he preaches first in Dalmatia and Gaul, and in Italy and Macedonia; but first in Gaul, as the same Paul says in his epistles about some of his followers: “Crescens,” he says, “in Gaul.” For it is not in Galatia, as some mistakenly think, but in Gaul.
2 Tim 4:10 (quotation, high confidence)
Notes and citation
Summary: Luke preached first in Gaul, as 2 Timothy's reference to Crescens shows.
- Most manuscripts of 2 Tim 4:10 read “Galatia”; some read “Gaul”, as Epiphanius does.
Cite (SBL): Epiphanius, Pan. 51.11.7 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-11-7). (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 12
51.12.1Holl GCS 25/31:263
12. Πλὴν ἐπὶ τὸ προκείμενον ἐλεύσομαι. ἀνενέγκαντος γὰρ τοῦ Λουκᾶ τὰς γενεαλογίας ἀπὸ τῶν κάτω ἐπὶ τὰ ἄνω καὶ φθάσαντος τὴν ἔμφασιν ποιήσασθαι τῆς ἅνωθεν τοῦ θεοῦ Λόγου παρουσίας ὁμοῦ τε συναφθέντος τῇ ἐνσάρκῳ αὐτοῦ οἰκονομίᾳ, ἵνα ἀποτρέψηται ἀπὸ τῶν πεπλανημένων τὴν πλάνην, οὑκ ἐνόησαν.
12. Plēn epi to prokeimenon eleusomai. anenenkantos gar tou Louka tas genealogias apo tōn katō epi ta anō kai phthasantos tēn emphasin poiēsasthai tēs hanōthen tou theou Logou parousias homou te synaphthentos tę̄ ensarkǭ autou oikonomią, hina apotrepsētai apo tōn peplanēmenōn tēn planēn, houk enoēsan.
12. But I shall come to the matter before us. When Luke had carried the genealogies back from below to above, and had managed to indicate the coming of God the Word from above, joined at the same time with his dispensation in the flesh, in order to turn the error away from those who had gone astray, they did not understand.
Notes and citation
Summary: Even Luke's genealogy did not correct the heretics.
Notes on the original text
- Digital text corrected (OCR letter slip (Δ for Λ).): Δόγου → Λόγου.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 51.12.1 (Holl GCS 25/31:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-1). (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.
51.12.2Holl GCS 25/31:263–264
διὸ ὕστερον ἀναγκάζει τὸ ἅγιον πνεῦμα τὸν Ἰωάννην, παραιτούμενον εὐαγγελίσασθαι διʼ εὐλάβειαν καὶ ταπεινοφροσύνην, ἐπὶ τῇ γηραλέᾳ αὐτοῦ ἠλικίᾳ μετὰ ἔτηἐνενήκοντα τῆς αὐτοῦ ζωῆς, μετὰ τὴν ἀπὸ τῆς Πάτμου ἐπάνοδον τὴν ἐπὶ Κλαυδίου γενομένην Καίσαρος καὶ μετὰ ἱκανὰ ἔτη τοῦ διατρῖψαι αὐτὸν ἐπὶ τῆς Ἀσίας, [ἀναγκάζεται] ἐκθέσθαι τὸ εὐαγγέλιον.
dio hysteron anankazei to hagion pneuma ton Iōannēn, paraitoumenon euangelisasthai diʼ eulabeian kai tapeinophrosynēn, epi tę̄ gēraleą autou ēlikią meta etēenenēkonta tēs autou zōēs, meta tēn apo tēs Patmou epanodon tēn epi Klaudiou genomenēn Kaisaros kai meta hikana etē tou diatripsai auton epi tēs Asias, [anankazetai] ekthesthai to euangelion.
Therefore afterwards the Holy Spirit compels John—who declined to write a gospel out of reverence and humility—in his old age, after ninety years of his life, after his return from Patmos, which took place under Claudius Caesar, and after he had spent a good many years in Asia, to set out the gospel.
Textual problem in this passage: see the notes.
Rev 1:9 (allusion, medium confidence)
Notes and citation
Summary: John wrote his Gospel in old age after returning from Patmos.
- Epiphanius dates John's exile to Patmos under Claudius; others place it under Domitian. The editor deletes a repeated “is compelled” (ἀναγκάζεται).
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.12.2 (Holl GCS 25/31:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-2). (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.
51.12.3Holl GCS 25/31:264
καὶ οὐκ ἦν αὐτῷ χρεία περὶ τῆς ἐνσάρκου παρουσίας λεπτολογεῖν· ἤδη γὰρ ἠσφάλιστο. ἀλλὰ ὡς κατόπιν τινῶν βαίνων καὶ ὁρῶν αὐτοὺς ἐπὶ τὰ ἔμπροσθεν ὄντας καὶ ἐπὶ τὰ τὰ τραχύτατα ἑαυτοὺς ἐκδεδωκότας καὶ πλάνα καὶ ἀκανθώδη, ἀνακαλέσασθαι αὐτοὺς εἰς εὐθεῖαν ὁδὸν προενοεῖτο καὶ ἀσφαλιζόμενος ἐπικηρυκεύσασθαι αὐτοῖς καὶ εἰπεῖν· τί πλανάσθε; ποῖ τρέπεσθε; ποῖ πλανᾶσθε, Κήρινθε καὶ Ἐβίων καὶ οἱ ἄλλοι; οὐκ ἔστιν οὕτως ὡς νομίζετε.
kai ouk ēn autǭ chreia peri tēs ensarkou parousias leptologein; ēdē gar ēsphalisto. alla hōs katopin tinōn bainōn kai horōn autous epi ta emprosthen ontas kai epi ta ta trachytata heautous ekdedōkotas kai plana kai akanthōdē, anakalesasthai autous eis eutheian hodon proenoeito kai asphalizomenos epikērykeusasthai autois kai eipein; ti planasthe? poi trepesthe? poi planasthe, Kērinthe kai Ebiōn kai hoi alloi? ouk estin houtōs hōs nomizete.
And he had no need to go into detail about the coming in the flesh, for that had already been made secure. But like someone walking behind others and seeing them ahead of him, giving themselves over to the roughest, pathless, and thorny places, he took thought to call them back to the straight road, and, making them secure, to call out to them and say: Why are you going astray? Where are you turning? Where are you wandering, Cerinthus and Ebion and the rest? It is not as you think.
Notes and citation
Summary: John wrote to call the heretics back to the right road.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 51.12.3 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-3). (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.
51.12.4Holl GCS 25/31:264
ναί, ἐγεννήθη ὁ Χριστὸς κατὰ σάρκα δῆλον· ἰδοὺ γὰρ αὐτὸς ὁμολογῶ ὅτι ὁ Λόγος σὰρξ ἐγένετο. ἀλλὰ μὴ ἐξότε ἐγένετο σάρξ, νομίσητε τὸν αὐτὸν εἶναι· οὐκ ἔστι γὰρ ἀπὸ χρόνων Μαρίας μόνον, ὡς ἕκαστος ἡμῶν ἀφʼ ὅτου γεννᾶται ὑπάρχει, πρὶν δὲ τοῦ γεννηθῆναι οὐκ ἔστιν.
nai, egennēthē ho Christos kata sarka dēlon; idou gar autos homologō hoti ho Logos sarx egeneto. alla mē exote egeneto sarx, nomisēte ton auton einai; ouk esti gar apo chronōn Marias monon, hōs hekastos hēmōn aphʼ hotou gennatai hyparchei, prin de tou gennēthēnai ouk estin.
Yes, Christ was plainly born according to the flesh; for see, I myself confess that the Word became flesh. But do not think that he is the same only from the time he became flesh. For he is not only from the times of Mary, as each of us exists from the time he is born but before being born does not exist.
John 1:14 (quotation, high confidence)
Notes and citation
Summary: John affirms the incarnation but denies that Christ began at his birth.
- Epiphanius speaks in John's voice.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.12.4 (Holl GCS 25/31:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-4). (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.
51.12.5Holl GCS 25/31:264–265
ὁ δὲ ἅγιος θεὸς Λόγος, ὁ υὁὸς τοῦ θεοῦ, ὁ κύριος ἡμῶν Ἰησοῦς Χριστός, οὐκ ἔστιν ἀπὸ χρόνων Μαρίας μόνον οὔτε ἀπὸ χρόνων Ἱωσὴφ μόνον, οὔτε Ἠλὶ οὔτε Λευὶ οὔτε Ζοροβάβελ οὔτε Σαλα- θιὴλ οὔτε Νάθαν οὔτε Δαυὶδ οὔτε ἀπὸ Ἰακὼβ οὔτε ἀπὸ Ἰσαὰκ οὔτε ἀπὸ χρόνων τοῦ Ἀβραὰμ οὔτε Νῶε οὔτε Ἀδὰμ οὔτε ἀπὸ τῆς πέμπτης ἡμέρας οὔτε ἀπὸ τῆς τετάρτης ἡμέρας οὔτε ἀπὸ τῆς τρίτης οὔτε ἐξότε ὁ κόσμος, ἀλλά »ἐν ἀρχῇ
ho de hagios theos Logos, ho hyoos tou theou, ho kyrios hēmōn Iēsous Christos, ouk estin apo chronōn Marias monon oute apo chronōn Hiōsēph monon, oute Ēli oute Leui oute Zorobabel oute Sala- thiēl oute Nathan oute Dauid oute apo Iakōb oute apo Isaak oute apo chronōn tou Abraam oute Nōe oute Adam oute apo tēs pemptēs hēmeras oute apo tēs tetartēs hēmeras oute apo tēs tritēs oute exote ho kosmos, alla »en archę̄
But the holy God the Word, the Son of God, our Lord Jesus Christ, is not only from the times of Mary, nor only from the times of Joseph, nor of Heli, nor Levi, nor Zerubbabel, nor Shealtiel, nor Nathan, nor David, nor from Jacob, nor from Isaac, nor from the times of Abraham, nor Noah, nor Adam, nor from the fifth day, nor from the fourth day, nor from the third, nor from when the world was; but “In the beginning
Luke 3:23 (allusion, medium confidence)
Notes and citation
Summary: The Word did not begin with any ancestor or day of creation.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.12.5 (Holl GCS 25/31:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-5). (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.
51.12.6Holl GCS 25/31:265
ἦν ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ Λόγος. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονε« καὶ τὰ ἑξῆς. [»καὶ ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν,
ēn ho Logos kai ho Logos ēn pros ton theon kai theos ēn ho Logos. panta diʼ autou egeneto, kai chōris autou egeneto oude hen ho gegone« kai ta hexēs. [»kai ho Logos sarx egeneto kai eskēnōsen en hēmin,
was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him nothing came into being that has come into being,” and so on.
Textual problem in this passage: see the notes.
John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: John begins with the eternal Word.
- The editor deletes the words that follow here (“And the Word became flesh and dwelt among us, and we saw him”, running into 51.12.7) as out of place.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.12.6 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-6). (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.
51.12.7Holl GCS 25/31:265
καὶ εἴδομεν αὐτόν«.] εἶτα »ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσι διʼ αὐτοῦ. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ἐντ τῷ κόσμῳ ἦν καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. εἰς τὰ ἴδια ἦλθε καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι· οἳ οὐκ ἐξ αἵματος καὶ σαρκός, ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
kai eidomen auton«.] eita »egeneto anthrōpos apestalmenos para theou, onoma autǭ Iōannēs. houtos ēlthen eis martyrian, hina martyrēsę̄ peri tou phōtos, hina pantes pisteusōsi diʼ autou. ouk ēn ekeinos to phōs, allʼ hina martyrēsę̄ peri tou phōtos. ēn to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon. ent tǭ kosmǭ ēn kai ho kosmos diʼ autou egeneto kai ho kosmos auton ouk egnō. eis ta idia ēlthe kai hoi idioi auton ou parelabon. hosoi de elabon auton, edōken autois exousian tekna theou genesthai; hoi ouk ex haimatos kai sarkos, allʼ ek theou egennēthēsan.
Then: “There came a man sent from God, whose name was John. He came for testimony, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. It was the true light, which enlightens every man coming into the world. He was in the world, and the world came into being through him, and the world did not know him. He came to his own, and his own did not receive him. But as many as received him, to them he gave authority to become children of God, who were born not of blood and flesh, but of God.
Textual problem in this passage: see the notes.
John 1:6 (quotation, high confidence) · John 1:7 (quotation, high confidence) · John 1:8 (quotation, high confidence) · John 1:9 (quotation, high confidence) · John 1:10 (quotation, high confidence) · John 1:11 (quotation, high confidence) · John 1:12 (quotation, high confidence) · John 1:13 (quotation, high confidence)
Notes and citation
Summary: John's prologue introduces the Baptist and the true light.
- The opening words of this section belong to the passage the editor deletes (see 51.12.6).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.12.7 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-7). (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.
51.12.8Holl GCS 25/31:265
καὶ ὁ Λόγος, φησί, σὰρξ ἐγένετο, καὶ κατεσκήνωσεν ἐν ἡμῖν. Ἰωάννης μαρτυρεῖ καὶ κέκραγε λέγων· οὗτος ἦν ὃν εἶπον ὑπῖν«· καὶ ὃτι »ἐκ τοῦ πληρώματος αὐτοῦ πάντες ἡμεῖς ἐλάβομεν«. καὶ λέγει »οὐκ εἰμὶ ἐγὼ ὁ Χριστός, ἀλλὰ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«.
kai ho Logos, phēsi, sarx egeneto, kai kateskēnōsen en hēmin. Iōannēs martyrei kai kekrage legōn; houtos ēn hon eipon hypin«; kai hoti »ek tou plērōmatos autou pantes hēmeis elabomen«. kai legei »ouk eimi egō ho Christos, alla phōnē boōntos en tę̄ erēmǭ«.
And the Word,” he says, “became flesh and dwelt among us. John bears witness and cries out, saying, This was he of whom I spoke to you”; and that “From his fullness we have all received.” And he says, “I am not the Christ, but the voice of one crying in the wilderness.”
John 1:14 (quotation, high confidence) · John 1:15 (quotation, high confidence) · John 1:16 (quotation, high confidence) · John 1:20 (quotation, high confidence) · John 1:23 (quotation, high confidence)
Notes and citation
Summary: John proclaims the Word made flesh and the Baptist's witness.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 51.12.8 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-12-8). (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 13
51.13.1Holl GCS 25/31:265
13. Καὶ ὅτε διήγηται ταῦτα πάντα, λέγει »ταῦτα ἐγένετο ἐν Βηθαβαρᾷ«· ἐν δὲ ἄλλοις ἀντιγράφοις »ἐν Βηθανίᾳ, πέραν τοῦ Ἰορδάνου«.
13. Kai hote diēgētai tauta panta, legei »tauta egeneto en Bēthabarą«; en de allois antigraphois »en Bēthanią, peran tou Iordanou«.
13. And when he has narrated all this, he says, “These things took place in Bethabara”; but in other copies, “in Bethany, beyond the Jordan.”
John 1:28 (quotation, high confidence)
Notes and citation
Summary: Epiphanius notes the variant Bethabara/Bethany in John 1:28.
Cite (SBL): Epiphanius, Pan. 51.13.1 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-1). (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.
51.13.2Holl GCS 25/31:265
καὶ μετὰ ταῦτα δείκνυσιν ὅτι εἶπον αὐτῷ οἱ ἀπὸ Ἰωάννου μαθηταί· »Ῥαββί, ποῦ μένεις; ὁ δὲ εἶπε· δεῦτε καὶ ἴδετε· καὶ ἀπῆλθον, καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην.«
kai meta tauta deiknysin hoti eipon autǭ hoi apo Iōannou mathētai; »Rhabbi, pou meneis? ho de eipe; deute kai idete; kai apēlthon, kai parʼ autǭ emeinan tēn hēmeran ekeinēn.«
And after this he shows that the disciples of John said to him, “Rabbi, where are you staying? And he said, Come and see; and they went away and stayed with him that day.”
John 1:38 (quotation, high confidence) · John 1:39 (quotation, high confidence)
Notes and citation
Summary: John's disciples stay with Jesus for a day.
Cite (SBL): Epiphanius, Pan. 51.13.2 (Holl GCS 25/31:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-2). (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.
51.13.3Holl GCS 25/31:265–266
καὶ τῇ αὔριον, »ὥρα ἦν ὡς δεκάτη, ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου, εἷς ἐκ τῶν δύο τῶν ἀκολουθησάντων αὐτῷ· εὑρίσκει αὐτὸς πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ· εὑρήκαμεν Μεσσίαν, τὸν μεθερμηνευόμενον Χριστόν. οὗτος ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπε· σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.
kai tę̄ aurion, »hōra ēn hōs dekatē, ēn Andreas ho adelphos Simōnos Petrou, heis ek tōn dyo tōn akolouthēsantōn autǭ; heuriskei autos prōton ton adelphon ton idion Simōna kai legei autǭ; heurēkamen Messian, ton methermēneuomenon Christon. houtos ēgagen auton pros ton Iēsoun. emblepsas autǭ ho Iēsous eipe; sy ei Simōn ho huios Iōna, sy klēthēsę̄ Kēphas, ho hermēneuetai Petros.
And on the next day: “It was about the tenth hour. Andrew, the brother of Simon Peter, was one of the two who followed him. He first finds his own brother Simon and says to him, We have found the Messiah, which is translated Christ. He brought him to Jesus. Jesus looked at him and said, You are Simon the son of Jonah; you shall be called Cephas, which is translated Peter.
John 1:39 (quotation, high confidence) · John 1:40 (quotation, high confidence) · John 1:41 (quotation, high confidence) · John 1:42 (quotation, high confidence)
Notes and citation
Summary: Andrew brings Simon to Jesus.
Cite (SBL): Epiphanius, Pan. 51.13.3 (Holl GCS 25/31:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-3). (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.
51.13.4Holl GCS 25/31:266
τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ἀκολούθει μοι. ἦν δὲ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ· ὃν ἔγραψε μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. καὶ εἶπεν αὐτῷ Ναθαναήλ· ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος· ἔρχου καὶ ἴδε.
tę̄ epaurion ēthelēsen exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho Iēsous; akolouthei moi. ēn de Philippos apo Bēthsaïda, ek tēs poleōs Andreou kai Petrou. heuriskei Philippos ton Nathanaēl kai legei autǭ; hon egrapse mōysēs en tǭ nomǭ kai hoi prophētai heurēkamen, Iēsoun huion Iōsēph ton apo Nazaret. kai eipen autǭ Nathanaēl; ek Nazaret dynatai ti agathon einai? legei autǭ ho Philippos; erchou kai ide.
The next day he wished to go out into Galilee, and he finds Philip, and Jesus says to him, Follow me. Now Philip was from Bethsaida, the city of Andrew and Peter. Philip finds Nathanael and says to him, We have found him of whom Moses wrote in the law, and the prophets, Jesus son of Joseph, from Nazareth. And Nathanael said to him, Can anything good come from Nazareth? Philip says to him, Come and see.
John 1:43 (quotation, high confidence) · John 1:44 (quotation, high confidence) · John 1:45 (quotation, high confidence) · John 1:46 (quotation, high confidence)
Notes and citation
Summary: Jesus calls Philip, who finds Nathanael.
Cite (SBL): Epiphanius, Pan. 51.13.4 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-4). (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.
51.13.5Holl GCS 25/31:266
ἰδὼν δὲ ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστι. λέγει αὐτῷ Ναθαναήλ· πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκὴν εἶδόν σε. ἀπεκρίθη αὐτῷ Ναθαναὴλ καὶ εἶπε· Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ.
idōn de ho Iēsous ton Nathanaēl erchomenon pros auton legei peri autou; ide alēthōs Israēlitēs, en hǭ dolos ouk esti. legei autǭ Nathanaēl; pothen me ginōskeis? apekrithē Iēsous kai eipen autǭ, pro tou se Philippon phōnēsai onta hypo tēn sykēn eidon se. apekrithē autǭ Nathanaēl kai eipe; Rhabbi, sy ei ho huios tou theou, sy ei ho basileus tou Israēl.
Jesus saw Nathanael coming toward him and says of him, Behold, truly an Israelite, in whom there is no guile. Nathanael says to him, How do you know me? Jesus answered and said to him, Before Philip called you, when you were under the fig tree, I saw you. Nathanael answered him and said, Rabbi, you are the Son of God, you are the King of Israel.
John 1:47 (quotation, high confidence) · John 1:48 (quotation, high confidence) · John 1:49 (quotation, high confidence)
Notes and citation
Summary: Nathanael confesses Jesus as Son of God.
Cite (SBL): Epiphanius, Pan. 51.13.5 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-5). (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.
51.13.6Holl GCS 25/31:266
ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ· ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζονα τούτων ὄψει. καὶ εἶπεν αὐτῷ· ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
apekrithē autǭ ho Iēsous kai eipen autǭ; hoti eipon soi hoti eidon se hypokatō tēs sykēs, pisteueis? meizona toutōn opsei. kai eipen autǭ; amēn amēn legō hymin, opsesthe ton ouranon aneǭgota kai tous angelous tou theou anabainontas kai katabainontas epi ton huion tou anthrōpou.
Jesus answered him and said to him, Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these. And he said to him, Truly, truly, I say to you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.
John 1:50 (quotation, high confidence) · John 1:51 (quotation, high confidence)
Notes and citation
Summary: Jesus promises Nathanael greater things.
Cite (SBL): Epiphanius, Pan. 51.13.6 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-6). (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.
51.13.7Holl GCS 25/31:266
καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας« καὶ τὰ ἑξῆς, ἵνα δείξῃ μετὰ τὰς τεσσαράκοντα ἡμέρας τοῦ πειρασμοῦ καὶ μετὰ τὴν ἀπʼ αὐτοῦ τοῦ πειρασμοῦ ἐπάνοδον καὶ ὁρμὴν τὴν ἐπὶ Ναζαρὲτ καὶ Γαλιλαίαν, ὡς οἱ ἄλλοι τρεῖς εὐαγγελισταὶ ἔφησαν, πάλιν ἐπὶ τὸν Ἰορδάνην αὐτὸν ἡκέναι·
kai tę̄ hēmerą tę̄ tritę̄ gamos egeneto en Kaną tēs Galilaias« kai ta hexēs, hina deixę̄ meta tas tessarakonta hēmeras tou peirasmou kai meta tēn apʼ autou tou peirasmou epanodon kai hormēn tēn epi Nazaret kai Galilaian, hōs hoi alloi treis euangelistai ephēsan, palin epi ton Iordanēn auton hēkenai;
And on the third day there was a wedding in Cana of Galilee,” and so on—to show that after the forty days of the temptation, and after his return from the temptation and his setting out for Nazareth and Galilee, as the other three evangelists said, he came again to the Jordan;
John 2:1 (quotation, high confidence)
Notes and citation
Summary: John's account shows Jesus returned to the Jordan after the temptation.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.13.7 (Holl GCS 25/31:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-7). (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.
51.13.8Holl GCS 25/31:266–267
ὡς καὶ ἀπὸ τοῦ λόγου Ἰωάννου δειχθήσεται, φήσαντος οὕτως ὅτε εἶδεν αὐτὸν ἐρχόμενον τῇ ἐπαύριον [λέγει] »ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«. καὶ πάλιν τῇ ἄλλῃ ἡμέρᾳ ὡς εἶδεν αὐτὸν περιπατοῦντα ἔφη· »οὗτός ἐστι περὶ οὗ εἶπον ὑμῖν, ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν«· »καὶ ἐμαρτύρησε, φησίν, Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα ἐν εἴδει περιστερᾶς καταβαῖνον καὶ ἐρχόμενον ἐπʼ αὐτόν«.
hōs kai apo tou logou Iōannou deichthēsetai, phēsantos houtōs hote eiden auton erchomenon tę̄ epaurion [legei] »ide ho amnos tou theou, ho airōn tēn hamartian tou kosmou«. kai palin tę̄ allę̄ hēmerą hōs eiden auton peripatounta ephē; »houtos esti peri hou eipon hymin, ho opisō mou erchomenos emprosthen mou gegonen, hoti prōtos mou ēn«; »kai emartyrēse, phēsin, Iōannēs legōn hoti tetheamai to pneuma en eidei peristeras katabainon kai erchomenon epʼ auton«.
as will be shown also from John's words, who spoke thus when he saw him coming on the next day: “Behold the Lamb of God, who takes away the sin of the world.” And again on another day, when he saw him walking, he said, “This is he of whom I spoke to you: he who comes after me has come to be before me, because he was before me”; “and John bore witness,” it says, “saying, I have seen the Spirit descending in the form of a dove and coming upon him.”
Textual problem in this passage: see the notes.
John 1:29 (quotation, high confidence) · John 1:30 (quotation, high confidence) · John 1:32 (quotation, high confidence)
Notes and citation
Summary: The Baptist's later testimonies point back to the baptism.
- The editor deletes a repeated “he says” (λέγει).
Cite (SBL): Epiphanius, Pan. 51.13.8 (Holl GCS 25/31:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-8). (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.
51.13.9Holl GCS 25/31:267
τὸ δὲ »ἐμαρτύρησε« καὶ τό »οὗτός ἐστιν ὃν εἶπον ὑμῖν«, ὡς ἤδη περὶ ἄλλου καὶ ἄλλου καιροῦ παρῳχημένου λέγων, ἵνα δείξῃ οὐ τὸν αὐτὸν εἶναι καιρὸν τοῦτον ἐκείνῳ τῷ τοῦ βαπτίσματος χρόνῳ, ἀλλὰ ἄλλον παρʼ ἐκεῖνον.
to de »emartyrēse« kai to »houtos estin hon eipon hymin«, hōs ēdē peri allou kai allou kairou parǭchēmenou legōn, hina deixę̄ ou ton auton einai kairon touton ekeinǭ tǭ tou baptismatos chronǭ, alla allon parʼ ekeinon.
The words “bore witness” and “This is he of whom I spoke to you” are spoken as of another time already past, to show that this time was not the same as the time of the baptism, but another, different from it.
Notes and citation
Summary: John's past tense shows the baptism had already happened.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.13.9 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-9). (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.
51.13.10Holl GCS 25/31:267
οὔτε γὰρ εὐθὺς ἀπὸ τοῦ πειρασμοῦ πρὸς τὸν Ἰωάννην ἀφικνεῖται, ἀλλὰ πρῶτον μὲν εἰς τὸν Γαλιλαίαν, ἔπειτα δὲ ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην, ὅπερ ἦν τοῦτο πρὸς τὸν Ἰωάννην *· διὸ λέγει ὅτι »οὗτος ἦν ὃν εἶπον ὑμῖν« καὶ ἔτι τὸ εὐαγγέλιόν φησι »καὶ ἐμαρτύρησεν Ἰωάννης ὅτι τεθέαμαι«, ὡς ἤδη τοῦ πράγματος πρὸς καιρου τινος γεγονότος.
oute gar euthys apo tou peirasmou pros ton Iōannēn aphikneitai, alla prōton men eis ton Galilaian, epeita de apo tēs Galilaias epi ton Iordanēn, hoper ēn touto pros ton Iōannēn *; dio legei hoti »houtos ēn hon eipon hymin« kai eti to euangelion phēsi »kai emartyrēsen Iōannēs hoti tetheamai«, hōs ēdē tou pragmatos pros kairou tinos gegonotos.
For he did not come to John immediately after the temptation, but first to Galilee, and then from Galilee to the Jordan, that is, to John …; that is why he says, “This was he of whom I spoke to you,” and further the gospel says, “And John bore witness, I have seen,” as though the event had already happened some time before.
Textual problem in this passage: see the notes.
John 1:30 (quotation, high confidence) · John 1:32 (quotation, high confidence)
Notes and citation
Summary: Jesus went to Galilee before returning to John.
- Holl marks a gap (*) in the text.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.13.10 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-13-10). (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 14
51.14.1Holl GCS 25/31:267
14. Μετὰ ταῦτα ἀρχὴ κλήσεως τῶν περὶ Πέτρον ἀπὸ Ἀνδρέου σημαίνεται. ἀνῆλθε γὰρ παρʼ αὐτῷ Ἀνδρέας εἷς τῶν δύο τῶν ἀκολουθησάντων αὐτῷ, μαθητευομένων μὲν παρʼ Ἰωάννου, ἔτι δὲ ἐν τῇ Γαλλιλαίᾳ παραμενόντων καὶ <κατὰ> καιροὺς τῷ Ἰωάννῃ σχολαζόντων.
14. Meta tauta archē klēseōs tōn peri Petron apo Andreou sēmainetai. anēlthe gar parʼ autǭ Andreas heis tōn dyo tōn akolouthēsantōn autǭ, mathēteuomenōn men parʼ Iōannou, eti de en tę̄ Gallilaią paramenontōn kai <kata> kairous tǭ Iōannę̄ scholazontōn.
14. After this the beginning of the calling of Peter and his companions, through Andrew, is indicated. For Andrew went up to stay with him—one of the two who followed him, who were being taught by John but still stayed in Galilee and at times spent their time with John.
John 1:40 (allusion, high confidence)
Notes and citation
Summary: Andrew's call began the calling of Peter and the others.
Cite (SBL): Epiphanius, Pan. 51.14.1 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-14-1). (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.
51.14.2Holl GCS 25/31:267
καὶ εὐθὺς μείναντος Ἀνδρέου ἐκείνην τὴν ἡμέραν (ὥρα ἦν ὡς δεκάτη), συμβέβνκεν αὐτῇ τῇ ἡμέρᾳ ἀπαντῆσαι αὐτὸν τῷ ἰδίῳ ἀδελφῷ Σίμωνι καὶ εἰπεῖν τὰ προειρημένα, ὅτι εὑρήκαμεν Μεσσίαν, καὶ ἀγαγεῖν αὐτὸν πρὸς τὸν κύριον καὶ τὰ ἑξῆς, [καὶ] ὡς ἔχει ἡ ἀκολουθία, ὅτι εἶπεν αὐτῷ· σὺ κληθήσῃ Κηφᾶς.
kai euthys meinantos Andreou ekeinēn tēn hēmeran (hōra ēn hōs dekatē), symbebnken autę̄ tę̄ hēmerą apantēsai auton tǭ idiǭ adelphǭ Simōni kai eipein ta proeirēmena, hoti heurēkamen Messian, kai agagein auton pros ton kyrion kai ta hexēs, [kai] hōs echei hē akolouthia, hoti eipen autǭ; sy klēthēsę̄ Kēphas.
And at once, since Andrew stayed that day (it was about the tenth hour), it happened on that same day that he met his own brother Simon and said what was mentioned before, “We have found the Messiah,” and brought him to the Lord, and so on, as the sequence has it, that he said to him, “You shall be called Cephas.”
Textual problem in this passage: see the notes.
John 1:41 (quotation, high confidence) · John 1:42 (quotation, high confidence)
Notes and citation
Summary: Andrew brought Simon the same day.
- The editor deletes “and” (καὶ).
Cite (SBL): Epiphanius, Pan. 51.14.2 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-14-2). (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.
51.14.3Holl GCS 25/31:267
»καὶ τῇ ἐπαύριον ἠθέλησεν, φησίν, ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰνσοῦς· ἀκολούθει μοι. ἦν δὲ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου«.
»kai tę̄ epaurion ēthelēsen, phēsin, exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho Insous; akolouthei moi. ēn de Philippos apo Bēthsaïda, ek tēs poleōs Andreou kai Petrou«.
“And the next day,” it says, “he wished to go out into Galilee, and he finds Philip, and Jesus says to him, Follow me. Now Philip was from Bethsaida, the city of Andrew and Peter.”
John 1:43 (quotation, high confidence) · John 1:44 (quotation, high confidence)
Notes and citation
Summary: Jesus calls Philip on the next day.
Cite (SBL): Epiphanius, Pan. 51.14.3 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-14-3). (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.
51.14.4Holl GCS 25/31:267
καὶ ὁρᾷς ὅτι τοῦτο διανοηθῆναι ἡμῖν δίδωσιν ὅτι τῶν δύο τῶν ἀκολουθησάντων, μαθητευομένων μὲν τῷ Ἰωάννῃ, μόνον ἑνὸς τὸ ὄνομα εἴρηκεν ὅτι Ἀνδρέας ἦν, τοῦ δὲ ἄλλου οὐκ εἴρηκεν·
kai horąs hoti touto dianoēthēnai hēmin didōsin hoti tōn dyo tōn akolouthēsantōn, mathēteuomenōn men tǭ Iōannę̄, monon henos to onoma eirēken hoti Andreas ēn, tou de allou ouk eirēken;
And you see that it gives us to understand that, of the two who followed him and were disciples of John, he gave the name of only one, that it was Andrew, but did not give the other's;
Notes and citation
Summary: Only one of the two disciples is named.
Cite (SBL): Epiphanius, Pan. 51.14.4 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-14-4). (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.
51.14.5Holl GCS 25/31:267
ὡς διανοεῖσθαι ἡμᾶς τοῦτον [εἶναι] οὗ τὸ ὄνομα οὐκ εἴρηκε, διὰ τὸ ὁμόχωρον διὰ τὸ σύσκηνον διὰ τὸ ὁμότεχνον διὰ τὸ ὁμοεργὲς ἢ τὸν Ἰωάννην εἶναι ἢ τὸν Ἰάκωβον, ἕνα <δὲ> τῶν υἱῶν Ζεβεδαίου.
hōs dianoeisthai hēmas touton [einai] hou to onoma ouk eirēke, dia to homochōron dia to syskēnon dia to homotechnon dia to homoerges ē ton Iōannēn einai ē ton Iakōbon, hena <de> tōn huiōn Zebedaiou.
so that we understand that the one whose name he did not give was, because they shared the same place, the same dwelling, the same craft, and the same work, either John or James, one of the sons of Zebedee.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The unnamed disciple was probably John or James.
- The editor deletes “to be” (εἶναι).
Cite (SBL): Epiphanius, Pan. 51.14.5 (Holl GCS 25/31:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-14-5). (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.
51.14.6Holl GCS 25/31:267–268
ἔδει γὰρ τούτους πρῶτον κληθῆναι, ἔπειτα τὸν Φίλιππον, κατὰ τὴν ἀκολουθίαν ὡς τέτακται ἐν τοῖς εὐαγγελίοις· Πέτρος πρῶτος, ἐπειτα Ἀνδρέας, εἶτα Ἰάκωβος, εἶτα Ἰωάννης, μετὰ τούτους Φίλιππος. ἀλλὰ περὶ τούτων τὰ νῦν ἐάσθω λέγειν· πολλὴ γάρ ἐστιν τῆς πραγματείας ταύτης ἡ ἀκολουθία.
edei gar toutous prōton klēthēnai, epeita ton Philippon, kata tēn akolouthian hōs tetaktai en tois euangeliois; Petros prōtos, epeita Andreas, eita Iakōbos, eita Iōannēs, meta toutous Philippos. alla peri toutōn ta nyn easthō legein; pollē gar estin tēs pragmateias tautēs hē akolouthia.
For these had to be called first, and then Philip, according to the order in which they are listed in the Gospels: Peter first, then Andrew, then James, then John, and after these Philip. But let us leave speaking about these for now; for the sequence of this subject is long.
Matt 10:2 (allusion, high confidence) · Matt 10:3 (allusion, high confidence)
Notes and citation
Summary: The Gospel lists put the fishermen before Philip.
Cite (SBL): Epiphanius, Pan. 51.14.6 (Holl GCS 25/31:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-14-6). (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 15
51.15.1Holl GCS 25/31:268
15. Εἰς δὲ τὸ ζητούμενον ἀνακαμπτέον * ὅπερ ἐστὶ κατανοῆσαι, ὅτι καθάπερ τῷ Ἰωάννῃ ἤδη μαθητευόμενοι * καὶ τὸν ἰδίαν τέχνην ἐργαζόμενοι καὶ τῇ μαθητείᾳ προσανέχοντες, ὡσαύτως καὶ παρὰ τῷ Ἰσηοῦ ποιήσαντες πρώτην ἡμέραν, τῇ ἑξῆς ἀπελθόντες πάλιν ἐν τῇ ἁλείᾳ ἐσχόλαζον, ὡς ἔχουσιν αἱ ἀκολουθίαι τῶν ἑτέρων εὐαγγελίων.
15. Eis de to zētoumenon anakampteon * hoper esti katanoēsai, hoti kathaper tǭ Iōannę̄ ēdē mathēteuomenoi * kai ton idian technēn ergazomenoi kai tę̄ mathēteią prosanechontes, hōsautōs kai para tǭ Isēou poiēsantes prōtēn hēmeran, tę̄ hexēs apelthontes palin en tę̄ haleią escholazon, hōs echousin hai akolouthiai tōn heterōn euangeliōn.
15. But we must return to the question … which is to understand that, just as when they were already disciples of John … they both worked at their own craft and devoted themselves to their discipleship, so too, having spent a first day with Jesus, they went away the next day and again occupied themselves with fishing, as the sequences of the other Gospels have it.
Textual problem in this passage: see the notes.
Notes and citation
Summary: After their first day with Jesus, the disciples returned to fishing.
- Holl marks two gaps (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.15.1 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-1). (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.
51.15.2Holl GCS 25/31:268
μετὰ γὰρ τὸ τῇ αὔριον ἐξελθεῖν τὸν Ἰησοῦν εὐθὺς ἡ ἀκολουθία φάσκει ὅτι »τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας καὶ ἦν ἐκεῖ ἡ μήτηο τοῦ Ἰησοῦ· ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον".
meta gar to tę̄ aurion exelthein ton Iēsoun euthys hē akolouthia phaskei hoti »tę̄ tritę̄ hēmerą gamos egeneto en Kaną tēs Galilaias kai ēn ekei hē mētēo tou Iēsou; eklēthē de kai ho Iēsous kai hoi mathētai autou eis ton gamon".
For after Jesus went out on the next day, the sequence at once says, “On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; and Jesus too was invited, and his disciples, to the wedding.”
John 2:1 (quotation, high confidence) · John 2:2 (quotation, high confidence)
Notes and citation
Summary: The Cana wedding follows immediately.
Cite (SBL): Epiphanius, Pan. 51.15.2 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-2). (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.
51.15.3Holl GCS 25/31:268
ἀπὸ δὲ ἑκατέρων τῶν τῆς λεπτολογίας ῥημάτων καὶ ὑποθέσεως ἰστέον ἐστίν, ὅτι καὶ ἑτέρους συμπαρείληφε μαθητάς, οἵτινες σὺν αὐτῷ ἔμειναν, τάχα δὲ οἱ περὶ Ναθαναὴλ καὶ Φίλιππον καὶ ἄλλοι τινές. οἱ γὰρ περὶ Ἀνδρέαν ἀνεχώρησαν· οἱ δὲ παρʼ αὐτῷ μεμενηκότες ἐκλήθησαν καὶ αὐτοὶ εἰς τοὺς γάμους.
apo de hekaterōn tōn tēs leptologias rhēmatōn kai hypotheseōs isteon estin, hoti kai heterous sympareilēphe mathētas, hoitines syn autǭ emeinan, tacha de hoi peri Nathanaēl kai Philippon kai alloi tines. hoi gar peri Andrean anechōrēsan; hoi de parʼ autǭ memenēkotes eklēthēsan kai autoi eis tous gamous.
From both the precise words and the subject matter it is to be understood that he also took other disciples with him, who stayed with him—perhaps Nathanael and Philip and some others. For Andrew and his companions withdrew; but those who had stayed with him were themselves also invited to the wedding.
Notes and citation
Summary: Other disciples, not Andrew's group, went with Jesus to Cana.
Cite (SBL): Epiphanius, Pan. 51.15.3 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-3). (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.
51.15.4Holl GCS 25/31:268
καὶ μετὰ τὰ ποιῆσαι τοῦτο πρῶτον σημεῖον κατελθὼν εἰς τὰ μέρη τῆς Καφαρναοὺμ ἐκεῖ κατῴκησε. καὶ λοιπὸν σημεῖα ἐκεῖ ἄρχεται ἐργάζεσθαι ἕτερα, ὅτε τὴν τοῦ ξηρὰν ἔχοντος χεῖρα ἰάσατο,
kai meta ta poiēsai touto prōton sēmeion katelthōn eis ta merē tēs Kapharnaoum ekei katǭkēse. kai loipon sēmeia ekei archetai ergazesthai hetera, hote tēn tou xēran echontos cheira iasato,
And after doing this first sign he went down to the region of Capernaum and lived there. And from then on he begins to work other signs there, when he healed the man who had a withered hand,
John 2:11 (allusion, high confidence) · John 2:12 (allusion, high confidence) · Mark 3:1 (allusion, medium confidence)
Notes and citation
Summary: After Cana Jesus worked other signs at Capernaum.
Cite (SBL): Epiphanius, Pan. 51.15.4 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-4). (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.
51.15.5Holl GCS 25/31:268
ἀλλὰ καὶ τὴν πενθερὰν τοῦ Πέτρου, τοῦ μὲν ἀπὸ Βηθσαϊδὰ ὄντος γήμαντος δὲ ἀπὸ Καφαρναούμ, οὐ μακρὰν ὄντων τῶν τόπων τούτων τῷ διαστήματι, ταύτην ἀπὸ τοῦ πυρετοῦ ἀνῆκεν καὶ θεραπευθεῖσα διηκόνει· ὥστε εἶναι ταύτην τὴν ἀκολουθίαν.
alla kai tēn pentheran tou Petrou, tou men apo Bēthsaïda ontos gēmantos de apo Kapharnaoum, ou makran ontōn tōn topōn toutōn tǭ diastēmati, tautēn apo tou pyretou anēken kai therapeutheisa diēkonei; hōste einai tautēn tēn akolouthian.
and also Peter's mother-in-law—Peter was from Bethsaida but had married in Capernaum, these places being no great distance apart—he freed her from the fever, and once healed she served them; so that this is the sequence.
Mark 1:30 (allusion, high confidence) · Mark 1:31 (allusion, high confidence)
Notes and citation
Summary: Jesus healed Peter's mother-in-law at Capernaum.
Notes on the original text
- Digital text corrected (Stray characters in the digital text.): αστ; ταύτην → ταύτην.
Cite (SBL): Epiphanius, Pan. 51.15.5 (Holl GCS 25/31:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-5). (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.
51.15.6Holl GCS 25/31:268–269
καὶ μετὰ ταῦτα πάλιν αὐτοῦ ἀναστρέψαντος εἰς τὴν Ναζαρέτ, ὅπου ἦν ἀνατεθραμμένος, τότε ἀνέγνω τὸ βιβλίον Ἠσαΐου τοῦ προφήτου, αὐτοῦ λοιπὸνπρολαβόντος αὐτοὺς καὶ λέγοντος ὅτι "πάντως ἐρεῖτέ μοι τὴν παραβολήν, ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν σημεῖα γενόμενα ἐν Καφαρναούμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου". καὶ ὁρᾷς ὡς ἔστιν τῆς ἀληθείας ἡ ἀκολουθία; »καὶ οὐκ ἐποίησε διὰ τὴν ἀπιστίαν αὐτῶν, φησίν, <σημεῖον> οὐδέν«.
kai meta tauta palin autou anastrepsantos eis tēn Nazaret, hopou ēn anatethrammenos, tote anegnō to biblion Ēsaïou tou prophētou, autou loiponprolabontos autous kai legontos hoti "pantōs ereite moi tēn parabolēn, iatre, therapeuson seauton; hosa ēkousamen sēmeia genomena en Kapharnaoum, poiēson kai hōde en tę̄ patridi sou". kai horąs hōs estin tēs alētheias hē akolouthia? »kai ouk epoiēse dia tēn apistian autōn, phēsin, <sēmeion> ouden«.
And after this, when he returned again to Nazareth, where he had been brought up, he then read the book of Isaiah the prophet; and he anticipated them, saying, “Surely you will quote me this proverb: Physician, heal yourself; whatever signs we have heard were done in Capernaum, do here also in your own country.” Do you see how the sequence of the truth holds? “And he did no sign there,” it says, “because of their unbelief.”
Luke 4:16 (allusion, high confidence) · Luke 4:17 (allusion, high confidence) · Luke 4:23 (quotation, high confidence) · Matt 13:58 (quotation, medium confidence) · Mark 6:5 (allusion, medium confidence)
Notes and citation
Summary: At Nazareth Jesus referred to his earlier signs at Capernaum.
- The last quotation combines Matt 13:58 and Mark 6:5–6.
Cite (SBL): Epiphanius, Pan. 51.15.6 (Holl GCS 25/31:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-6). (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.
51.15.7Holl GCS 25/31:269
κάκεῖθεν παρελθὼν εἰς τὴν Καφαρναοὺμ πάλιν κατῴκησε. καὶ ἐλθὼν εἰς τὰ μέρη τῆς θαλάσσης, ὥς φησιν ὁ Ματθαῖος, εἶδε Σίμωνα Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ βάλλοντας τὰ δίκτυα καὶ πάλιν Ἰάκωβον καὶ Ἰωάννην υἱοὺς Ζεβεδαίου, καὶ τέλεον αὐτοὺς ἐκάλεσε καὶ ῥίψαντες λοιπὸν τὰ δίκτυα ἠκολούθησαν αὐτῷ.
kakeithen parelthōn eis tēn Kapharnaoum palin katǭkēse. kai elthōn eis ta merē tēs thalassēs, hōs phēsin ho Matthaios, eide Simōna Petron kai Andrean ton adelphon autou ballontas ta diktya kai palin Iakōbon kai Iōannēn huious Zebedaiou, kai teleon autous ekalese kai rhipsantes loipon ta diktya ēkolouthēsan autǭ.
And passing on from there he again lived in Capernaum. And coming to the region of the sea, as Matthew says, he saw Simon Peter and Andrew his brother casting their nets, and again James and John the sons of Zebedee; and he called them for good, and then, leaving their nets, they followed him.
Matt 4:13 (allusion, high confidence) · Matt 4:18 (allusion, high confidence) · Matt 4:21 (allusion, high confidence) · Matt 4:22 (allusion, high confidence)
Notes and citation
Summary: Jesus called the fishermen definitively by the sea.
Cite (SBL): Epiphanius, Pan. 51.15.7 (Holl GCS 25/31:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-7). (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.
51.15.8Holl GCS 25/31:269
ὁ δὲ Λουκᾶς καὶ τὴν ἀκρίβειαν σημαίνει τοῦ πράγματος, ὅτι καὶ ἠκολούθησαν λοιπὸν ἀμεταστρεπτὶ μηκέτι ἀναβαλλόμενοι τῆς κλήσεως, φήσας ὅτι »ἐλθόντος αὐτοῦ ἐπὶ τὴν λίμνην Γεννησαρέθ, εἶδε Σίμωνα καὶ Ἀνδρέαν καταρτίζοντας τὰ δίκτυα καὶ ἀνέβη εἰς τὸ πλοῖον, ὅ ἦν Σίμωνος, φησίν, Πέτρου καὶ Ἀνδρέου« (τοῦτο δὲ σημαίνει, ὡς ἤδη ὄντος αὐτοῦ αὐτοῖς, ἐν γνώσει [διὸ] διὰ τὴν συνήθειαν [καὶ] προσήκαντο) καὶ ἀνελθὼν ἐκάθισεν·
ho de Loukas kai tēn akribeian sēmainei tou pragmatos, hoti kai ēkolouthēsan loipon ametastrepti mēketi anaballomenoi tēs klēseōs, phēsas hoti »elthontos autou epi tēn limnēn Gennēsareth, eide Simōna kai Andrean katartizontas ta diktya kai anebē eis to ploion, ho ēn Simōnos, phēsin, Petrou kai Andreou« (touto de sēmainei, hōs ēdē ontos autou autois, en gnōsei [dio] dia tēn synētheian [kai] prosēkanto) kai anelthōn ekathisen;
Luke also indicates the exact course of the matter, that they then followed without turning back, no longer putting off the call. He says that “when he came to the lake of Gennesaret, he saw Simon and Andrew mending their nets, and he got into the boat which was Simon Peter's,” he says, “and Andrew's” (this shows that, since he was already known to them, they received him because of their acquaintance); and having got in, he sat down;
Textual problem in this passage: see the notes.
Luke 5:1 (quotation, medium confidence) · Luke 5:2 (quotation, medium confidence) · Luke 5:3 (quotation, medium confidence)
Notes and citation
Summary: Luke shows the fishermen already knew Jesus when he entered their boat.
- Luke 5:1–3, quoted freely. The editor deletes “therefore” (διὸ) and “and” (καὶ) in the parenthesis.
Cite (SBL): Epiphanius, Pan. 51.15.8 (Holl GCS 25/31:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-8). (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.
51.15.9Holl GCS 25/31:269
ὅτε λέγει τῷ Πέτρῳ μετὰ τὴν διδασκαλίαν »ἐπανάγαγε εἰς τὸ βάθος καὶ χαλά σατε τὰ δίκτυα«, οἱ δὲ εἶπον »ἐπιστάτα« (ἤδη γὰρ διὰ τὴν τοῦ Ἰωάννου μαρτυρίαν ἐπιστάτην αὐτὸν ἐκάλουν οἱ πρότερον <περὶ> αὐτοῦ ἀκούσαντες ὅτι »ἰδού, ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«, καὶ ὅτι παρʼ αὐτῷ ἔμειναν τὴν μίαν ἡμέραν).
hote legei tǭ Petrǭ meta tēn didaskalian »epanagage eis to bathos kai chala sate ta diktya«, hoi de eipon »epistata« (ēdē gar dia tēn tou Iōannou martyrian epistatēn auton ekaloun hoi proteron <peri> autou akousantes hoti »idou, ho amnos tou theou ho airōn tēn hamartian tou kosmou«, kai hoti parʼ autǭ emeinan tēn mian hēmeran).
then he says to Peter after the teaching, “Put out into the deep and let down the nets,” and they said, “Master”—for already, because of John's testimony, those who had earlier heard about him, “Behold the Lamb of God who takes away the sin of the world,” called him Master, and also because they had stayed with him that one day.
Luke 5:4 (quotation, high confidence) · Luke 5:5 (quotation, high confidence) · John 1:29 (quotation, high confidence)
Notes and citation
Summary: Peter called Jesus 'Master' because of John's testimony.
Cite (SBL): Epiphanius, Pan. 51.15.9 (Holl GCS 25/31:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-9). (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.
51.15.10Holl GCS 25/31:269
καὶ εἰς τὴν δευτέραν ἐξῆλθον μετέπειτα ἄγραν, ἐπὶ τῷ πλήθει τῶν ἐχθύων αὐτῶν θαυμασάντων καὶ Πέτρου λέγοντος ὅτι »ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε«· τάχα γὰρ καὶ μετεμέλετο διὰ τὸ πρότερον αὐτὸν κεκλῆσθαι καὶ ἐπιστρέψαι ἐπὶ τοὺς ἰχθύας καὶ τὴν πᾶσαν ἐργασίαν τῆς ἁλείας.
kai eis tēn deuteran exēlthon metepeita agran, epi tǭ plēthei tōn echthyōn autōn thaumasantōn kai Petrou legontos hoti »exelthe apʼ emou, hoti anēr hamartōlos eimi, kyrie«; tacha gar kai metemeleto dia to proteron auton keklēsthai kai epistrepsai epi tous ichthyas kai tēn pasan ergasian tēs haleias.
And afterwards they went out for the second catch, and they marveled at the multitude of fish, and Peter said, “Depart from me, for I am a sinful man, O Lord”; for perhaps he also regretted that, though he had been called before, he had gone back to the fish and the whole business of fishing.
Luke 5:6 (allusion, high confidence) · Luke 5:8 (quotation, high confidence)
Notes and citation
Summary: Peter's confession of sin at the great catch.
Cite (SBL): Epiphanius, Pan. 51.15.10 (Holl GCS 25/31:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-10). (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.
51.15.11Holl GCS 25/31:269
ὁ δὲ εἶπε »μὴ φοβοῦ«, παραθαρσύνων αὐτόν, ὅτι οὐκ ἀπηγορεύθη ἀλλὰ ἔτι δύναται τῆς κλήσεως ἔχεσθαι, ὅτι, φησίν, ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν· ὅτε καὶ τοῖς μετόχοις τοῖς ἐν τῷ ἑτέρῳ πλοίῳ ἔνευσαν εἰς σύλληψιν ἥκειν τῆς αὐτῆς ἄγρας.
ho de eipe »mē phobou«, paratharsynōn auton, hoti ouk apēgoreuthē alla eti dynatai tēs klēseōs echesthai, hoti, phēsin, apo tou nyn anthrōpous esę̄ zōgrōn; hote kai tois metochois tois en tǭ heterǭ ploiǭ eneusan eis syllēpsin hēkein tēs autēs agras.
But he said, “Do not be afraid,” encouraging him that he had not been rejected but could still hold on to the call, because, he says, from now on you will be catching men; at which point they also signaled to their partners in the other boat to come and help take in the same catch.
Luke 5:10 (quotation, high confidence) · Luke 5:7 (allusion, high confidence)
Notes and citation
Summary: Jesus reassures Peter that his call stands.
Cite (SBL): Epiphanius, Pan. 51.15.11 (Holl GCS 25/31:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-11). (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.
51.15.12Holl GCS 25/31:269–270
ἦσαν γὰρ κοινωνοί, ὥς φησι, τῷ Σίμωνι· καθάπερ ἄνω κἀμοὶ προ- δεδήλωται ἐκ τῆς ὑποθέσεως ταύτης <τῶν> δύο μὲν ἀκολουθησάντων αὐτῷ παρὰ Ἰωάννου <δὲ> ἀκηκοότων *, ὧν δύο εἷς ἦν ὁ Ἀνδρέας, <καθὼς> ἔφημεν, διανενοημένοι καλλίστως τὸν ἕτερον εἶναι πάλιν τάχα ἕνα τῶν υἱῶν Ζεβεδαίου διά τε τὸ συνεργὸν καὶ μέτοχον καὶ κοινωνικόν.
ēsan gar koinōnoi, hōs phēsi, tǭ Simōni; kathaper anō kamoi pro- dedēlōtai ek tēs hypotheseōs tautēs <tōn> dyo men akolouthēsantōn autǭ para Iōannou <de> akēkootōn *, hōn dyo heis ēn ho Andreas, <kathōs> ephēmen, dianenoēmenoi kallistōs ton heteron einai palin tacha hena tōn huiōn Zebedaiou dia te to synergon kai metochon kai koinōnikon.
For they were partners, as it says, with Simon; just as I too have shown above from this very subject: of the two who followed him after hearing John …, one of the two was Andrew, as we said, and we have understood very well that the other was, again, perhaps one of the sons of Zebedee, because they worked together and were partners and companions.
Textual problem in this passage: see the notes.
Luke 5:10 (allusion, high confidence)
Notes and citation
Summary: The partners suggest the unnamed disciple was a son of Zebedee.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.15.12 (Holl GCS 25/31:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-12). (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.
51.15.13Holl GCS 25/31:270
καὶ λοιπὸν μετὰ ταῦτα πάντα καταλείψαντες οἱ τέσσαρες τά τε πλοῖα καὶ ἁπλῶς ἅπαντα, ὥς φησιν, ἀφέντες εἰς τὴν γῆν ἠκολούθησαν αὐτῷ, ὡς ἔχει ἡ τοῦ Λουκᾶ μαρτυρία.
kai loipon meta tauta panta kataleipsantes hoi tessares ta te ploia kai haplōs hapanta, hōs phēsin, aphentes eis tēn gēn ēkolouthēsan autǭ, hōs echei hē tou Louka martyria.
And then, after this, the four left their boats and simply everything—having left them on the land, as it says—and followed him, as Luke's testimony has it.
Luke 5:11 (allusion, high confidence)
Notes and citation
Summary: The four fishermen left everything to follow Jesus.
Cite (SBL): Epiphanius, Pan. 51.15.13 (Holl GCS 25/31:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-13). (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.
51.15.14Holl GCS 25/31:270
ὥστε ἐξ ἅπαντος δείκνυσθαι ὅτι οὐδεμία σκολιότης οὐδʼ ἐναντιότης ἐν τοῖς ἁγίοις εὐαγγελίοις οὐδὲ παρὰ τοῖς εὐαγγελισταῖς εὑρίσκεται, ἀλλὰ πάντα σαφῆ.
hōste ex hapantos deiknysthai hoti oudemia skoliotēs oudʼ enantiotēs en tois hagiois euangeliois oude para tois euangelistais heurisketai, alla panta saphē.
So it is shown in every way that no crookedness or contradiction is found in the holy Gospels or among the evangelists, but everything is clear.
Notes and citation
Summary: The Gospels do not contradict one another.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.15.14 (Holl GCS 25/31:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-14). (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.
51.15.15Holl GCS 25/31:270
χρόνων δέ εἰσι διαστάσεις· ἐντεῦθεν γὰρ καὶ ἐπέκεινα, τῶν περὶ Πέτρον καὶ Ἰωάννην λοιπὸν συναγθέτων καὶ ἀκολουθούντων, ἐγένετο διδάσκων ἐν πάσῃ τῇ Γαλιλαίᾳ καὶ ἐν τῇ Ἰουδαίᾳ, καὶ λοιπὸν πλατυνομένου τοῦ κηρύγματος τὰ ἑξῆς τῶν θεοσημείων ἐπετέλει. ὥστε εἶναι ἐξ ἅπαντος τὴν ἀκολουθίαν ὧδε·
chronōn de eisi diastaseis; enteuthen gar kai epekeina, tōn peri Petron kai Iōannēn loipon synagthetōn kai akolouthountōn, egeneto didaskōn en pasę̄ tę̄ Galilaią kai en tę̄ Ioudaią, kai loipon platynomenou tou kērygmatos ta hexēs tōn theosēmeiōn epetelei. hōste einai ex hapantos tēn akolouthian hōde;
But there are intervals of time. For from this point on, when Peter and John and their companions had been gathered and were following him, he went about teaching in all Galilee and in Judea, and then, as the preaching spread, he performed the divine signs in order. So the whole sequence is as follows:
Matt 4:23 (allusion, medium confidence)
Notes and citation
Summary: Epiphanius prepares to set out the full chronology.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 51.15.15 (Holl GCS 25/31:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-15-15). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek 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 16
51.16.1Holl GCS 25/31:270
16. πρῶτον μὲν βαπτισθέντος αὐτοῦ κατʼ Αἰγυπτίους Ἀθὺρ δωδεκάτῃ, † ὡς ἔφημεν, πρὸ ἕξ εἰδῶν Νοεμβρίων — τουτέστιν πρὸ ἐξήκοντα ἡμερῶν πλήρης τῆς ἡμέρας τῶν Ἐπιφανείων, ἥ ἐστιν ἡμέρα τῆς αὐτοῦ κατὰ σάρκα γεννήσεως,
16. prōton men baptisthentos autou katʼ Aigyptious Athyr dōdekatę̄, † hōs ephēmen, pro hex eidōn Noembriōn — toutestin pro exēkonta hēmerōn plērēs tēs hēmeras tōn Epiphaneiōn, hē estin hēmera tēs autou kata sarka gennēseōs,
16. First, he was baptized on the twelfth of Athyr by the Egyptian reckoning, … as we said, the sixth day before the Ides of November—that is, a full sixty days before the day of the Epiphany, which is the day of his birth according to the flesh,
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ was baptized on 8 November, sixty days before his birthday on 6 January.
- Holl marks the text as corrupt (†) before “as we said”. The twelfth of Athyr and the sixth day before the Ides of November are both 8 November; Epiphanius dates the Epiphany (the nativity) to 6 January.
Cite (SBL): Epiphanius, Pan. 51.16.1 (Holl GCS 25/31:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-1). (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.
51.16.2Holl GCS 25/31:270–271
ὡς ἔχει ἡ μαρτυρία τοῦ κατὰ Λουκᾶν εὐαγγελίου, ὅτι »ἦν Ἰησοῦς ἀρχόμενος εἶναι ὡς ἐτῶν τριά- κοντα, ὢν υἱὸς ὡς ἐνομίζετο τοῦ Ἰωσήφ«. ην γὰρ τῷ μὲν ὄντι εικοσι ἐννέα ἐτῶν καὶ μηνῶν δέκα, ὅτε ἐπὶ τὸ βάπτισμα ἧκε, τριάκοντα μὲν ἐτῶν, ἀλλʼ οὐ πλήρης· διὸ λέγει »ἀρχόμενος εἶναι ὡς ἐτῶν τριάκοντα« — λοιπὸν ἐξεβλήθη εἰς τὴν ἔρημον.
hōs echei hē martyria tou kata Loukan euangeliou, hoti »ēn Iēsous archomenos einai hōs etōn tria- konta, ōn huios hōs enomizeto tou Iōsēph«. ēn gar tǭ men onti eikosi ennea etōn kai mēnōn deka, hote epi to baptisma hēke, triakonta men etōn, allʼ ou plērēs; dio legei »archomenos einai hōs etōn triakonta« — loipon exeblēthē eis tēn erēmon.
as the testimony of the Gospel according to Luke has it, that “Jesus was beginning to be about thirty years old, being the son, as was supposed, of Joseph.” For he was in fact twenty-nine years and ten months old when he came to baptism—thirty years, but not full; that is why it says, “beginning to be about thirty years old.” Then he was driven out into the desert.
Luke 3:23 (quotation, high confidence) · Mark 1:12 (allusion, high confidence)
Notes and citation
Summary: Jesus was twenty-nine years and ten months old at his baptism.
Cite (SBL): Epiphanius, Pan. 51.16.2 (Holl GCS 25/31:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-2). (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.
51.16.3Holl GCS 25/31:271
ἀπʼ ἐντεῦθεν οὖν αἱ τεσσαράκοντα ἡμέραι τοῦ πειρασμοῦ ἀκολούθως φαίνονται καὶ αἱ δύο τοῦ πειρασμοῦ ἐπὶ τὴν Γαλιλαίαν, τουτέστιν εἰς τὴν Ναζαρὲτ καὶ περὶ τὰ ὅρια αὐτῆς, καὶ μία ἡμέρα ὅτε ἦλθεν πρὸς Ἰωάννην,
apʼ enteuthen oun hai tessarakonta hēmerai tou peirasmou akolouthōs phainontai kai hai dyo tou peirasmou epi tēn Galilaian, toutestin eis tēn Nazaret kai peri ta horia autēs, kai mia hēmera hote ēlthen pros Iōannēn,
From here, then, the forty days of the temptation follow in order, and the two days after the temptation on the way to Galilee, that is, to Nazareth and its region, and one day when he came to John,
Notes and citation
Summary: The chronology continues with the temptation and the return to John.
Cite (SBL): Epiphanius, Pan. 51.16.3 (Holl GCS 25/31:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-3). (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.
51.16.4Holl GCS 25/31:271
ὅτε ἔφη ὁ Ἰωάννης »ἴδε, ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«, καὶ ἡ ἐπαύριον <ὅτε> »τάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει· ἴδε, ὁ Χριστὸς ὁ ἀμνὸς τοῦ θεοῦ«. εἶτα φησίν »ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ καὶ ἠκολούθησαν τῷ Ἰησοῦ«.
hote ephē ho Iōannēs »ide, ho amnos tou theou ho airōn tēn hamartian tou kosmou«, kai hē epaurion <hote> »talin heistēkei ho Iōannēs kai ek tōn mathētōn autou dyo kai emblepsas tǭ Iēsou peripatounti legei; ide, ho Christos ho amnos tou theou«. eita phēsin »ēkousan hoi dyo mathētai autou kai ēkolouthēsan tǭ Iēsou«.
when John said, “Behold the Lamb of God, who takes away the sin of the world,” and the next day, when “again John was standing, and two of his disciples, and looking at Jesus as he walked he says, Behold the Christ, the Lamb of God.” Then it says, “The two disciples heard him and followed Jesus.”
John 1:29 (quotation, high confidence) · John 1:35 (quotation, high confidence) · John 1:36 (quotation, high confidence) · John 1:37 (quotation, high confidence)
Notes and citation
Summary: John points out Jesus two days running.
- “The Christ” is not in John 1:36; it is in Epiphanius's quotation.
Cite (SBL): Epiphanius, Pan. 51.16.4 (Holl GCS 25/31:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-4). (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.
51.16.5Holl GCS 25/31:271
αὕτη δὲ ἦν οκτωκαιδεκάτη μετά τὸν πειρασμὸν ἡμέρα, καθὼς προείπαμεν, πρώτη δὲ ἀπὸ Ἰωάννου ὅτε ἠκολούθησαν τῷ Ἰησοῦ οἱ περὶ Ἀνδρέαν καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην (ὥρα ἦν ὡς δεκάτη), ὅτε καὶ τὸν ἑαυτοῦ ἀδελφὸν Σίμωνα εὑρὼν ὁ Ἀνδρέας ἤγαγε πρὸς τὸν Ἰησοῦν.
hautē de ēn oktōkaidekatē meta ton peirasmon hēmera, kathōs proeipamen, prōtē de apo Iōannou hote ēkolouthēsan tǭ Iēsou hoi peri Andrean kai parʼ autǭ emeinan tēn hēmeran ekeinēn (hōra ēn hōs dekatē), hote kai ton heautou adelphon Simōna heurōn ho Andreas ēgage pros ton Iēsoun.
This was the eighteenth day after the temptation, as we said before, and the first from John's day, when Andrew and his companions followed Jesus and stayed with him that day (it was about the tenth hour), when Andrew, finding his own brother Simon, brought him to Jesus.
John 1:39 (allusion, high confidence) · John 1:41 (allusion, high confidence)
Notes and citation
Summary: The eighteenth day after the temptation: Andrew and Simon come to Jesus.
Cite (SBL): Epiphanius, Pan. 51.16.5 (Holl GCS 25/31:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-5). (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.
51.16.6Holl GCS 25/31:271
εἶτα λέγει τὸ εὐαγγέλιον »τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ κύριος· ἀκολούθει μοι«. αὕτη δὲ ἦν ἐννεακαιδεκάτη ἡμέρα μετὰ τὸν πειρασμόν, ὡς ἔχει ἡ ἀκολουθία τοῦ εὐαγγελίου, * Φιλίππου τὴν κλῆσιν καὶ τοῦ Ναθαναήλ.
eita legei to euangelion »tę̄ epaurion ēthelēsen exelthein eis tēn Galilaian kai heuriskei Philippon kai legei autǭ ho kyrios; akolouthei moi«. hautē de ēn enneakaidekatē hēmera meta ton peirasmon, hōs echei hē akolouthia tou euangeliou, * Philippou tēn klēsin kai tou Nathanaēl.
Then the gospel says, “The next day he wished to go out into Galilee, and he finds Philip, and the Lord says to him, Follow me.” This was the nineteenth day after the temptation, as the sequence of the gospel has it, … the call of Philip and Nathanael.
Textual problem in this passage: see the notes.
John 1:43 (quotation, high confidence)
Notes and citation
Summary: The nineteenth day: the call of Philip and Nathanael.
- Holl marks a gap (*) in the text.
Cite (SBL): Epiphanius, Pan. 51.16.6 (Holl GCS 25/31:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-6). (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.
51.16.7Holl GCS 25/31:271–272
καὶ λοιπὸν τῇ τρίτῃ ἡμέρᾳ, λέγει, γάμος ἐγέ- νετο ἐν Κανᾷ τῆς Γαλιλαίας, μετὰ τὰς δύο τὰς προειρημένας ἀπὸ Ἰωάννου ἡμέρας. προστιθεμένων τοίνυν τῶν εἴκοσι ἡμερῶν ταῖς τεσσαράκοντα τοῦ πειρασμοῦ δύο μῆνες τελοῦνται, οἵτινες τοῖς δέκα μησὶ συναπτόμενοι ἐνιαυτὸν τελοῦσιν, ὅ ἐστι πλήρωμα τριάκοντα ἐτῶν ἀπὸ τῆς γεννήσεως τοῦ κυρίου,
kai loipon tę̄ tritę̄ hēmerą, legei, gamos ege- neto en Kaną tēs Galilaias, meta tas dyo tas proeirēmenas apo Iōannou hēmeras. prostithemenōn toinyn tōn eikosi hēmerōn tais tessarakonta tou peirasmou dyo mēnes telountai, hoitines tois deka mēsi synaptomenoi eniauton telousin, ho esti plērōma triakonta etōn apo tēs gennēseōs tou kyriou,
And then “on the third day,” it says, “there was a wedding in Cana of Galilee,” after the two days from John mentioned earlier. When the twenty days, then, are added to the forty of the temptation, two months are completed; and these, joined to the ten months, complete a year, which is the completion of thirty years from the Lord's birth;
John 2:1 (quotation, high confidence)
Notes and citation
Summary: Cana came exactly at the end of Christ's thirtieth year.
Cite (SBL): Epiphanius, Pan. 51.16.7 (Holl GCS 25/31:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-7). (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.
51.16.8Holl GCS 25/31:272–273
καὶ εὑρίσκεται τὸ πρῶτον σημεῖον τῆς τοῦ ὕδατος εἰς οἶνον μεταβολῆς ἐν τῷ τέλει τοῦ τριακοστοῦ ἔτους ποιήσας ὁ Χριστός, ὡς ἔστιν σοι καταληπτέον ταῖς τῶν εὐαγγελίων ἀκολουθίαις προσσχόντι ἀκριβῶς.
kai heurisketai to prōton sēmeion tēs tou hydatos eis oinon metabolēs en tǭ telei tou triakostou etous poiēsas ho Christos, hōs estin soi katalēpteon tais tōn euangeliōn akolouthiais prosschonti akribōs.
and Christ is found to have done the first sign, the changing of water into wine, at the end of his thirtieth year, as you can grasp if you attend carefully to the sequences of the Gospels.
John 2:11 (allusion, high confidence)
Notes and citation
Summary: The first sign at Cana ended Christ's thirtieth year.
Cite (SBL): Epiphanius, Pan. 51.16.8 (Holl GCS 25/31:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-8). (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.
51.16.9Holl GCS 25/31:273
λοιπὸν δʼ ἀπὸ τοῦ πρώτου σημείου τούτου τά τε ἄλλα σημεῖα ἐργάζεται καὶ τὸ κήρυγμα διδάσκει, δεικνυμένης εἰς ἅπαντας ἀνθρώπους τῆς θαυμαστῆς καὶ ἀρρήτου αὐτοῦ φιλανθρωπίας καὶ εὐαγγελικῆς θαυματουργίας, ὡς πολλάκις ἠναγκάσθην φῆσαι διὰ τὴν τῶν ἠπατημένων ἀγνωσίαν τῶν ἀντιλέγειν ἀκολούθως ἐκτεθείσῃ.
loipon dʼ apo tou prōtou sēmeiou toutou ta te alla sēmeia ergazetai kai to kērygma didaskei, deiknymenēs eis hapantas anthrōpous tēs thaumastēs kai arrētou autou philanthrōpias kai euangelikēs thaumatourgias, hōs pollakis ēnankasthēn phēsai dia tēn tōn ēpatēmenōn agnōsian tōn antilegein akolouthōs ektetheisę̄.
Then, from this first sign on, he works the other signs and teaches the preaching, and his marvelous and ineffable love for mankind and his wonder-working, told in the Gospel, are shown to all people—as I have often been forced to say because of the ignorance of those deceived, who contradict what has been set out in order.
Notes and citation
Summary: From Cana on, Jesus worked signs and preached.
Cite (SBL): Epiphanius, Pan. 51.16.9 (Holl GCS 25/31:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/51-8-1/#p-51-16-9). (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.