{"slug":"khazarzar-epiphanius-anaphora-graeca","id":"greek:khazarzar:khazarzar-epiphanius-anaphora-graeca","title":"Anaphora Graeca","title_source":"Anaphora Graeca","author":"Epiphanius","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:27:17Z","cost_usd":0.001407},"source":{"registry_id":"greek:khazarzar:khazarzar-epiphanius-anaphora-graeca","work_id":"khazarzar-epiphanius-anaphora-graeca","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Anaphora%20Graeca.pdf"},"stats":{"passages":2,"english_words":328,"coptic_letters":0,"source_letters":1424,"commentary_units":12,"commentary_kinds":6,"derived_notes":0,"ambiguities":2,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-epiphanius-anaphora-graeca","abstract":"The Anaphora Graeca attributed to Epiphanius is a Greek Eucharistic prayer preserved in a single manuscript, likely from a Byzantine liturgical collection. Its register is elevated Koine Greek with formulaic prayers. The attribution to Epiphanius of Salamis (4th century) is uncertain; theological and linguistic features suggest a later date, possibly 5th–7th century. The text shows minimal reception, not appearing in later Byzantine liturgical books. The source edition (khazarzar) lacks critical apparatus, hindering verification of textual variants.","historical_context":"The anaphora survives in a single manuscript, likely from a Byzantine liturgical collection, with no evidence of wide circulation in the Greek East. Its attribution to Epiphanius of Salamis (4th century) is uncertain; the theology and language suggest a post-Chalcedonian date (5th–7th century), as terms like 'unconfusedly and indivisibly' echo the Chalcedonian Definition (451 CE). The text is not attested in later Byzantine liturgical books like the Liturgicon or Horologion, indicating minimal reception. The community of origin is unclear, but the Greek language and liturgical genre point to a Byzantine context. Transmission is limited, with no external evidence confirming authorship or date.","significance":"This anaphora provides insight into post-Chalcedonian Eucharistic theology and liturgical development in the Greek East. Its limited survival and uncertain attribution highlight the challenges of studying non-standard liturgical texts. The text's Christological language reflects Chalcedonian orthodoxy, and its fragmentary state suggests it may be part of a longer prayer, offering a window into early Byzantine liturgical composition.","timeline":[{"date":"4th c.","event":"Traditional attribution to Epiphanius of Salamis, though uncertain."},{"date":"5th–7th c.","event":"Probable composition date based on theological and linguistic features."},{"date":"451 CE","event":"Chalcedonian Definition; terms like 'unconfusedly and indivisibly' appear in the anaphora."},{"date":"Undated","event":"Manuscript transmission; single known copy from a Byzantine liturgical collection."},{"date":"Undated","event":"Source edition by khazarzar, lacking critical apparatus."}],"relations":[{"work":"Liturgy of St. Basil","relation":"Similar genre and liturgical function, but this anaphora is not part of standard Byzantine rites.","key":"","label":null,"url":null},{"work":"Liturgy of St. John Chrysostom","relation":"Another Byzantine Eucharistic prayer; this anaphora is not attested in later liturgical books.","key":"","label":null,"url":null},{"work":"Chalcedonian Definition","relation":"Theological influence; terms like 'unconfusedly and indivisibly' are drawn from it.","key":"","label":null,"url":null},{"work":"Anaphora of St. James","relation":"Another early Greek anaphora; this text may share liturgical formulas.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Epiphanius of Salamis is uncertain; the text likely dates from the 5th–7th century.","The text survives in a single manuscript, limiting verification of its original form.","The source edition (khazarzar) lacks critical apparatus, so textual variants and reconstruction cannot be verified.","The anaphora is fragmentary; the passage breaks off, suggesting it is part of a longer prayer."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000413,"generated":"2026-11-15T06:27:16Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Anaphora%20Graeca.pdf"}],"checks":{"work":"khazarzar-epiphanius-anaphora-graeca","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":328,"source_letters":1424,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Anaphora Graeca attributed to Epiphanius is a Greek anaphora preserved in manuscript tradition. Its register is liturgical, with elevated Koine Greek and formulaic Eucharistic prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single known manuscript, likely from a Byzantine liturgical collection. Its transmission is limited, with no evidence of wide circulation in the Greek East.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Epiphanius of Salamis (4th century) is uncertain. The anaphora’s theology and language suggest a later date, possibly 5th–7th century, but no external evidence confirms this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This anaphora is not attested in later Byzantine liturgical books like the Liturgicon or Horologion. Its reception appears minimal, possibly due to its non-standard attribution or limited manuscript survival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (khazarzar) provides no critical apparatus or manuscript sigla. Readers cannot verify textual variants or the editor’s reconstruction of the Greek text.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":2},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"«Ἄξιον καὶ δίκαιόν ἐστιν ὁ Θεὸς ἡμῶν, εὐχαριστεῖν σοι ἀδιαλείπτως ὑπὲρ πασῶν τῶν εὐεργεσιῶν σου ὧν ἐδωρήσω ἡμῖν, πρῶτον μὲν ὅτι ἀπέστειλας ἡμῖν ἐξ οὐρανοῦ τὸν ἅγιον παῖδά σου, τὸν σύνθρονον τῆς βασιλείας σου, τὸν συναΐδιόν σου υἱόν, τὸν Θεὸν λόγον, ὃς ἐλθὼν ἐπ' ἐσχάτων τῶν ἡμερῶν, λαβὼν τὴν ἡμετέραν ἀνθρωπότητα ὁ λόγος σὰρξ γενόμενος μὴ ὑπομείνας τροπήν, διὰ Πνεύματος ἁγίου σάρκα καὶ ψυχὴν ἔννουν ἀνθρώπου ἔχων καὶ πάντα τὰ τοῦ ἀνθρώπου χωρὶς ἁμαρτίας, οὐχ ὡς ἐν ἀνθρώπῳ τινὶ ἐνοικήσας, ἀλλὰ αὐτὸς ὅλως ὁ Θεὸς λόγος τέλειος τελείως βρωθείς, οὐκ ἀλλοιώσας τὴν ἀνθρωπότητα, οὐχὶ δύο ὑπάρχων, ἀλλ' εἷς βασιλεύς, εἷς Χριστός, εἷς Κύριος θεότητι καὶ ἀνθρωπότητι, ἀφύρτως καὶ ἀδιαιρέτως τὴν θείαν καὶ τὴν ἀνθρωπίνην πιστούμενος φύσιν τοῖς θεοσημείοις καὶ τοῖς πάθεσι τοῖς ἀνθρωπίνοις, μέλλων ἔρχεσθαι ἐπὶ τὸν ἑκούσιον καὶ ἀοίδιμον καὶ ζωοποιὸν τὸν ὑπὲρ ἡμῶν θάνατον, λαβὼν ἄρτον ἐπὶ τῶν ἁγίων αὐτοῦ καὶ ἀχράντων χειρῶν καὶ ἀναδείξας σοι τῷ Θεῷ καὶ Πατρί, εὐχαριστήσας, εὐλογήσας, ἁγιάσας ἔδωκε τοῖς μαθηταῖς αὐτοῦ τοῖς ἁγίοις ἀποστόλοις εἰπών· Λάβετε, φάγετε, τοῦτό ἐστι τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὡσαύτως μετὰ τὸ δειπνῆσαι, λαβὼν ποτήριον καὶ κεράσας ἐκ δύο στοιχείων, ἐκ γεννήματος ἀμπέλου καὶ ὕδατος, ἐσφράγισε ποτήριον ἀθανασίας καὶ ἔδωκε τοῖς μαθηταῖς αὐτοῦ εἰπών· Πίετε ἐξ αὐτοῦ πάντες, τοῦτό ἐστι τὸ αἷμά μου τὸ τῆς καινῆς διαθήκης τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν».","english":"It is fitting and just, our God, to give thanks to you unceasingly for all the benefactions you have bestowed upon us: first, because you sent down to us from heaven your holy child, the co-throned one of your kingdom, your co-eternal son, the God Word, who came at the end of the days, having taken our humanity, the Word become flesh without undergoing change, having flesh and a rational soul of a man through the Holy Spirit and all things of man without sin, not as having dwelt in some man, but the God Word himself wholly and perfectly consummated, not altering the humanity, not being two, but one king, one Christ, one Lord in divinity and humanity, confirming the divine and the human nature unconfusedly and indivisibly by the divine signs and the human passions, about to come to his voluntary, glorious, and life-giving death for us, having taken bread in his holy and immaculate hands and having offered it up to you, God and Father, having given thanks, having blessed, having sanctified, he gave to his disciples, the holy apostles, saying: “Take, eat; this is my body, broken for you for the remission of sins.” Likewise after dining, having taken a cup and having mixed from two elements, from the produce of the vine and water, he sealed a cup of immortality and gave to his disciples, saying: “Drink from it, all of you; this is my blood of the new covenant, poured out for you and for many for the remission of sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σύνθρονον","severity":"info","text":"The term 'σύνθρονον' (co-throned) is a Christological title emphasizing the Son's equal share in the Father's throne, common in Greek patristic liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβετε, φάγετε, τοῦτό ἐστι τὸ σῶμά μου","severity":"info","text":"This is a direct citation of the Words of Institution from Matthew 26:26, with the addition of 'broken for you for the remission of sins' as an interpretive expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτό ἐστι τὸ αἷμά μου τὸ τῆς καινῆς διαθήκης","severity":"info","text":"This echoes the cup formula from Matthew 26:27-28, with the phrase 'of the new covenant' added, likely reflecting liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ δύο στοιχείων, ἐκ γεννήματος ἀμπέλου καὶ ὕδατος","severity":"info","text":"The mixing of wine and water in the cup is a standard practice in early Byzantine liturgy, symbolizing the union of divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν","severity":"info","text":"The phrase 'πρῶτον μὲν' (first) introduces a list of benefactions, but the passage breaks off before a second point, suggesting the text is a fragment of a longer prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀφύρτως καὶ ἀδιαιρέτως","severity":"info","text":"These terms ('unconfusedly and indivisibly') are drawn from the Chalcedonian Definition (451 CE), indicating the text's post-Chalcedonian Christological framework.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a continuous prayer; the Coptic original may have had a different structure. The phrase 'πρῶτον μὲν' implies a list that is not completed in the surviving passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"«Ἵνα ὁ ἄρτος οὗτος μετατραπεὶς γένηται σῶμα Χριστοῦ, σῶμα θεῖον, σῶμα σωτήριον ψυχῶν καὶ σωμάτων, καὶ τὸ ἐν τῷ ποτηρίῳ τούτῳ κερασθὲν ἐπὶ τὸ αὐτὸ αἷμα Χριστοῦ, αἷμα καινῆς διαθήκης, αἷμα σωτήριόν ἐστιν ἡμῖν, εἰς τὸ μετέχειν ἡμᾶς ὅλους τῶν ἁγίων σου μυστηρίων ἐν καινότητι τοῦ πνεύματος καὶ οὐχὶ παλαιότητι τοῦ γράμματος».","english":"That this bread, having been transformed, may become the body of Christ, a divine body, a body salutary for souls and bodies, and that which is mixed in this cup, blended together, may become the blood of Christ, blood of the new covenant, blood salutary for us, so that we all may partake of your holy mysteries in the newness of the spirit and not in the oldness of the letter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μετατραπεὶς","severity":"info","text":"The participle 'μετατραπεὶς' (having been transformed) signals a change of substance, central to the Eucharistic theology of the anaphora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σῶμα θεῖον","severity":"info","text":"The phrase 'σῶμα θεῖον' (divine body) emphasizes the sanctity of the consecrated bread, distinguishing it from ordinary flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἷμα καινῆς διαθήκης","severity":"info","text":"The phrase 'αἷμα καινῆς διαθήκης' (blood of the new covenant) echoes the institution narrative in the Synoptic Gospels (e.g., Matthew 26:28) and Paul's language in 1 Corinthians 11:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν καινότητι τοῦ πνεύματος","severity":"info","text":"The contrast between 'newness of the spirit' and 'oldness of the letter' reflects a typological exegesis common in early Christian liturgy, opposing the new covenant to the old Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα","severity":"info","text":"The passage begins with 'ἵνα' (that), forming a purpose clause that continues the preceding prayer for the transformation of the elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστηρίων","severity":"info","text":"The term 'μυστηρίων' (mysteries) is a standard liturgical term for the Eucharist, attested in early Christian writers such as Cyril of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether 'μετατραπεὶς' implies a physical change or a spiritual re-signification; the reading taken is that of a real transformation."],"confidence":"high","notes":[]}]}