{"slug":"khazarzar-epiphanius-ancoratus","id":"greek:khazarzar:khazarzar-epiphanius-ancoratus","title":"Ancoratus","title_source":"Ancoratus","author":"Epiphanius","genre":"treatise","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T19:41:52Z","cost_usd":0.128033},"source":{"registry_id":"greek:khazarzar:khazarzar-epiphanius-ancoratus","work_id":"khazarzar-epiphanius-ancoratus","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":235,"english_words":62567,"coptic_letters":0,"source_letters":249928,"commentary_units":1385,"commentary_kinds":10,"derived_notes":4,"ambiguities":364,"work_notes":5,"external_links":5,"timeline":6},"summary":{"work":"khazarzar-epiphanius-ancoratus","abstract":"Epiphanius of Salamis wrote the Ancoratus in 374 CE as a systematic exposition of orthodox Trinitarian and Christological doctrine, responding to Arian and other heresies. The work survives in a single medieval manuscript, Codex Vaticanus graecus 1252 (10th–11th century), with some lacunae. The khazarzar edition is based on this manuscript, collated with earlier printed editions but lacks critical apparatus or textual variants. The Ancoratus was cited as authoritative at the Council of Ephesus (431) and influenced later Byzantine theology, including John of Damascus. Epiphanius's citations of lost heretical works are paraphrastic and polemical, requiring corroboration.","historical_context":"The Ancoratus was composed in 374 CE, shortly before Epiphanius became bishop of Salamis (Constantia) in Cyprus. The work is a letter responding to a request from presbyters in Suedra (Pamphylia) for clarification on Trinitarian doctrine amid the Arian controversy. It reflects the post-Nicene struggle to define orthodoxy, drawing on Athanasius of Alexandria as an authoritative source. The text survives in a single Greek manuscript (Vaticanus graecus 1252, 10th–11th century) and was translated into Syriac and Armenian. Its transmission through Byzantine florilegia and citation at the Council of Ephesus (431) underscores its role in shaping anti-heretical tradition. The khazarzar edition, lacking critical apparatus, limits assessment of textual emendations.","significance":"The Ancoratus is a key witness to late 4th-century Nicene orthodoxy and anti-heretical polemic, preserving paraphrastic citations of lost works by Basilides and Valentinus. Its influence on John of Damascus and citation at Ephesus highlight its enduring authority in Byzantine theology. The work also provides rare evidence for the concerns of Pamphylian clergy and the network of bishops like Proclianus.","timeline":[{"date":"374 CE","event":"Epiphanius writes the Ancoratus in response to presbyters in Suedra, Pamphylia."},{"date":"373 CE","event":"Death of Athanasius of Alexandria, cited as authoritative in the Ancoratus."},{"date":"431 CE","event":"The Ancoratus cited as authoritative at the Council of Ephesus."},{"date":"10th–11th century","event":"Codex Vaticanus graecus 1252, the sole surviving Greek manuscript, copied."},{"date":"8th century","event":"John of Damascus draws on the Ancoratus in his works."},{"date":"Undated","event":"Syriac and Armenian translations of the Ancoratus produced."}],"relations":[{"work":"Panarion","relation":"Later, more comprehensive heresiology by Epiphanius, expanding on themes in the Ancoratus.","key":"","label":null,"url":null},{"work":"Athanasius's Letters","relation":"Cited as authoritative sources for Nicene orthodoxy in the Ancoratus.","key":"","label":null,"url":null},{"work":"John of Damascus's Exact Exposition of the Orthodox Faith","relation":"Influenced by the Ancoratus's Trinitarian and Christological formulations.","key":"","label":null,"url":null},{"work":"Lost works of Basilides and Valentinus","relation":"Paraphrased and polemically cited in the Ancoratus; not verbatim quotations.","key":"","label":null,"url":null},{"work":"Council of Ephesus (431) Acts","relation":"The Ancoratus cited as a patristic authority in conciliar debates.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"Khazarzar edition of the Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf","reason":"Primary source edition used for this dossier."},{"key":"wikipedia:Epiphanius of Salamis","label":"Epiphanius of Salamis","url":"https://en.wikipedia.org/wiki/Epiphanius_of_Salamis","reason":"Biographical context for the author."},{"key":"wikipedia:Ancoratus","label":"Ancoratus","url":"https://en.wikipedia.org/wiki/Ancoratus","reason":"General overview of the work."},{"key":"wikipedia:First Council of Ephesus","label":"First Council of Ephesus","url":"https://en.wikipedia.org/wiki/Council_of_Ephesus","reason":"Context for the work's authoritative citation."},{"key":"wikipedia:John of Damascus","label":"John of Damascus","url":"https://en.wikipedia.org/wiki/John_of_Damascus","reason":"Later theologian influenced by the Ancoratus."}],"cautions":["The sole surviving Greek manuscript (10th–11th century) has lacunae; the khazarzar edition lacks critical apparatus, so emendations cannot be assessed.","Epiphanius's citations of lost heretical works are paraphrastic and polemical; they should not be taken as verbatim quotations without corroboration.","The date of Syriac and Armenian translations is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000533,"generated":"2026-11-15T19:19:41Z"},"links":[],"checks":{"work":"khazarzar-epiphanius-ancoratus","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"33","kind":"scripture"},{"code":"commentary-single-kind","i":"63","kind":"scripture"},{"code":"commentary-single-kind","i":"131","kind":"background"},{"code":"commentary-single-kind","i":"172","kind":"scripture"}],"stats":{"passages":235,"translated":235,"commentary_passages":235,"commentary_units":1385,"english_words":62567,"source_letters":249800,"commentary_kinds":10},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Epiphanius wrote the Ancoratus in 374 CE, shortly before his election as bishop of Salamis. The work is a systematic exposition of orthodox Trinitarian and Christological doctrine, responding to Arian and other heresies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single medieval manuscript, Codex Vaticanus graecus 1252 (10th–11th century), with some lacunae. The khazarzar edition is based on this manuscript, collated with earlier printed editions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Ancoratus was cited as authoritative at the Council of Ephesus (431) and later in Byzantine anti-heretical florilegia. It influenced John of Damascus and was translated into Syriac and Armenian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or textual variants. Readers cannot assess the editor’s emendations or the manuscript’s physical condition from this edition alone.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Epiphanius’s citations of lost heretical works (e.g., by Basilides or Valentinus) are paraphrastic and polemical. They should not be taken as verbatim quotations without corroboration from other sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; 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: 235 narrative."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: John 1:1; John 1:14; John 4:10; Luke 1:42."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":235},"term_index":[],"citations":{"ed:khazarzar-epiphanius-ancoratus":{"label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}},"segments":[{"i":1,"ref":"p1","source":"Ἐπιστολὴ γραφεῖσα ἀπὸ Παμφυλίας ἐκ πόλεως Σουέδρων ὑπὸ τῶν περὶ Ταρσῖνον καὶ Ματίδιον καὶ ἄλλους πρεσβυτέρους πρὸς Ἐπιφάνιον ἐπίσκοπον Κύπρου πόλεως Κωνσταντίας περὶ πίστεως αἰτησάντων πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ ἄλλων μερῶν τῆς αὐτῆς πίστεως. Τῷ κυρίῳ θεοτιμήτῳ ἐπισκόπῳ Ἐπιφανίῳ Ματίδιος καὶ Ταρσῖνος καὶ Νέων καὶ Νουμεριανός, πρεσβύτεροι τῆς ἐν Σουέδροις καθολικῆς ἐκκλησίας, ἐν κυρίῳ θεῷ χαίρειν.\n\nΠοικίλως ὁ ἐχθρὸς τῶν ἀνθρώπων διάβολος εἴωθε ταράττειν καὶ τὰ ἴδια ἐπισπείρειν σπέρματα κατὰ τῶν ἁπλουστέρων καὶ μηδέπω εἰς τὴν πίστιν τῆς ἁγίας τριάδος τελειωθέντων καὶ βεβαιωθέντων. «ὁ μέντοι στερεὸς θεμέλιος» κατὰ τὸ γεγραμμένον «ἕστηκεν ἔχων τὴν σφραγῖδα ταύτην· ἔγνω γὰρ κύριος τοὺς ὄντας αὐτοῦ.» οἱ δὲ πάντα εὐχερεῖς αἱρετικοὶ παρέντες τὴν κατὰ τοῦ Ἰησοῦ βλασφημίαν ἑτέρως εἰς τὸν θεὸν ἀσεβοῦσι, κατὰ τοῦ ἁγίου πνεύματος τὴν ἰδίαν «γλῶσσαν μεγαλύνοντες» καὶ «ἀδικίαν εἰς τὸ ὕψος λαλοῦντες». ἀλλ' ὅμως καίπερ μυρίων κινηθέντων αὐτοὶ χάριτι κυρίου εἰς τὴν ὑγιῆ ἑστήκαμεν πίστιν, ἐν μηδενὶ ὅλως παρακινηθέντες τῆς ὀρθῆς καὶ ὑγιοῦς διδασκαλίας. καὶ πολλοὶ τῶν δοκούντων ἀπατᾶσθαι ἐπανερρώσθησαν χάριτι κυρίου, διά τε γραμμάτων τοῦ μνήμης ἀξίου καὶ μακαρίου ἐπισκόπου Ἀθανασίου καὶ τοῦ θεοσεβεστάτου συλ λειτουργοῦ σου Προκλιανοῦ.","english":"A letter written from Pamphylia, from the city of Suedra, by Tarsinus and Matidius and other presbyters, to Epiphanius, bishop of Constantia in Cyprus, concerning the faith, asking about Father, Son, and Holy Spirit, and other parts of that same faith. To the lord, the God-honored bishop Epiphanius, Matidius, Tarsinus, Neon, and Numerianus, presbyters of the catholic church in Suedra, send greetings in the Lord God.\n\nThe enemy of mankind, the devil, is accustomed to disturb in various ways and to sow his own seeds against the simpler ones and those not yet perfected and confirmed in the faith of the holy Trinity. \"The firm foundation, however,\" according to what is written, \"stands having this seal; for the Lord knew those who are his.\" But the heretics, who are easily swayed in everything, having set aside the blasphemy against Jesus, impiously act against God in another way, \"magnifying their own tongue\" against the Holy Spirit and \"speaking injustice into the heights.\" Yet, although countless things have been stirred up, we ourselves, by the grace of the Lord, stand in the sound faith, having been moved not at all from the right and sound teaching. And many of those who seemed to be deceived have been strengthened again by the grace of the Lord, through the letters of the worthy of memory and blessed bishop Athanasius and of your most God-fearing fellow minister Proclianus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιστολὴ γραφεῖσα...","severity":"info","text":"The opening lines form a formal epistolary prescript, identifying the letter as a request from presbyters in Suedra (Pamphylia) to Epiphanius, bishop of Constantia (Salamis) in Cyprus, concerning Trinitarian doctrine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ μέντοι στερεὸς θεμέλιος... ἕστηκεν ἔχων τὴν σφραγῖδα ταύτην· ἔγνω γὰρ κύριος τοὺς ὄντας αὐτοῦ","severity":"info","text":"This is a loose citation of Psalm 9:11 LXX (ἔγνω κύριος τοὺς ὄντας αὐτοῦ) combined with an unidentified phrase about a 'firm foundation' and 'seal', possibly from a lost source or a conflation of Psalm 9:10-11.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γλῶσσαν μεγαλύνοντες","severity":"info","text":"The phrase 'magnifying their own tongue' echoes Psalm 65:7 LXX (γλῶσσαν μεγαλυνῶ), but here it is used polemically against heretics who speak arrogantly against the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδικίαν εἰς τὸ ὕψος λαλοῦντες","severity":"info","text":"This phrase adapts Psalm 72:8 LXX (ἀδικίαν εἰς ὕψος ἦραν), shifting from 'raised injustice' to 'speaking injustice into the heights', to condemn heretical speech against God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προκλιανοῦ","severity":"info","text":"Proclianus is a fellow bishop (συλλειτουργός) of Epiphanius, otherwise little known; his mention here suggests he was a contemporary ally in the anti-heretical struggle, possibly in Pamphylia or Cyprus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀθανασίου","severity":"info","text":"The reference to Athanasius of Alexandria (d. 373) as 'worthy of memory and blessed' shows that Epiphanius and his correspondents regarded Athanasius as an authoritative defender of Nicene orthodoxy, whose letters were used to refute heresy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ μέντοι στερεὸς θεμέλιος... ἕστηκεν ἔχων τὴν σφραγῖδα ταύτην' is not a direct biblical quotation; its source is uncertain, possibly a lost apocryphon or a conflation of Psalm verses.","The identity of 'Neon' and 'Numerianus' among the presbyters is unclear; they may be otherwise unattested figures."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ἐπειδὴ δὲ λείψανα τῆς κακῆς διδασκαλίας παρά τισιν ἔτι περιλείπεται καὶ χρὴ ταῦτα δι' ὑμῶν τῶν ἐμπείρων γεωργῶν εἰς καλλιέλαιον ἐγκεντρισθῆναι ἢ τέλεον ἐκκοπῆναι, τούτου χάριν γράφοντες τῇ θεοσεβείᾳ σου παρακαλοῦμεν καταξιῶσαι τὴν εὐλάβειάν σου γράμματα πρὸς τὴν ἡμετέραν ἐκκλησίαν διαχαράξαι καὶ διὰ πλατυτέρου διηγήματος τὴν ὀρθὴν καὶ ὑγιῆ πίστιν ἐκθέσθαι, πρὸς τὸ δυνηθῆναι καὶ τοὺς ἁπλουστέρους καὶ ἔτι περὶ τὴν πίστιν ἐνδοιάζοντας βεβαιωθῆναι διὰ τῶν ἱερῶν σου γραμμάτων καὶ τὸν ἐχθρὸν τῆς ἐκκλησίας διάβολον διὰ τῶν ἁγίων προσευχῶν σου καταισχυνθῆναι. ἐρρῶσθαί σε πολλοῖς χρόνοις καὶ μεμνῆσθαι ἡμῶν ἐν εὐχαῖς θεῷ εὐχόμεθα.\n\nαργ Ἐπιστολὴ γραφεῖσα παρὰ Παλλαδίου τῆς αὐτῆς πόλεως Σουέδρων πολιτευομένου καὶ ἀποσταλεῖσα πρὸς τὸν αὐτὸν Ἐπιφάνιον ἐπίσκοπον Κωνσταντίας τῆς Κυπρίων νήσου, αἰτήσαντος καὶ αὐτοῦ περὶ τῶν αὐτῶν. Τῷ δεσπότῃ μου τῆς ψυχῆς θεοτιμήτῳ ἐπισκόπῳ Ἐπιφανίῳ Παλλάδιος πολιτευόμενος ἐν Σουέδροις ἐν κυρίῳ θεῷ χαίρειν. Οἱ τὴν μεγάλην καὶ εὐρύχωρον διαπλέοντες θάλασσαν, ἕως μὲν γαληνὸν πνεῦμα τὴν ναῦν εὐθύνῃ, μικρὰ τῶν παρακειμένων ταῖς ὄχθαις λιμένων φροντίζουσιν, οἰόμενοι ἀκμητὶ περαιῶσαι τὸ σκάφος· ἐπειδὰν δὲ ἐναντίον καὶ σφοδρὸν ἐμπέσῃ πνεῦμα, τὰς τρικυμίας εἰς ὕψος ἐπαῖρον πάντοθεν καὶ περικλύζον τὴν ναῦν,","english":"Since remnants of the evil teaching still remain among some, and it is necessary that these be either grafted into a good olive tree by you, the experienced farmers, or completely cut off, for this reason, writing to your piety, we ask that your reverence deign to compose a letter to our church and set forth the right and healthy faith through a more extensive exposition, so that even the simpler ones and those still wavering concerning the faith may be confirmed through your sacred writings, and the enemy of the church, the devil, may be put to shame through your holy prayers. We pray that you may be strong for many years and remember us in your prayers to God.\n\nA letter written by Palladius, a citizen of the same city of Suedra, and sent to the same Epiphanius, bishop of Constantia of the island of Cyprus, he also having asked about the same matters. To my master of the soul, the God-honored bishop Epiphanius, Palladius, a citizen in Suedra, greets you in the Lord God. Those who sail the great and spacious sea, as long as a calm wind steers the ship, pay little heed to the harbors lying along the shores, thinking to cross the vessel without effort; but when a contrary and violent wind falls upon them, raising the high waves from all sides and washing over the ship,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"εἰς καλλιέλαιον ἐγκεντρισθῆναι","severity":"info","text":"The metaphor of grafting a wild olive into a cultivated one (καλλιέλαιον) is a Pauline image (Romans 11:17–24) used here to describe the correction of heretical teaching.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὴ δὲ λείψανα … περιλείπεται","severity":"info","text":"This sentence opens the presbyters' request with a causal clause, establishing the need for Epiphanius' intervention. The structure mirrors a formal petition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"αργ Ἐπιστολὴ γραφεῖσα παρὰ Παλλαδίου","severity":"info","text":"The Greek text includes a second, shorter letter from Palladius, a citizen of Suedra, appended to the presbyters' letter. This suggests multiple requests were compiled in the transmission.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰς τρικυμίας … περικλύζον τὴν ναῦν","severity":"info","text":"The nautical imagery of storm and shipwreck is a common topos in early Christian letters (cf. 2 Corinthians 11; Acts 27) to convey spiritual danger and the need for guidance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοσεβείᾳ","severity":"info","text":"Θεοσέβεια (piety) is a standard honorific in late antique epistolography, used here to address Epiphanius. It reflects the formal tone of the request.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the two letters (presbyters' and Palladius') is unclear: they may be separate requests or a composite text. The Coptic version may have reordered them."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"τότε δὴ τὸν εὔδιον ἐπιποθοῦντες λιμένα καὶ πᾶσαν τὴν ὑποκειμένην ἤπειρον περισκοποῦντες, μηδαμοῦ δὲ ἐνορμίσασθαι δυνηθέντες, λοιπὸν ἐπὶ τὴν πλησίον κειμένην ἂν οὕτω τύχῃ νῆσον ἀπαίρουσι, παντὶ τρόπῳ τὴν σωτηρίαν ἑαυτοῖς ποριζόμενοι· ταύτῃ τε πλησιάσαντες καὶ ὑπὸ τὴν σκέπην τῶν προβεβλημένων ὑπεισελθόντες ἀκρωτηρίων μόλις ποτὲ τῶν περιαντλούντων κακῶν ἀπαλλαγῆναι δεδύνηνται. καὶ ἡμεῖς αὐτοὶ τανῦν, ὦ δέσποτα, τὸν σωτήριον τοῦ θεοῦ λόγον κατηχούμενοι τοῦ τε κοσμικοῦ σάλου ἑαυτοὺς ἀπαλλάξαι σπουδάζοντες καὶ εἰς τὸν ἀσάλευτον τοῦ Χριστοῦ λιμένα τὸ σκάφος ἡμῶν εἰσελάσαι βουλόμενοι, ἐπειδὴ κενάς τινας καὶ ἀλόγους ὥς γέ μοι δοκεῖ περὶ τοῦ ἁγίου πνεύματος κινουμένας ζητήσεις παρά τινων ἔγνωμεν, φασκόντων μὴ δεῖν τοῦτο τῇ θεότητι καὶ τῇ κυριότητι συνδοξάζεσθαι, ἀλλ' ἐν ὑπηρέτου καὶ ἀποστόλου τετάχθαι σχήματι καὶ ἔτι φαυλοτέρας καὶ ταπεινοτέρας τὰς περὶ αὐτοῦ δόξας διαλαμβανόντων, διὰ τοῦτο ὥσπερ ἐν ἀστάτῳ σάλῳ καὶ χαλεπῷ κλύδωνι συσχεθέντες μηδένα τε τῶν παρ' ἡμῖν ἱκανὸν εὑρεῖν δυνηθέντες τὸν διαλύσοντα τὰ ζητούμενα καὶ τὴν ὑγιῆ πίστιν ἡμῖν ἐκθέσθαι δυνάμενον, ἐπὶ τὴν σὴν θεσσέβειαν ἀνενέγκαι τὸ πρᾶγμα ἠπείχθημεν, τὴν φωνὴν ταύτην εἰκότως καὶ αὐτοὶ ἀφιέντες· «ἐπιστάτα, σῶσον». δεόμεθα οὖν τῆς ἀνυποκρίτου σου καὶ ὀρθῆς πίστεως, ἣν προλαβοῦσα ἀγαθὴ φήμη καὶ μάρτυρες ἀξιόπιστοι μαρτυροῦσι καὶ ἀνακηρύττουσι·","english":"Then, longing for a fair-weather harbor and surveying the entire mainland before them, but unable to anchor anywhere, they finally set sail for a nearby island, if such should chance, procuring safety for themselves by any means; and having approached it and slipped under the shelter of the projecting promontories, they have at last barely been able to escape the evils that were overwhelming them. And we ourselves now, O master, being catechized in the saving word of God and eager to free ourselves from the worldly surge and wishing to steer our vessel into the unshakable harbor of Christ, since we have learned of certain empty and irrational inquiries, as it seems to me, stirred up by some concerning the Holy Spirit—who assert that it ought not to be glorified together with the divinity and the lordship, but is to be ranked in the role of a servant and apostle, and who hold even more base and lowly opinions about it—for this reason, as if caught in an unsteady swell and a harsh storm, and unable to find among us anyone capable of resolving the questions and setting forth the sound faith, we have hastened to refer the matter to your piety, rightly uttering this cry ourselves: \"Master, save us.\" We therefore beseech your unfeigned and orthodox faith, which a good reputation preceding you and trustworthy witnesses attest and proclaim.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἐπιστάτα, σῶσον","severity":"info","text":"The cry 'Master, save us' echoes a liturgical or nautical acclamation, possibly from the story of Peter walking on water (Matthew 14:30) or a common sailor's plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεσσέβειαν","severity":"info","text":"The Greek 'θεσσέβειαν' (theosebeian) is a title of respect for the addressee, often translated 'your piety' or 'your reverence', indicating the bishop's authority.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τότε δὴ ... καὶ ἡμεῖς αὐτοὶ τανῦν","severity":"info","text":"The passage uses a nautical simile (storm, harbor, island) to frame the doctrinal crisis, then applies it directly to the authors' situation with 'And we ourselves now'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"περὶ τοῦ ἁγίου πνεύματος ... ζητήσεις","severity":"info","text":"The controversy over the Holy Spirit's status (whether subordinate to Father and Son) reflects 4th-century debates, especially the Pneumatomachian heresy, which Epiphanius opposed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιστάτα, σῶσον","severity":"info","text":"The phrase 'Master, save us' may allude to the disciples' cry to Jesus in Matthew 14:30 (Peter's plea) or to Psalm 69:2 LXX, but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κενάς τινας καὶ ἀλόγους ... ζητήσεις","severity":"caution","text":"The characterization of the inquiries as 'empty and irrational' is polemical; the opponents' actual arguments are not given, so the passage reflects Epiphanius's rhetorical framing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'some' (τινων) stirring up inquiries about the Holy Spirit is unspecified; likely Pneumatomachians but not named here."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"καταξίωσον, εἰς τοῦτο παρὰ τοῦ σωτῆρος τεταγμένος, ἀνεξικάκως τὴν παράκλησιν ἡμῶν δέξασθαι καὶ θελῆσαι ἱεροῖς συγγράμμασι διὰ πλατυτέρου καὶ σαφεστέρου διηγήματος τὴν τῆς ἁγίας τριάδος ἐκθέσθαι πίστιν καὶ ταῦτα ἡμῖν ἀποστεῖλαι, πρὸς τὸ καὶ ἡμᾶς ἐν ταύτῃ βεβαιωθέντας τυχεῖν τῶν σπουδαζομένων καὶ τοὺς ἤδη ἐν αὐτῇ εὖ βεβηκότας ἀγαλλιαθῆναι καὶ τοὺς σφαλλομένους εἰ δυνατὸν ἰαθῆναι καὶ «τὸν θεὸν ἐν πᾶσι δοξασθῆναι».\n\n3. Ἐπιστολὴ γραφεῖσα εἰς Παμφυλίαν τοῖς περὶ τὸν πρεσβύτερον Ματίδιον καὶ Ταρσῖνον καὶ Νέωνα καὶ Νουμεριανὸν Σουέδρων καὶ Παλλάδιον πολιτευόμενον περὶ πίστεως πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ ἄλλων μερῶν τῆς πίστεως, ἀναστάσεώς τε νεκρῶν φημι καὶ ἐνανθρωπήσεως Χριστοῦ, ἐν ἐνενηκοστῷ ἔτει Διοκλητιανοῦ ἐν μηνὶ Ἰουλίῳ, περὶ ὧν ἐν ταῖς ἑαυτῶν ἐπιστολαῖς ᾔτησαν, ὡς ἐν αὐταῖς ἐμφέρεται καὶ εἰσὶ προτεταγμένα.","english":"Deign, being appointed to this by the Savior, to receive our petition patiently and to wish, through broader and clearer exposition, to set forth in sacred writings the faith of the holy Trinity and to send these to us, so that we, confirmed in this faith, may attain what we seek, and those already firmly established in it may rejoice, and those who err may, if possible, be healed, and God may be glorified in all.\n\n3. A letter written to Pamphylia to those around the presbyter Matidius and Tarsinus and Neon and Numerianus of Svedra and Palladius the citizen, concerning the faith of the Father and the Son and the Holy Spirit and other parts of the faith, I mean the resurrection of the dead and the incarnation of Christ, in the ninetieth year of Diocletian in the month of July, concerning which they asked in their own letters, as is contained in them and as are prefixed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καταξίωσον ... ἀποστεῖλαι","severity":"info","text":"This sentence forms the request proper of the letter, with a series of purpose clauses (πρὸς τὸ ...) that outline the hoped-for outcomes: confirmation of the faithful, joy of the steadfast, healing of the erring, and glorification of God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπιστολὴ γραφεῖσα εἰς Παμφυλίαν","severity":"info","text":"The letter is addressed to a group in Pamphylia (southern Asia Minor) including presbyters and a citizen, indicating a local ecclesiastical dispute or request for doctrinal clarification. The mention of the ninetieth year of Diocletian (374 CE) dates the composition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνεξικάκως","severity":"info","text":"The adverb ἀνεξικάκως ('patiently' or 'with forbearance') is a key virtue term in ascetic and epistolary contexts, here urging the recipient to receive the petition without irritation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν θεὸν ἐν πᾶσι δοξασθῆναι","severity":"info","text":"The phrase echoes doxological formulas common in the New Testament (e.g., Rom 15:6, 1 Tim 1:17) and liturgical language, emphasizing the ultimate purpose of the requested exposition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν ἐνενηκοστῷ ἔτει Διοκλητιανοῦ","severity":"info","text":"The 'nineteeth year of Diocletian' corresponds to 374 CE, using the era of the Great Persecution (starting 284 CE). This dating system was common in Eastern Christian chronography.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ πίστεως πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The summary of contents (faith in the Trinity, resurrection, incarnation) shows that the Ancoratus was composed as a comprehensive doctrinal treatise, later used in the Arian and Pneumatomachian controversies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressees (Matidius, Tarsinus, etc.) is not further clarified in the text; they may be local clergy or monastics.","The phrase 'περὶ ὧν ἐν ταῖς ἑαυτῶν ἐπιστολαῖς ᾔτησαν' implies that the recipients' own letters are prefixed to the work, but their content is not preserved in the manuscript tradition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τοῖς κυρίοις μου καὶ τιμιωτάτοις ἀδελφοῖς καὶ συμπρεσβυτέροις, Ματιδίῳ καὶ Ταρσίνῳ καὶ Νέωνι καὶ Νουμεριανῷ καὶ λοιποῖς πᾶσι τοῖς σὺν ὑμῖν καὶ τοῖς ποθεινοτάτοις τέκνοις ἡμῶν, Παλλαδίῳ καὶ Σευηριανῷ, τοῖς τὸν ἀγαθὸν ζῆλον ἐζηλωκόσι καὶ τὸν μακάριον καὶ περιπόθητον βίον ἑαυτοῖς ἑλομένοις ὀρθοδόξου τε πίστεως καὶ τελείας συγκαταθέσεως, τοῖς τὸ παρὰ τοῦ σωτῆρος εἰρημένον πληροῦσι, τό «εἰ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς» καὶ τό «ἐπώλουν τὰ ὑπάρχοντα αὐτῶν καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων», καὶ ὅσα εἰσὶ καίρια καὶ ἀγαθώτατα ἐν ἡμῖν προσπορίσασθαι ταῖς ἑαυτῶν ψυχαῖς προστιθεμένοις, Ἐπιφάνιος ὁ ἐλάχιστος τῶν ἐπισκόπων καὶ οἱ σὺν ἐμοὶ ἀδελφοὶ ἐν κυρίῳ θεῷ χαίρειν. Ἤδη μὲν οὖν μακαρίσαιμι ἂν ἑαυτόν, ποθεινότατοι, ὅτι γε μὴ ὄντες ἡμεῖς ἱκανοὶ πρὸς τὴν τῶν ἁγίων καὶ σπουδαίων καὶ ζῆλον θεοῦ ἀνειλημμένων ἐνάρετον\n\nπολιτείαν καταξιούμεθα ὑπὸ τῶν αὐτῶν ὑπονύττεσθαι εἰς τὸ τὸν νοῦν διεγείρειν τε καὶ παριστᾶν εἰς τὸ χρήσιμον. τὸ γὰρ ἐν ἡμῖν ἀεὶ ταπεινὸν φρόνημα ἡσυχῇ καρτερεῖν σπουδάζον καὶ μὴ περαιτέρω ἐπεκτείνεσθαι τῶν ἄγαν σκοπούντων ἐκεῖνο τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον «ἵνα μὴ ἐπεκτείνωμαι ὑπὲρ τὸ μέτρον τοῦ κανόνος οὗ δέδωκεν ἡμῖν ὁ θεὸς μέτρου», ἀφικέσθαι πρὸς τοῦτο νῦν ἀναγκάζεται.","english":"To my lords and most honored brothers and fellow presbyters, Matidius and Tarsinus and Neon and Numerianus and all the rest with you, and to our most beloved children, Palladius and Severianus, who have emulated good zeal and chosen for themselves the blessed and much-desired life of orthodox faith and perfect agreement, fulfilling what was said by the Savior, “If you wish to be perfect, sell your possessions and give to the poor,” and “They sold their possessions and laid them at the feet of the apostles,” and all that is opportune and most good for us to procure for our own souls, adding to themselves, Epiphanius, the least of the bishops, and the brothers with me in the Lord God, greetings. Now then I would count myself blessed, most beloved, that although we are not adequate for the virtuous conduct of the holy and zealous and those who have taken up the zeal of God, we are deemed worthy by them to be pricked into rousing the mind and presenting it for what is useful. For the humble thought always in us, eager to persevere in quiet and not to extend further beyond what is too much, observing that saying of the apostle, “that I may not extend beyond the measure of the rule which God has given us as a measure,” is now compelled to reach this point.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῖς κυρίοις μου ... χαίρειν","severity":"info","text":"This opening sentence is the epistolary prescript, naming the addressees and sender in standard Greek letter form, before the main body begins with Ἤδη μὲν οὖν.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς","severity":"info","text":"A free citation of Matthew 19:21, where Jesus tells the rich young man to sell his possessions and give to the poor. Epiphanius adapts it as a call to ascetic renunciation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπώλουν τὰ ὑπάρχοντα αὐτῶν καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων","severity":"info","text":"An allusion to Acts 4:34–37, where early Christians sold property and laid proceeds at the apostles' feet. Epiphanius uses it to model ideal communal poverty.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα μὴ ἐπεκτείνωμαι ὑπὲρ τὸ μέτρον τοῦ κανόνος οὗ δέδωκεν ἡμῖν ὁ θεὸς μέτρου","severity":"info","text":"A paraphrase of 2 Corinthians 10:13–14 (Vulgate numbering; in modern Bibles, 2 Cor 10:13–14 is not present; likely a conflation of 2 Cor 10:13–14 in the Greek tradition, or a misremembered citation). The apostle warns against exceeding the measure of the rule given by God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμπρεσβυτέροις","severity":"info","text":"Epiphanius addresses Matidius, Tarsinus, Neon, and Numerianus as fellow presbyters, indicating they share his clerical rank. This reflects the fourth-century episcopal network and the collaborative composition of doctrinal works.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ταπεινὸν φρόνημα","severity":"info","text":"The phrase 'humble thought' or 'lowly mind' is a key ascetic virtue in early monastic and episcopal writings, denoting self-effacement before God and the community.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of 2 Corinthians is not exact; the wording 'ἵνα μὴ ἐπεκτείνωμαι...' does not match any standard verse, suggesting Epiphanius quotes from memory or conflates passages.","The identity of the addressees beyond their names is unclear; they may be local clergy or monastics in Cyprus or Palestine."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἐκ πανταχόθεν γὰρ αἱ ψῆφοι πρυτανεύσασαι ὡς εἰπεῖν τοῦ ἐν ὑμῖν θεόθεν ζήλου τῶν τε ἄλλων ὁμοδόξων, φημὶ δὴ τῶν τὴν ὀρθοδοξίαν ζηλούντων, ἐν οἷς καὶ Ὑπατίου τοῦ τέκνου ἡμῶν ἀπὸ τῆς Αἰγυπτίων χώρας πρός με διὰ τοῦτο αὐτὸ ἥκοντος, πᾶσαν μὲν ῥᾳθυμίαν πάντα δὲ ὄκνον παρεσκεύασαν ἀποθέσθαι μηκέτι τε στέγειν μήτε ἐν δευτέρῳ τίθεσθαι τὰ περὶ πίστεως γράφειν ὑμῖν, ἐπιζητούντων ὑμῶν καὶ τῶν ἡμετέρων ἀδελφῶν τὰ περὶ τῆς ἐν ἡμῖν σωτηρίας ἐκ τῆς θείας καὶ ἁγίας γραφῆς, τὸν στερεὸν θεμέλιον τῆς πίστεως περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς ἄλλης ἁπάσης ἐν Χριστῷ σωτηρίας, ἀναστάσεώς τε νεκρῶν λέγω καὶ ἐνσάρκου παρουσίας τοῦ μονογενοῦς, καὶ περὶ τῆς ἁγίας διαθήκης παλαιᾶς τε καὶ καινῆς καὶ τῶν ἄλλων ἁπαξαπλῶς συστάσεων τῆς τελείας σωτηρίας. ἐγὼ γοῦν λαβὼν τὴν τοιαύτην πρότασιν τῶν αἰτήσεων οὐκ ὀλίγων οὐσῶν παρὰ τῶν περὶ τὸν ἀδελφὸν Κώνωπα τὸν συμπρεσβύτερον καὶ τῶν αὐτῷ ἑπομένων, ἄλλων τε καὶ ὑμῶν τῆς τιμιότητος, τέκνα ποθεινότατα, οὐ μὴν ἀλλὰ καὶ τοῦ τέκνου ἡμῶν Ὑπατίου ἀπὸ τῆς Αἰγύπτου πρός με διὰ τοῦτο ἥκοντος, τὰς ὁμοφώνους ψήφους πολλὰς ὁρῶν ὁμοῦ, δηχθεὶς τὴν φρένα καὶ τὸν λογισμὸν ἐσκεψάμην καὶ ἔδοξέ μοι προθύμως ὁρμῆσαι κατὰ τὴν ὑμῶν διὰ γραμμάτων ἀξίωσιν ἀνενδοιάστως τε, ὅτι οὐ μόνον ἑκὼν ἀλλὰ καὶ ἄκων διὰ τὴν ὑπερβολὴν τῆς ὑμῶν τε καὶ τῶν καθ' ὑμᾶς αἰτήσεως, ἐπὶ τὸ γράφειν ταύτην μου τὴν ἐπιστολὴν ἐμὲ τὸν βραχὺν τῷ ὑμετέρῳ πόθῳ.","english":"For from all sides the votes, so to speak, of the divinely inspired zeal in you and of the other like-minded ones—I mean those who strive for orthodoxy—among whom is Hypatius, our child, who came to me from the land of the Egyptians for this very reason, have prepared me to put aside all indolence and every hesitation, and no longer to delay or to consider secondary the writing to you concerning the faith, since you and our brothers are seeking the matters of our salvation from the divine and holy scripture: the firm foundation of faith concerning Father and Son and Holy Spirit, and all the rest of salvation in Christ—I mean the resurrection of the dead and the incarnate presence of the Only-begotten, and concerning the holy covenant, both old and new, and all the other constitutions of perfect salvation without exception. So I, having taken up such a proposal of requests, which are not few, from those around brother Conon the fellow presbyter and those who follow him, and from others, and from your reverence, most beloved children, and not least from our child Hypatius, who came to me from Egypt for this reason, seeing the many unanimous votes together, stung in my mind and reason, I considered and it seemed good to me to set out eagerly according to your written request, and without hesitation, since not only willingly but also unwillingly, because of the excess of your request and that of those with you, I, the insignificant one, am impelled by your desire to write this letter of mine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ ψῆφοι πρυτανεύσασαι","severity":"info","text":"The metaphor 'votes having presided' suggests a collective decision or consensus among the addressees, emphasizing the communal pressure on Epiphanius to write.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὑπατίου τοῦ τέκνου ἡμῶν","severity":"info","text":"Hypatius is called 'our child' (τέκνου ἡμῶν), a term of spiritual kinship common in early Christian epistolography, indicating a disciple or junior cleric.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κώνωπα τὸν συμπρεσβύτερον","severity":"info","text":"Conon, a fellow presbyter, is mentioned as a leader among those requesting the treatise; this reflects the network of clergy involved in the Arian controversy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"This phrase introduces the core doctrinal topics of the Ancoratus: the Trinity, resurrection, incarnation, and the canon of Scripture, structuring the work's argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν στερεὸν θεμέλιον τῆς πίστεως","severity":"info","text":"The 'firm foundation of faith' echoes the Nicene Creed's language, showing Epiphanius' reliance on Nicene orthodoxy as a bulwark against Arianism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐμὲ τὸν βραχὺν","severity":"caution","text":"Epiphanius' self-deprecation as 'the insignificant one' is a rhetorical topos of humility, not a literal assessment of his status; the Greek βραχύν can also mean 'short' in stature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς ὁμοφώνους ψήφους' could be read as either literal votes or metaphorical consensus; the translation takes it as unanimous agreement.","The identity of 'brother Conon' is not further specified in the text; he may be a local presbyter known to the addressees."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Καὶ σφόδρα μὲν ἐκπέπληγμαι θαυμάσας τὴν τοῦ κυρίου καὶ θεοῦ ἡμῶν οἰκονομίαν, ὃς εὐδόκησε τῇ ὑπερβολῇ τῆς αὐτοῦ ἀγαθότητος ἐν ἅπασι δοῦναι τὸ ἅγιον αὐτοῦ πνεῦμα τοῖς αὐτὸν ἐν ἀληθείᾳ ζητοῦσιν. οὐκ ἀθεεὶ γὰρ γενομένας τὰς ὑμῶν καὶ τῶν καθ' ὑμᾶς αἰτήσεις τὰς διὰ τῶν γραμμάτων ἡγησάμην, ποθεινότατοι, ἀλλὰ τὴν κίνησιν ἐδοκίμασα ἐκ τῆς τοῦ θεοῦ χάριτος ἐν ὑμῖν ἀπάρξασαν. ἐπ' ἀληθείας γὰρ οἱ περὶ τοῦ υἱοῦ τοῦ θεοῦ ὀρθοδόξως ἔχοντες καὶ τοῦ ἁγίου πνεύματος καὶ εἰδότες συνῳδά τε καὶ σύμφωνα λέγειν τῷ μακαριωτάτῳ Πέτρῳ τῷ ἀποστόλῳ ὅτι «σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ζῶντος», σαφῶς ὑπ' αὐτοῦ τοῦ κυρίου μακαρισθήσονται, καθὼς καὶ ὁ ἅγιος ἐκεῖνος ἐμακαρίσθη ἀκούσας τό «μακάριος εἶ Σίμων βὰρ Ἰωνᾶ» τουτέστι υἱὲ Ἰωνᾶ· ὁ γὰρ πατὴρ αὐτοῦ Ἰωνᾶς ἐκαλεῖτο,2.3 τὸ δὲ βὰρ ἑρμηνεύεται ἐκ τῆς Ἑβραϊκῆς διαλέκτου υἱός. αὕτη γὰρ ἦν ἡ ζωή, ἣν ἔδωκεν ὁ μονογενὴς υἱὸς τοῦ θεοῦ τοῖς ἑαυτοῦ μαθηταῖς λέγων «ἵνα ἔχωσι τὴν ζωὴν ἐν ἑαυτοῖς», αὕτη δὲ ἔστιν ἡ ζωὴ ἣν ἔφη· «ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέ2.4 στειλας Ἰησοῦν Χριστόν». ἐν τῷ οὖν εἰπεῖν «τὸν μόνον ἀληθινὸν θεόν» εἰς μοναρχίαν ἡμᾶς ἤγαγεν, ἵνα μηκέτι «ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ὦμεν δεδουλωμένοι», ἵνα μὴ πολυθεΐα ἐν ἡμῖν ἔτι ᾖ καὶ ἐπὶ τὴν πορνείαν τοιαύτην διασκορπίζηται τὰ τῶν ἀνθρώπων νοήματα, ἀλλ' ἐπὶ ἑνότητα τοῦ μόνου ἀληθινοῦ θεοῦ· «πρώτη γὰρ πορνεία ἐπίνοια εἰδώλων», φησὶν ἡ γραφή. καί φησι «καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν». Ἰησοῦν Χριστὸν τίνα ἀλλ' ἢ θεόν;","english":"And I am exceedingly struck with wonder, having marveled at the economy of our Lord and God, who deigned, by the excess of his own goodness, to give his Holy Spirit in all things to those who seek him in truth. For I did not consider your requests and those of your kind, conveyed through letters, to have occurred without divine influence, most beloved ones, but I discerned the impulse as having originated from the grace of God in you. For in truth, those who hold orthodox views concerning the Son of God and the Holy Spirit, and who know how to speak in harmony and agreement with the most blessed Peter the Apostle, that \"You are the Christ, the Son of the living God,\" will clearly be blessed by the Lord himself, just as that holy one was blessed when he heard, \"Blessed are you, Simon bar Jonah,\" that is, son of Jonah; for his father was called Jonah, and \"bar\" is interpreted from the Hebrew language as \"son.\" For this was the life which the only-begotten Son of God gave to his own disciples, saying, \"that they might have life in themselves,\" and this is the life of which he said, \"that they might know you, the only true God, and whom you sent, Jesus Christ.\" Therefore, in saying \"the only true God,\" he led us to monarchy, so that we might no longer \"be enslaved by the elements of the world,\" so that polytheism might no longer exist among us and the thoughts of men be scattered into such fornication, but rather toward the unity of the only true God; \"for the first fornication is the conception of idols,\" says Scripture. And he says, \"and whom you sent, Jesus Christ.\" Jesus Christ—who else but God?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Here 'economy' denotes the divine plan or dispensation of God, a key term in patristic theology for God's salvific arrangement.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ζῶντος","severity":"info","text":"This is a quotation of Peter's confession in Matthew 16:16, though the wording differs slightly from the canonical text; Epiphanius uses it to anchor orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βὰρ ἑρμηνεύεται ἐκ τῆς Ἑβραϊκῆς διαλέκτου υἱός","severity":"info","text":"Epiphanius explains the Aramaic 'bar' as 'son', reflecting his interest in Semitic philology, common among patristic writers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρώτη γὰρ πορνεία ἐπίνοια εἰδώλων","severity":"info","text":"This phrase is not a direct biblical quotation but a patristic maxim; Epiphanius attributes it to 'Scripture', possibly alluding to Wisdom of Solomon 14:12 or a lost source.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ σφόδρα μὲν ἐκπέπληγμαι θαυμάσας","severity":"info","text":"This opening phrase marks a transition from the previous passage's hesitation to a declaration of wonder, structuring the letter's rhetorical progression.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν","severity":"caution","text":"The source of this saying is unclear; it may be a paraphrase of a baptismal formula or a lost apocryphon, not a canonical verse.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν μόνον ἀληθινὸν θεόν' is ambiguous: it could refer to God the Father alone, but Epiphanius uses it to assert monotheism against polytheism, not to deny Christ's divinity."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"εἰ δὲ θεὸν Χριστὸν Ἰησοῦν, ὡς λέγει περὶ αὐτοῦ ὁ Ἰωάννης «ὁ μονογενὴς θεὸςὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο», εἷς θεὸς τοίνυν ὁ πατὴρ καὶ μόνος ἀληθινὸς θεὸς καὶ θεὸς ὁ μονογενής. οὐκ ἄρα ἀλλότριος θεοῦ καὶ τῆς μονάδος· ἀλλ' ἐπειδὴ υἱὸς ἐκ πατρός, διὰ τοῦτο μόνος ἀληθινὸς θεός. καὶ οὐ κατὰ τοὺς ἐψευσμένους θεούς, οὓς\n\nἐνόμισάν τινες τῶν Ἑλλήνων θεούς, οὐκ ὄντας θεούς, ἀλλὰ μόνος ἀληθινὸς θεός, ἐπειδὴ μόνος ἐκ μόνου ὁ μονογενὴς καὶ μόνον τὸ ἅγιον πνεῦμα. τριὰς γὰρ ἐν μονάδι καὶ εἷς θεὸς πατήρ, υἱὸς καὶ ἅγιον πνεῦμα.\n\nΠτύρει δὲ ὁ λόγος τοὺς μὴ καταξιωθέντας πνεύματος ἁγίου. «οὐδεὶς γὰρ δύναται εἰπεῖν κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ». τὸ μὲν γὰρ Ἰησοῦς ὄνομα καὶ Ἰουδαῖοι λέγουσιν, ἀλλ' οὐ κύριον ἡγοῦνται. καὶ Ἀρειανοὶ λέγουσι τὸ ὄνομα καὶ θεὸν *, θετὸν δὲ λέγουσι καὶ οὐκ ἀληθινόν, ἐπειδὴ οὐ μετέσχον πνεύματος ἁγίου. ἐὰν γὰρ μή τις δέξηται πνεῦμα ἅγιον, οὐ λέγει τὸν Ἰησοῦν κύριον ὄντως καὶ θεὸν ὄντως καὶ υἱὸν θεοῦ ὄντως καὶ βασιλέα ὄντως αἰώνιον. μάθωσι γὰρ οἱ τὴν κακὴν ὑπόληψιν ἐσχηκότες ὅτι πάντα ὁ μονογενὴς υἱὸς τοῦ θεοῦ οὐ θέλει περὶ ἑαυτοῦ μαρτυρεῖν. οὕτω γὰρ εἶπεν ἐν τῷ εὐαγγελίῳ «ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐδέν ἐστιν· ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ». καὶ τίς ἐστιν ὁ ἄλλος ἀλλ' ὁ φωνήσας ἐξ οὐρανοῦ «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα»;","english":"If then Christ Jesus is God, as John says about him, \"the only-begotten God who is in the bosom of the Father, that one expounded,\" then the Father is one God and the only true God, and the only-begotten is also God. Therefore he is not alien to God and to the Monad; but because he is Son from Father, for this reason he alone is true God. And not according to the false gods, which some of the Greeks supposed to be gods, though they are not gods, but he alone is true God, because the only-begotten is alone from alone, and the Holy Spirit alone. For Trinity in Monad, and one God: Father, Son, and Holy Spirit.\n\nBut the word spits at those who have not been deemed worthy of the Holy Spirit. \"For no one can say 'Lord Jesus' except in the Holy Spirit.\" For the name Jesus even Jews utter, but they do not consider him Lord. And Arians utter the name and *God*, but they say he is adopted and not true, because they have not partaken of the Holy Spirit. For if one does not receive the Holy Spirit, he does not call Jesus truly Lord and truly God and truly Son of God and truly eternal King. For let those who have held the evil opinion learn that the only-begotten Son of God does not wish to testify about himself. For thus he said in the Gospel: \"If I testify about myself, my testimony is nothing; there is another who testifies about me.\" And who is that other but the one who cried out from heaven, \"This is my beloved Son, in whom I have taken delight\"?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο","severity":"info","text":"Epiphanius attributes this phrase to John, but it is not a direct quotation from the canonical Gospel of John; it likely conflates Johannine language (e.g., John 1:18, 13:23) with later theological elaboration.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονάς","severity":"info","text":"Monad here denotes the single divine substance shared by Father, Son, and Holy Spirit, a key term in fourth-century Trinitarian theology to counter Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειανοί","severity":"info","text":"Epiphanius polemicizes against Arians, who held that the Son was a created being (θετός, 'adopted') and not true God, a position he links to their lack of the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς γὰρ δύναται εἰπεῖν κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ","severity":"info","text":"This saying is not found in the New Testament; it may be a free adaptation of 1 Corinthians 12:3 or a liturgical formula known to Epiphanius.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐδέν ἐστιν· ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ","severity":"info","text":"This is not a canonical Gospel verse; Epiphanius likely cites an apocryphal or oral tradition, possibly related to the 'Testimonium Flavianum' or a lost Jewish-Christian source.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα","severity":"info","text":"This voice from heaven echoes the Synoptic baptismal theophany (e.g., Matthew 3:17) but is not a direct quotation; it may reflect Epiphanius's own paraphrase or a variant tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'θεὸν' in the phrase 'καὶ θεὸν *' (line 10 of the Greek), where the English draft supplies 'God' but the original may have had a modifier like 'θετὸν' or 'κτιστόν'.","The source of the Johannine-sounding quotation about the only-begotten God in the Father's bosom is uncertain; it may be a conflation or a lost variant."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ὁ δὲ αὐτὸς ὁ λέγων «ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐδέν ἐστιν» πάλιν λέγει «κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστι» καὶ πάλιν «αὐτὰ τὰ ἔργα μαρτυρεῖ περὶ ἐμοῦ ἃ δέδωκέ μοι ὁ πατήρ» καὶ πάλιν «Μωυσῆς ἔγραψε περὶ ἐμοῦ» καί «Μωυσῆς μαρτυρεῖ περὶ ἐμοῦ». τὸ πρῶτον μέν «ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐδέν ἐστιν», ἐπειδὴ πολλοὶ ἑαυτοὺς δοξάζουσιν καὶ μαρτυροῦσι περὶ ἑαυτῶν, ἵνα ἐκκόψῃ τῶν καυχωμένων τὴν καύχησιν καὶ τῶν ἑαυτοὺς συνιστώντων. ἐπὰν δὲ εἴπῃ «κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστι», δείκνυσιν ὅτι οὐκ ἀνθρώπου αὐτοῦ ἡ μαρτυρία, ἀλλὰ θεός ἐστιν ἀληθεύων ἐν τῇ αὐτοῦ μαρτυρίᾳ. ἀληθινὸς τοίνυν θεὸς ὁ πατήρ, ἀληθινὸς θεὸς ὁ υἱός, ἀληθινὸν τὸ πνεῦμα τὸ ἅγιον, «πνεῦμα θεοῦ» ὂν καὶ «πνεῦμα ἀληθείας», τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη. περὶ γὰρ τοῦ πατρὸς αὐτὸς ὁ υἱὸς λέγει «ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεόν». ἀξιόπιστος δὲ μάρτυς περὶ τοῦ υἱοῦ ὁ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσὼν μονογενῆ θεὸν αὐτὸν φάσκων. οὐ προσέθετο δὲ τῷ μονογενεῖ θεῷ τὸ θεὸς ἀληθινός, ἀλλὰ περὶ πατρὸς γέγραπται, ὅτι ἀληθινὸς θεός, περὶ υἱοῦ δέ, ὅτι μονογενὴς θεός. τὸ δὲ ἀνάπαλιν περὶ πατρός, ὅτι «φῶς ὁ θεός»· περὶ δὲ υἱοῦ, ὅτι «ἦν τὸ φῶς τὸ ἀληθινόν». Καὶ ὅρα μοι τὴν τῶν γραφῶν ἀκρίβειαν. ἔστι μὲν γὰρ ὁ πατὴρ φῶς, καὶ οὐ πρόσκειται τῷ περὶ πατρὸς φῶς ἀληθινόν· ἐπὶ δὲ τῷ περὶ υἱοῦ εἶπε φῶς ἀληθινὸν καὶ οὐδεὶς τολμᾷ ἄλλως λέγειν.","english":"The same one who says, \"If I testify about myself, my testimony is nothing,\" also says, \"Even if I testify about myself, my testimony is true,\" and again, \"The works themselves that the Father has given me testify about me,\" and again, \"Moses wrote about me,\" and \"Moses testifies about me.\" The first, \"If I testify about myself, my testimony is nothing,\" because many glorify themselves and testify about themselves, in order to cut off the boasting of the boastful and of those who commend themselves. But when he says, \"Even if I testify about myself, my testimony is true,\" he shows that his testimony is not that of a man, but he is God speaking truth in his own testimony. Therefore, the Father is true God, the Son is true God, the Holy Spirit is true, being \"Spirit of God\" and \"Spirit of truth,\" a Trinity numbered in one name. For concerning the Father, the Son himself says, \"So that they may know you, the only true God.\" And a trustworthy witness concerning the Son is the one who, having reclined on his breast, declares him to be only-begotten God. He did not add to the only-begotten God the term \"true God,\" but it is written concerning the Father that he is true God, and concerning the Son that he is only-begotten God. And conversely, concerning the Father, that \"God is light\"; concerning the Son, that \"he was the true light.\" And observe for me the precision of the Scriptures. For the Father is light, and \"true light\" is not added to what is said about the Father; but concerning the Son he said \"true light,\" and no one dares to say otherwise.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐδέν ἐστιν","severity":"info","text":"Epiphanius attributes to Christ a saying not found verbatim in the canonical Gospels; it may be a loose citation of John 5:31 or a lost source.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα θεοῦ … πνεῦμα ἀληθείας","severity":"info","text":"The phrases 'Spirit of God' and 'Spirit of truth' echo John 14:17 and 1 John 4:6, used here to support the Holy Spirit's divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονογενὴς θεός","severity":"info","text":"Epiphanius distinguishes 'only-begotten God' (applied to the Son) from 'true God' (applied to the Father), reflecting a precise theological distinction in his anti-Arian argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη","severity":"info","text":"The phrase 'Trinity numbered in one name' counters Arian subordinationism by asserting that Father, Son, and Holy Spirit are three persons within a single divine name.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a series of scriptural sayings attributed to Christ, through a theological explanation, to a chiastic contrast between Father as 'light' and Son as 'true light'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσὼν","severity":"caution","text":"The reference to 'the one who reclined on his breast' likely alludes to the Beloved Disciple (John 13:23), but the identity is ambiguous; Epiphanius may intend John the Evangelist.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ is unclear; they may be paraphrases or non-canonical traditions.","The identity of 'the one who reclined on his breast' is not specified; it could be John the Evangelist or another figure."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"τίς γὰρ μεμηνὼς ἢ μᾶλλον φρενοβλάβειαν ἑαυτῷ συνάγων τολμήσει βλασφημίας ὑπόνοιαν ἑαυτῷ κτήσασθαι, μὴ εὑρὼν ἐπὶ τῷ ῥητῷ προσκείμενον τὸ ἀληθινὸν καὶ εἰπὼν περὶ τοῦ πατρὸς ὅτι οὐκ ἔστιν φῶς ἀληθινόν; εἰ γὰρ ὁ ἐξ αὐτοῦ γεγεννημένος γνήσιος υἱὸς φῶς ἐστιν ἀληθινόν, ὁ τοῦ υἱοῦ γεννήτωρ ἀναμφιβόλως φῶς ἐστιν ἀληθινόν, αὐτὸς ὁ γεννήσας αὐτὸν ἀνάρχως καὶ ἀχρόνως φῶς ἀληθινόν. καὶ ὥσπερ οὐ τολμητέον ἐπὶ τῷ πατρὶ λέγειν ὅτι οὐκ ἔστι φῶς ἀληθινόν, καίτοι γε μὴ προσκειμένου τοῦ ἀληθινόν, ἀλλ' ἀφ' ἑαυτῶν διὰ τὸ εὐσεβῶς νοεῖν οἴδαμεν, κἄν τε μὴ ᾖ γεγραμμένον, ὅτι ἔστι φῶς ἀληθινόν, καὶ οὐκ ἀμφιβάλλομεν, ἵνα μὴ ἀπολώμεθα, οὕτω καὶ ἐπὶ τοῦ υἱοῦ γέγραπται ὅτι θεὸς ὁ υἱός, καὶ κἂν οὐ πρόσκειται τὸ θεὸς ἀληθινός, μανίαν ἑαυτοῖς ἐπισωρεύομεν, εἰ τολμήσομεν βλασφημῆσαι καὶ μὴ εἰπεῖν τὸν υἱὸν θεὸν ἀληθινὸν κἄν τε μὴ ᾖ ἡ λέξις προσκειμένη. ἀρκεῖ γὰρ ἐπὶ τῷ ἑνὶ τὸν πάντα σύνδεσμον τῆς τριάδος φέρειν καὶ ἀπὸ τοῦ πατρὸς νοεῖν τὸν υἱὸν θεὸν ἀληθινὸν καὶ τὸ πνεῦμα ἀληθινόν, ἀντιπαρακειμένων τοῖς ἑκατέροις ὀνόμασι τῶν","english":"For who, being mad or rather gathering mental derangement for himself, will dare to acquire for himself a suspicion of blasphemy, not finding the word \"true\" attached to the text, and say concerning the Father that he is not true light? For if the genuine Son born from him is true light, the begetter of the Son is undoubtedly true light, he himself who begot him without beginning and without time being true light. And just as one must not dare to say concerning the Father that he is not true light, even though the word \"true\" is not attached, but we know from ourselves, through pious understanding, even if it is not written, that he is true light, and we do not doubt it, lest we perish, so also in the case of the Son it is written that the Son is God, and even if \"true God\" is not attached, we heap madness upon ourselves if we dare to blaspheme and not call the Son true God, even if the expression is not attached. For it suffices to bear the entire bond of the Trinity upon the one, and from the Father to understand the Son as true God and the Spirit as true, with the names of each being set in opposition to","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φρενοβλάβειαν","severity":"info","text":"Epiphanius intensifies the charge of madness with φρενοβλάβειαν, a rare term for mental derangement, to underscore the irrationality of denying the Son's full divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνήσιος υἱός","severity":"info","text":"γνήσιος υἱός (genuine Son) asserts the Son's legitimate, consubstantial birth from the Father, countering Arian subordinationist readings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς ὁ υἱός","severity":"info","text":"The phrase 'θεὸς ὁ υἱός' echoes Johannine and Pauline affirmations of Christ's divinity (e.g., John 1:1, Rom 9:5), though not a direct citation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριάδος","severity":"info","text":"Epiphanius invokes the Trinity (τριάδος) as a bond (σύνδεσμον), a key fourth-century anti-Arian argument for the co-equal divinity of Father, Son, and Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντιπαρακειμένων","severity":"info","text":"The participle ἀντιπαρακειμένων signals a rhetorical antithesis: the names of Father and Son are set in opposition to heretical denials, reinforcing the orthodox parallel.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντιπαρακειμένων τοῖς ἑκατέροις ὀνόμασι τῶν","severity":"caution","text":"The Greek text breaks off mid-sentence; the English draft supplies a conjectural completion. The missing conclusion likely continued the Trinitarian parallel.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause is incomplete in the Greek; the exact intended antithesis is uncertain."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ἰσορρόπων τῆς ἀληθείας, τῷ μὲν πατρὶ τὸ θεὸς ἀληθινός, τῷ δὲ υἱῷ τὸ θεός, ἀνάπαλιν δὲ τῷ υἱῷ τὸ φῶς τὸ ἀληθινόν, τῷ δὲ πατρὶ τὸ φῶς, ἵνα τὰς δύο δόξας τὰς περὶ θεότητος συζεύξαντες περὶ πατρὸς μὲν τὸ θεὸς ἀληθινός, περὶ δὲ υἱοῦ τὸ φῶς ἀληθινὸν καὶ περὶ πατρὸς τὸ φῶς καὶ περὶ υἱοῦ τὸ θεός, ἀπὸ τοῦ φῶς καὶ θεὸς τὴν μίαν θεότητα καὶ ἀπὸ τοῦ θεὸς ἀληθινὸς καὶ φῶς ἀληθινὸν τὴν μίαν ἑνότητα τῆς δυνάμεως ὁμολογήσωμεν.\n\nὩσαύτως καὶ ἐπὶ τοῦ ἁγίου πνεύματος «ἐὰν ἐγὼ ἀπέλθω, ἐκεῖνος ἔρχεται» φησί «τὸ πνεῦμα τῆς ἀληθείας» καὶ ἔτι περὶ ἑαυτοῦ «ἐγώ εἰμι ἡ ἀλήθεια»· καὶ περὶ πατρός «τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν» καὶ περὶ τοῦ πνεύματος «τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν». τὸ δὲ πνεῦμα ἀρρήτως συμπρᾶττον τῷ υἱῷ «ἐκβάλλει αὐτὸν εἰς τὴν ἔρημον» «πειρασθῆναι ὑπὸ τοῦ διαβόλου» καὶ αὐτὸς ὁ κύριος «πνεῦμα κυρίου, οὗ εἵνεκεν ἔχρισέ με», τὸ δὲ πνεῦμα τὸ ἅγιον ἐν προφήταις λαλοῦν «τάδε λέγει κύριος παντοκράτωρ» καί «ὁ λαλῶν ἐν τοῖς προφήταις κύριος», «ὁ στερεῶν βροντὴν καὶ κτίζων πνεῦμα», βροντὴν μὲν τὴν ἐνηχουμένην ἀνθρώποις, κτίζων δὲ πνεῦμα εἰς ἐνέργειαν ὑετῶν ἀποστελλομένων ἀπὸ τοῦ θεοῦ τῇ γῇ. καὶ περὶ μὲν κτισμάτων οὕτω φησί «στερεῶν βροντὴν καὶ κτίζων πνεῦμα»· ταῦτα γὰρ κτιστὰ ὑπάρχει· «ἀπαγγέλλων δὲ τὸν Χριστὸν αὐτοῦ τοῖς ἀνθρώποις» οὐκέτι κτίζων οὐκέτι στερεῶν, ἀλλ' «ἀπαγγέλλων αὐτὸν τοῖς ἀνθρώποις», τὸν ἀληθῶς γεννηθέντα ἐξ ἀληθοῦς, τὸν ἄκτιστον, τὸν ἄτρεπτον, τὸν ἀναλλοίωτον, τὸν ἀεὶ ὄντα ἐκ τοῦ ἀεὶ ὄντος, τὸν διὰ Μωυσέως καὶ Ἰωάννου κηρυχθέντα ἀεὶ ὄντα·","english":"of equal weight with the truth, to the Father the title \"true God,\" and to the Son the title \"God,\" and conversely to the Son the title \"true light,\" and to the Father the title \"light,\" so that, having yoked together the two opinions concerning divinity, we may confess concerning the Father \"true God,\" and concerning the Son \"true light,\" and concerning the Father \"light,\" and concerning the Son \"God,\" and from \"light\" and \"God\" the one divinity, and from \"true God\" and \"true light\" the one unity of power.\n\nLikewise also concerning the Holy Spirit: \"If I go away, that one comes,\" he says, \"the spirit of truth\"; and further concerning himself, \"I am the truth\"; and concerning the Father, \"the spirit of my Father speaking in you\"; and concerning the Spirit, \"my spirit has stood in your midst.\" And the Spirit, ineffably cooperating with the Son, \"casts him out into the desert\" \"to be tempted by the devil\"; and the Lord himself says, \"Spirit of the Lord, for which reason he anointed me\"; and the Holy Spirit speaking in the prophets: \"Thus says the Lord Almighty,\" and \"the one speaking in the prophets is the Lord,\" \"the one who strengthens thunder and creates wind\"—thunder being the sound that echoes to men, and creating wind for the activity of rains sent from God to the earth. And concerning creatures he speaks thus: \"strengthening thunder and creating wind\"; for these are created things; \"and announcing his Christ to men\"—no longer creating, no longer strengthening, but \"announcing him to men\"—the one truly born from the true one, the uncreated, the immutable, the unchangeable, the one always existing from the one always existing, the one proclaimed through Moses and John as always existing.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἰσορρόπων τῆς ἀληθείας","severity":"info","text":"The phrase 'of equal weight with the truth' introduces a chiastic pairing of titles (Father/Son, God/light, true/not true) that Epiphanius uses to argue for consubstantiality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἐγὼ ἀπέλθω, ἐκεῖνος ἔρχεται","severity":"info","text":"This is a paraphrase of John 14:16-17, where Jesus speaks of the Paraclete. Epiphanius adapts it to link the Spirit with truth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ἀλήθεια","severity":"info","text":"A direct quotation of John 14:6, used by Epiphanius to identify Christ as truth, supporting his Trinitarian argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν","severity":"info","text":"Likely a reference to John 14:10, where Jesus speaks of the Spirit as sent by the Father, here used to show the Spirit's origin.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στερεῶν βροντὴν καὶ κτίζων πνεῦμα","severity":"info","text":"This phrase echoes Old Testament theophany language (e.g., Psalm 29:3-4 LXX) but is not a direct quote; Epiphanius interprets it as referring to created wind, not the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαγγέλλων δὲ τὸν Χριστὸν αὐτοῦ τοῖς ἀνθρώποις","severity":"info","text":"Epiphanius contrasts created entities (thunder, wind) with the uncreated Christ, emphasizing his anti-Arian stance that the Son is not a creature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν' is not a precise scriptural citation; it may conflate John 14:10 with other passages. The identity of the 'spirit of truth' in the first quotation is ambiguous—Epiphanius may be reading it as the Holy Spirit, but the Gospel context refers to the Paraclete."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"«ὁ ὤν, γάρ φησιν, ἀπέσταλκέ με» φησὶν ὁ Μωυσῆς καὶ ὁ Ἰωάννης «ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο»· ὢν ἐστὶν ὁ πατήρ, ὢν ἐστὶν ὁ υἱός, ὁ «ὢν πρὸς τὸν ὄντα», ἐξ αὐτοῦ γεννηθείς, οὐ συναλοιφὴ ὢν τῷ πατρί, οὐκ ἀρξάμενος τοῦ εἶναι, ἀεὶ δὲ υἱὸς γνήσιος ὢν σὺν πατρί, ἀεὶ πατὴρ γεννήσας τὸν υἱόν. οὐκ ἦν γάρ ποτε καιρὸς ὅτε ὁ πατὴρ οὐκ ἦν πατήρ, οὐκ ἦν ποτὲ καιρὸς ὅτε ὁ υἱὸς οὐχ ὑπῆρχε πατρὶ τῷ μόνῳ. εἰ γὰρ ἦν καιρὸς ὅτε οὐκ ἦν πατήρ, ἄρα καὶ αὐτὸς ἦν υἱὸς ἑτέρου πατρὸς πρὸ τοῦ εἶναι αὐτὸν πατέρα τοῦ μονογενοῦς. καὶ δοκοῦντες εἰς τὸν πατέρα εὐσεβεῖν τελείως ἀσεβοῦσιν. ἐν θεῷ γὰρ οὐ χρόνος οὐ καιρὸς οὐ στιγμὴ χρόνου οὐκ ἄτομον ὥρας οὐ ῥιπὴ ὀφθαλμοῦ οὐ διανοίας μετέωρον ἐνδέχεται, ἀλλ' ὅσον δἂν ἀναβῇ σου ἡ διάνοια υἱὸν καταλαμβάνειν καὶ πιστεύειν, νοεῖ ἅμα καὶ πατέρα. τὸ γὰρ ὄνομα * ἐστὶ σημαντικόν. ὅταν γὰρ υἱὸν καλέσῃς, υἱὸν λέγων νοεῖς πατέρα· ἀπὸ γὰρ τοῦ υἱοῦ πατὴρ νοεῖται, καὶ ὅταν καλέσῃς πατέρα, σημαίνεις υἱόν· πατὴρ γὰρ πάντως υἱοῦ καλεῖται. Πότε οὖν δύνασαι τολμᾶν καὶ λέγειν ὅτι οὐκ ἦν πατὴρ ὁ πατήρ, ἵνα καὶ υἱὸν τολμήσῃς εἰπεῖν μὴ εἶναι υἱόν; εἰ δὲ οὐ τολμᾷς ἀξίαν προσθεῖναι πατρί τὸ γὰρ θεῖον ἐν ταυτότητι ὑπάρχει καὶ οὐκ ἐπιδέεται προσθήκης, οὐ δόξης οὐ προκοπῆς, «μάθε μὴ βλασφημεῖν», ὦ ὁ πολεμῶν τὴν πίστιν, μᾶλλον δὲ σεαυτὸν ἀπὸ πίστεως διώκων, ἀλλ' ἀεὶ πίστευε πατέρα ἀίδιον ἀληθῶς γεννήσαντα υἱόν, τὸν ἀεὶ ὄντως ὄντα πρὸς τὸν ὄντως ὄντα πατέρα. ἀλλὰ γεγεννημένον·","english":"The one who is, for he says, 'has sent me,'\" says Moses and John, \"the one who is in the bosom of the Father, that one expounded.\" The Father is being, the Son is being, the one \"who is toward the one who is,\" begotten from him, not being a fusion with the Father, not having begun to exist, but always being a genuine Son with the Father, always a Father who has begotten the Son. For there was never a time when the Father was not Father, there was never a time when the Son did not exist for the only Father. For if there was a time when he was not Father, then he himself would also be son of another Father before being Father of the only-begotten. And those who think they are revering the Father are completely impious. For in God there is no time, no moment, no instant of time, no fraction of an hour, no blink of an eye, no flight of thought, but as far as your mind ascends to apprehend and believe in the Son, it simultaneously conceives the Father. For the name is indicative. For when you call the Son, saying \"Son,\" you conceive the Father; for from the Son the Father is conceived, and when you call the Father, you signify the Son; for Father is always called of a Son. When, then, can you dare to say that the Father was not Father, so that you might also dare to say that the Son is not Son? But if you do not dare to attribute a beginning to the Father—for the divine exists in identity and does not admit of addition, of glory, of advancement—\"learn not to blaspheme,\" O you who war against the faith, or rather drive yourself from the faith, but always believe that the Father is eternal, truly having begotten the Son, who is always truly being toward the truly being Father. But begotten.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός","severity":"info","text":"Epiphanius conflates John 1:18 (the Son in the Father's bosom) with Moses' 'the one who is has sent me' (cf. Exod 3:14 LXX). The phrase 'bosom of the Father' is a Johannine idiom for intimacy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὢν","severity":"info","text":"The participle 'being' (ὢν) is used substantively for both Father and Son, echoing the ontological language of Nicaea. Epiphanius stresses that the Son is 'being toward the one who is' (ὢν πρὸς τὸν ὄντα), a formula for eternal relation without fusion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ συναλοιφὴ","severity":"info","text":"The denial of 'fusion' (συναλοιφή) targets Sabellian modalism, which collapsed Father and Son into a single hypostasis. Epiphanius insists on distinct persons without temporal priority.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from scriptural citation to a logical argument against Arian subordinationism: if the Father was not always Father, he would be son of another. The climax is an exhortation to 'learn not to blaspheme'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius' argument that 'Father' and 'Son' are correlative terms (τὸ γὰρ ὄνομα σημαντικόν) became a standard anti-Arian proof in later Greek theology, e.g., in Gregory of Nazianzus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'τὸ γὰρ ὄνομα * ἐστὶ σημαντικόν'; the missing word is likely 'πατρός' or 'υἱοῦ', but the sense is clear from context."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"υἱὸς γὰρ ἀεὶ συνὼν οὐ συναλοιφή ἐστιν τῷ πατρί, οὐ συνάδελφος, ἀλλ' υἱὸς γνήσιος ἐκ πατρὸς γεγεννημένος, φυσικὸς υἱός, οὐ θετός, υἱὸς ὁμοούσιος τῷ πατρί, οὐ συνούσιος, ἀλλ' ὁμοούσιος, τουτέστιν οὐκ ἔξωθεν τοῦ πατρὸς γεννηθείς, ὥς τινες εἰρωνείᾳ φέρονται, θέσει θώλοντες εἶναι τὸν υἱὸν καὶ οὐκ ἀληθείᾳ. σύνδεσμος δὲ τῆς πίστεως ὁμοούσιον λέγειν. ἐὰν γὰρ εἴπῃς τὸ ὁμοούσιον, ἔλυσας Σαβελλίου τὴν δύναμιν· ὅπου γὰρ ὁμοούσιον, μιᾶς ὑποστάσεώς\n\nἐστι δηλωτικόν· ἀλλὰ καὶ ἐνυπόστατον σημαίνει τὸν πατέρα καὶ ἐνυπόστατον τὸν υἱὸν καὶ ἐνυπόστατον τὸ πνεῦμα τὸ ἅγιον. ὅταν δέ τις ὁμοούσιον λέγῃ, οὐκ ἀλλότριον τῆς αὐτῆς θεότητος σημαίνει, ἀλλὰ θεὸν ἐκ θεοῦ τὸν υἱὸν καὶ θεὸν τὸ ἅγιον πνεῦμα, τῆς αὐτῆς θεότητος, οὐ τρεῖς θεούς. οὐδὲ γὰρ ἐὰν εἴπωμεν τὸν υἱὸν καὶ τὸν πατέρα θεόν, δύο θεοὺς λέγομεν· εἷς γάρ ἐστιν ἡμῶν ὁ θεός, ὥς φησιν ὁ μακάριος Μωυσῆς «κύριος ὁ θεός σου, κύριος εἷς ἐστιν». οὐ θεοὺς λέγομεν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ ἅγιον πνεῦμα * καὶ οὐ θεούς· οὐδὲ γὰρ πολυθεΐα ἐν θεῷ. διὰ δὲ τῶν τριῶν ὀνομάτων ἡ μία θεότης πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος σημαίνεται. καὶ οὐ δύο υἱοί· μονογενὴς γὰρ εἷς ὁ υἱός, τὸ δὲ ἅγιον πνεῦμα πνεῦμα ἅγιον, πνεῦμα θεοῦ, ἀεὶ ὂν σὺν πατρὶ καὶ υἱῷ, οὐκ ἀλλότριον θεοῦ, ἀπὸ δὲ θεοῦ ὄν, «ἀπὸ πατρὸς ἐκπορευόμενον» καὶ «τοῦ υἱοῦ λαμβά6.10 νον». ἀλλ' ὁ μὲν υἱὸς μονογενὴς ἀκατάληπτος καὶ τὸ πνεῦμα ἀκατάληπτον, ἐκ θεοῦ δέ, οὐκ ἀλλότριον πατρὸς καὶ υἱοῦ. οὐδὲ συναλοιφή ἐστι πατρὸς καὶ υἱοῦ, ἀλλὰ τριὰς ἀεὶ οὖσα τῆς αὐτῆς οὐσίας·","english":"For the Son is always with the Father, yet he is not a fusion with the Father, nor a brother, but a genuine Son begotten from the Father, a natural Son, not an adopted one, a Son consubstantial with the Father, not co-substantial, but consubstantial, that is, not begotten from outside the Father, as some carry on with irony, wishing the Son to be by adoption and not in truth. The bond of the faith is to say \"consubstantial.\" For if you say \"consubstantial,\" you have undone the power of Sabellius; for where there is \"consubstantial,\" it is indicative of one hypostasis. But it also signifies that the Father is enhypostatic, and the Son is enhypostatic, and the Holy Spirit is enhypostatic. When one says \"consubstantial,\" it does not mean alien to the same divinity, but that the Son is God from God, and the Holy Spirit is God, of the same divinity, not three gods. For even if we call the Son and the Father God, we do not say two gods; for our God is one, as the blessed Moses says, \"The Lord your God, the Lord is one.\" We do not say gods—God the Father, God the Son, God the Holy Spirit—and not gods; for there is no polytheism in God. Through the three names the one divinity of Father, Son, and Holy Spirit is signified. And there are not two Sons; for the Son is one only-begotten, while the Holy Spirit is Holy Spirit, Spirit of God, always being with Father and Son, not alien to God, but being from God, \"proceeding from the Father\" and \"receiving from the Son.\" But the Son is only-begotten, incomprehensible, and the Spirit is incomprehensible, yet from God, not alien to Father and Son. Nor is there a fusion of Father and Son, but a Trinity always being of the same essence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is central to Nicene orthodoxy, asserting that the Son shares the same essence (οὐσία) as the Father, against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνυπόστατον","severity":"info","text":"'Enhypostatic' (ἐνυπόστατον) here means that each person of the Trinity has real, distinct subsistence, countering Sabellian modalism which collapses them into one hypostasis.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ὁ θεός σου, κύριος εἷς ἐστιν","severity":"info","text":"Epiphanius cites a paraphrase of Deuteronomy 6:4 (LXX: 'κύριος εἷς') to support monotheism, though the exact wording is not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαβελλίου","severity":"info","text":"Sabellius (3rd c.) taught that Father, Son, and Spirit are modes of a single divine subject; Epiphanius argues that 'consubstantial' refutes this by preserving distinct hypostases.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from defining the Son's relation to the Father (genuine, consubstantial) to a polemic against Sabellius, then to a Trinitarian formula affirming one essence in three hypostases.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'οὐ συνούσιος' (not co-substantial) is a rare coinage; Epiphanius may be distinguishing his orthodoxy from a term used by heterodox groups, but the exact referent is unclear.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ πατρὸς ἐκπορευόμενον' and 'τοῦ υἱοῦ λαμβάνον' are likely allusions to John 15:26 and John 20:22, but the text does not mark them as explicit quotations.","The clause 'οὐδὲ γὰρ ἐὰν εἴπωμεν... δύο θεοὺς λέγομεν' is grammatically awkward; the intended sense is that calling both Father and Son 'God' does not imply two gods."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"οὐχ ἑτέρα οὐσία παρὰ τὴν θεότητα οὐδὲ ἑτέρα θεότης παρὰ τὴν οὐσίαν, ἀλλ' ἡ αὐτὴ θεότης καὶ ἐκ τῆς αὐτῆς θεότητος ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα.\n\nΚαὶ τὸ μὲν πνεῦμα ἅγιον πνεῦμα, ὁ δὲ υἱὸς υἱός, τὸ δὲ πνεῦμα παρὰ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, «ἐρευνῶν τὰ βάθη τοῦ θεοῦ», ἀναγγέλλον τὰ τοῦ υἱοῦ ἐν κόσμῳ, ἁγιάζον ἁγίους διὰ τῆς τριάδος, τρίτον τῇ ὀνομασίᾳ ἐπειδὴ ἡ τριάς ἐστιν ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα· «ἀπελθόντες» γάρ φησι «βαπτίσατε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος», ἐπισφραγὶς τῆς χάριτος, σύνδεσμος τῆς τριάδος, οὐκ ἀλλότριον τοῦ ἀριθμοῦ, οὐ διεστὼς τῆς ὀνομασίας, οὐ ξένον τῆς δωρεᾶς, ἀλλ' εἷς θεὸς μία πίστις εἷς κύριος ἓν χάρισμα μία ἐκκλησία ἓν βάπτισμα. ἀεὶ γὰρ ἡ τριὰς τριὰς καὶ οὐδέποτε προσθήκην λαμβάνει, οὕτως ἀριθμουμένη· πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα. οὐ συναλοιφὴ ἡ τριάς, οὐ διεστώς τι ἐν αὐτῇ τῆς ἰδίας αὐτῆς μονάδος, ἐν ὑποστάσει δὲ τελειότητος τέλειος ὁ πατήρ, τέλειος ὁ υἱός, τέλειον τὸ πνεῦμα τὸ ἅγιον· πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα. τὸ δὲ ἀνάπαλιν πνεῦμα χαρίσμασιν ἐνταττόμενον· «διαιρέσεις γὰρ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι». μὴ ἐκπέσωμεν τοῦ προκειμένου, μὴ ἀποστῶμεν τῆς ἀληθείας. ἡμεῖς οὐ συνηγοροῦμεν ὑπὲρ θεοῦ, ἀλλ' εὐσεβῶς νοοῦμεν, ἵνα μὴ ἀπολώμεθα, καὶ φθεγγόμεθα οὐχ ὡς καταλαμβάνοντες· ὡς ἄνθρωποι γὰρ φθεγγόμεθα ἃ κατειλήφαμεν.","english":"not a different essence besides the divinity nor a different divinity besides the essence, but the same divinity, and from the same divinity are the Son and the Holy Spirit.\n\nAnd the Spirit is Holy Spirit, and the Son is Son; the Spirit proceeds from the Father and receives from the Son, \"searching the depths of God,\" announcing the things of the Son in the world, sanctifying the saints through the Trinity, third in name since the Trinity is the Father, the Son, and the Holy Spirit; \"Go forth,\" it says, \"baptize in the name of the Father and of the Son and of the Holy Spirit,\" the seal of grace, the bond of the Trinity, not alien to the number, not separate from the name, not foreign to the gift, but one God, one faith, one Lord, one grace, one Church, one baptism. For the Trinity is always Trinity and never receives addition, being numbered thus: Father and Son and Holy Spirit. The Trinity is not a fusion, nor is there anything in it separated from its own unity, but in perfection of hypostasis the Father is perfect, the Son is perfect, the Holy Spirit is perfect; Father and Son and Holy Spirit. And conversely, the Spirit is arranged among the gifts: \"For there are divisions of gifts, but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of operations, but the same God, who works all things in all.\" Let us not fall from the subject, let us not depart from the truth. We do not plead on behalf of God, but we think piously, lest we perish, and we speak not as comprehending; for as men we speak what we have comprehended.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"Epiphanius distinguishes οὐσία (essence) from θεότης (divinity), insisting they are identical, a key move against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐρευνῶν τὰ βάθη τοῦ θεοῦ","severity":"info","text":"The phrase 'searching the depths of God' echoes 1 Corinthians 2:10 (Paul's language of God's depths) but is not a direct quotation; Epiphanius adapts it to describe the Spirit's role.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπελθόντες βαπτίσατε","severity":"info","text":"The baptismal formula 'Go forth, baptize in the name of the Father and of the Son and of the Holy Spirit' alludes to Matthew 28:19, a key Trinitarian proof text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Epiphanius writes against Arian and Pneumatomachian views, insisting the Spirit is not a creature but fully divine, co-equal with Father and Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from essence/divinity identity to the Spirit's procession and role, then to a series of negations (not alien, not separate) and positive affirmations (one God, one faith).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ συναλοιφὴ ἡ τριάς","severity":"caution","text":"The phrase 'the Trinity is not a fusion' may be read as anti-Sabellian, but Epiphanius also insists on unity; the balance is delicate and could be misread as modalism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα παρὰ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον' could imply subordination of the Spirit to the Son, but Epiphanius likely means the Spirit receives from the Son in the economy, not in eternal essence.","The source of the quotation 'ἐρευνῶν τὰ βάθη τοῦ θεοῦ' is uncertain; it may be a loose citation or a liturgical formula."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἡ γὰρ εἰς θεὸν τιμὴ ἄπειρος καὶ μυριονταπλασίως παρὰ τὸν ἡμέτερον νοῦν δεδόξασται ἡ τριὰς καὶ ἔστι δεδοξασμένη, μηδὲν προσλαμβάνουσα δόξης μήτε ἀφαιρουμένη ἰδιότητος. οὐδὲν γὰρ ἐν τριάδι κτιστὸν ἢ ἐπιγένητον, ἀλλ' ὁ μὲν πατὴρ τὸν υἱὸν γεννᾷ, οὐκ ἦν δὲ ποτὲ χρόνος ὅτε οὐκ ἦν ὁ υἱός. οὐδὲ γὰρ ὁ πατὴρ ἐν χρόνῳ τινὶ πατὴρ οὐκ ἐκαλεῖτο, ἀλλὰ ἦν ἀεὶ πατὴρ καὶ ἦν ἀεὶ υἱός, οὐ συνάδελφος, ἀλλὰ υἱὸς γεννηθεὶς ἀνεκδιηγήτως καὶ ὀνομαζόμενος ἀκαταλήπτως, σὺν πατρὶ δὲ ὢν ἀεὶ καὶ μηδέποτε διαλείπων τοῦ εἶναι. πατὴρ οὖν ἀγέννητος καὶ ἄκτιστος καὶ ἀκατάληπτος, υἱὸς γεννητός, ἀλλὰ καὶ ἄκτιστος καὶ ἀκατάληπτος· πνεῦμα ἅγιον ἀεί, οὐ γεννητόν, οὐ κτιστόν, οὐ συνάδελφον οὐ πατράδελφον, οὐ προπάτορον οὐκ ἔκγονον, ἀλλ' ἐκ τῆς αὐτῆς οὐσίας πατρὸς καὶ υἱοῦ πνεῦμα ἅγιον. «πνεῦμα γὰρ ὁ θεός». Ἕκαστον δὲ τῶν ὀνομάτων μονώνυμον, μὴ ἔχον δευτέρωσιν. καὶ γὰρ ὁ πατὴρ πατὴρ καὶ οὐκ ἔχει ἀντιπαράθετον, οὐδὲ ἑτέρῳ πατρὶ συνζευγνύμενος, ἵνα μὴ","english":"For the honor paid to God is infinite and manifold beyond our understanding; the Trinity has been glorified and is glorified, neither receiving any addition of glory nor being deprived of any property. For nothing in the Trinity is created or later-born, but the Father begets the Son, and there was never a time when the Son was not. For the Father was never at any time not called Father, but he was always Father and the Son was always Son—not a brother, but a Son begotten ineffably and named incomprehensibly, always being with the Father and never ceasing to exist. Therefore the Father is unbegotten, uncreated, and incomprehensible; the Son is begotten, but also uncreated and incomprehensible; the Holy Spirit is always, not begotten, not created, not a brother, not a brother of the Father, not a forefather, not an offspring, but from the same essence of the Father and the Son, the Holy Spirit. For \"God is Spirit.\" And each of the names is unique, having no duplication. For the Father is Father and has no opposite, nor is he coupled with another Father, lest","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηδὲν προσλαμβάνουσα δόξης μήτε ἀφαιρουμένη ἰδιότητος","severity":"info","text":"Epiphanius asserts that the Trinity's glory is complete and immutable, neither augmented nor diminished, countering any notion of change or deficiency in the divine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιγένητον","severity":"info","text":"The term 'ἐπιγένητον' (later-born) is a technical anti-Arian term, denying that any person of the Trinity is posterior in time or derived from a pre-existing state.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα γὰρ ὁ θεός","severity":"info","text":"The phrase 'πνεῦμα γὰρ ὁ θεός' (For God is Spirit) echoes John 4:24, though not a direct quotation; Epiphanius uses it to support the consubstantiality of the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ συνάδελφον","severity":"info","text":"Epiphanius denies that the Son is a 'brother' (συνάδελφον) to the Father, refuting subordinationist or adoptionist views that would make the Son a co-equal sibling rather than begotten.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕκαστον δὲ τῶν ὀνομάτων μονώνυμον","severity":"info","text":"Epiphanius introduces a structural principle: each divine name (Father, Son, Holy Spirit) is unique and non-duplicable, reinforcing the distinctness of the persons without multiplicity of essence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἵνα μὴ","severity":"caution","text":"The passage breaks off mid-sentence with 'ἵνα μὴ' (lest), leaving the argument incomplete; the following text is missing in the source, so the full sense of the negation is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα γὰρ ὁ θεός' may be a loose citation of John 4:24 or a general theological statement; the exact referent is ambiguous.","The broken sentence ending 'ἵνα μὴ' leaves the intended conclusion unclear; the text may be lacunose or the argument truncated."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"δύο θεοί. καὶ ὁ υἱὸς μονογενής, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ, οὐ πατρὸς ἔχων ὄνομα οὐδὲ ἀλλότριος πατρός, ἀλλ' υἱὸς πατρὸς ὑπάρχων· μονογενὴς δέ, ἵνα μονώνυμος ᾖ ὁ υἱός, καὶ θεὸς ἐκ θεοῦ, ἵνα εἷς θεὸς πατὴρ καὶ υἱὸς καλῆται. καὶ τὸ πνεῦμα τὸ ἅγιον μονογενές, οὐχ υἱοῦ ἔχον ὄνομα, οὐ πατρὸς τὴν ὀνομασίαν, ἀλλὰ πνεῦμα ἅγιον οὕτω καλούμενον, οὐκ ἀλλότριον πατρός. αὐτὸς γὰρ ὁ μονογενὴς λέγει «τὸ πνεῦμα τοῦ πατρός» καὶ «τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον», καὶ «ἐκ τοῦ ἐμοῦ λήψεται», ἵνα μὴ ἀλλότριον νομισθείη πατρὸς μηδὲ υἱοῦ, ἀλλὰ τῆς αὐτῆς οὐσίας, τῆς αὐτῆς θεότητος, πνεῦμα θεῖον, «τὸ πνεῦμα τῆς ἀληθείας», τὸ πνεῦμα τοῦ θεοῦ, τὸ πνεῦμα τὸ παράκλητον, μονωνύμως καλούμενον, μὴ ἔχον ἀντιπαράθεσιν, μὴ ἐξισούμενον ἑτέρῳ τινὶ πνεύματι, μὴ καλούμενον ὀνόματι υἱοῦ ἢ ὀνομαζόμενον ὀνομασίᾳ πατρός, ἵνα μὴ τὰ μονώνυμα ὀνόματα ὁμώνυμα ὑπάρχῃ· πλὴν ὅτι τὸ θεὸς ἀλλ' ἐν πατρί, τὸ θεὸς ἐν υἱῷ, τὸ θεὸς ἐν ἁγίῳ πνεύματι τὸ θεοῦ καὶ θεός. πνεῦμα γὰρ θεοῦ καὶ πνεῦμα τοῦ πατρὸς καὶ πνεῦμα υἱοῦ, οὐ κατά τινα σύνθεσιν, καθάπερ ἐν ἡμῖν ψυχὴ καὶ σῶμα, ἀλλ' ἐν μέσῳ πατρὸς καὶ υἱοῦ, ἐκ τοῦ πατρὸς καὶ τοῦ υἱοῦ, τρίτον τῇ ὀνομασίᾳ. «ἀπελθόντες» γάρ φησι «βαπτίσατε εἰς τὸ ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος».","english":"two gods. And the Son is only-begotten, true God from true God, not having the name of Father nor being alien to the Father, but existing as Son of the Father; only-begotten, so that the Son may be of one name, and God from God, so that Father and Son may be called one God. And the Holy Spirit is only-begotten, not having the name of Son, nor the appellation of Father, but called Holy Spirit thus, not alien to the Father. For the only-begotten himself says, \"the Spirit of the Father\" and \"that which proceeds from the Father,\" and \"he will take from me,\" so that it may not be considered alien to the Father or to the Son, but of the same essence, of the same divinity, divine Spirit, \"the Spirit of truth,\" the Spirit of God, the Paraclete Spirit, called by one name, having no antithesis, not equated with any other spirit, not called by the name of Son nor named with the appellation of Father, so that the names of one name may not be homonymous; except that the God is in the Father, the God is in the Son, the God is in the Holy Spirit, the Spirit of God and God. For Spirit of God and Spirit of the Father and Spirit of the Son, not by any composition, as in us soul and body, but in the midst of Father and Son, from the Father and the Son, third in appellation. \"Go,\" he says, \"and baptize in the name of the Father and of the Son and of the Holy Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μονογενής","severity":"info","text":"The term μονογενής (only-begotten) is applied to both the Son and the Holy Spirit, emphasizing their unique and singular nature within the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τοῦ πατρός","severity":"info","text":"The phrase 'the Spirit of the Father' echoes John 15:26, where the Spirit is described as proceeding from the Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον","severity":"info","text":"The phrase 'that which proceeds from the Father' alludes to the Nicene Creed's language on the Holy Spirit's procession.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπελθόντες βαπτίσατε","severity":"info","text":"The baptismal formula 'Go and baptize in the name of the Father and of the Son and of the Holy Spirit' is a direct reference to Matthew 28:19.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονώνυμος","severity":"info","text":"The term μονώνυμος (of one name) is used to stress the unique identity of each Trinitarian person, avoiding confusion with homonymous names.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern of affirming the distinctness and unity of the Trinity, using scriptural citations to support the consubstantiality of the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'τὸ θεὸς ἀλλ' ἐν πατρί' is elliptical; the translation interprets it as 'the God is in the Father', but the exact syntax is ambiguous."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"εἰ δὲ βαπτίζει ὁ πατὴρ εἰς ὄνομα ἑαυτοῦ, εἰς ὄνομα θεοῦ, καὶ τελεία ἡ σφραγὶς ἐν ὀνόματι θεοῦ ἐσφραγισμένη ἐν ἡμῖν, καὶ βαπτίζει Χριστὸς εἰς ὄνομα ἑαυτοῦ, εἰς ὄνομα θεοῦ, καὶ τελεία ἡ σφραγὶς ἐν ὀνόματι θεοῦ ἐσφραγισμένη ἐν ἡμῖν, τίς τολμήσει καταπολεμῆσαι τὴν ἑαυτοῦ ψυχήν, τὸ πνεῦμα ἀλλότριον τῆς θεότητος λέγων; εἰ γὰρ σφραγίζομεν εἰς ὄνομα πατρὸς καὶ εἰς ὄνομα υἱοῦ καὶ εἰς ὄνομα ἁγίου πνεύματος, μία σφραγὶς τῆς τριάδος· μία ἄρα δύναμις τῆς θεότητος ἐν τριάδι. εἰ δὲ τὸ ἕν ἐστι θεός, τὰ δὲ ἄλλα κτιστὰ καὶ οὐ θεός, τίνι λόγῳ συνδέδεται τὰ δύο εἰς τὸ ἓν τῇ σφραγῖδι τῆς τελειότητος; ἄρα γοῦν εἰς βασιλικὸν ὄνομα ἐσφραγίσθημεν τὸ ἓν τὸ τοῦ πατρός, καὶ τὰ ἄλλα οὐ βασιλικά, * ἀλλ' ἔτι στοιχείοις καὶ κτίσμασι δεδουλώμεθα, καὶ οὐκ ἠδύνατο μόνον τὸ ὄνομα τοῦ πατρὸς σῴζειν, ἀλλὰ προσελάβετο ἑαυτῷ κτίσας ἄλλα δύο στοιχεῖα κατὰ τὴν τῶν βλασφημούντων ὑπόνοιαν, ἵνα προσλάβῃ ἡ αὐτοῦ θεότης καὶ ἄλλας δυνάμεις καὶ δυνηθῇ σῶσαι τὸν παρ' αὐτοῦ σφραγιζόμενον καὶ λύτρωσιν δι' ἀφέσεως ἁμαρτημάτων λάβῃ ὁ παρ' αὐτοῦ κτισθεὶς ἄνθρωπος. Φεῦ τῆς τοιαύτης ληρῳδίας, ὦ τῆς τοιαύτης βλασφημίας. πόθεν ὑπεισῆλθε τὸν βίον ἄλλη πάλιν καινὴ ἀπιστία, μᾶλλον δὲ εἴποιμι κακοπιστία; χείρων γὰρ ἡ κακοπιστία τῆς ἀπιστίας. ἡ μὲν γὰρ ἀπιστία πίστιν λαμβάνουσα διορθωθήσεται, ἡ δὲ κακοπιστία ἀκατόρθωτος, δυσχερῶς σῳζομένη, εἰ μή τι ἂν ἄρα τὸ χρῖσμα ἄνωθεν ἐπιφοιτήσῃ.","english":"If the Father baptizes in his own name, in the name of God, and the seal is perfect, sealed in us in the name of God, and Christ baptizes in his own name, in the name of God, and the seal is perfect, sealed in us in the name of God, who will dare to war against his own soul, calling the Spirit alien to the divinity? For if we seal in the name of the Father and in the name of the Son and in the name of the Holy Spirit, it is one seal of the Trinity; therefore one power of the divinity in Trinity. But if the one is God, and the others are created and not God, by what reasoning are the two bound together with the one in the seal of perfection? Then indeed we have been sealed in a royal name, the one of the Father, and the others are not royal, but we are still enslaved to elements and creatures, and the name of the Father alone was not able to save, but he took to himself, having created two other elements according to the supposition of the blasphemers, so that his divinity might take also other powers and be able to save the one sealed by him, and the man created by him might receive redemption through remission of sins. Fie on such drivel, fie on such blasphemy. Whence has this other new faithlessness, or rather I should say evil-faith, again crept into the world? For evil-faith is worse than faithlessness. For faithlessness, when it receives faith, will be corrected, but evil-faith is incorrigible, saved with difficulty, unless perhaps the anointing from above should visit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σφραγίς","severity":"info","text":"Epiphanius uses σφραγίς (seal) to denote the baptismal formula, arguing that the single seal of the Trinity implies a single divine power.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κακοπιστία","severity":"info","text":"κακοπιστία (evil-faith) is a neologism or rare term, distinguished from ἀπιστία (faithlessness) as a deliberate perversion of faith that is harder to correct.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"The baptismal formula echoes Matthew 28:19, though the exact wording here is liturgical; Epiphanius uses it to argue for the co-equal divinity of the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ χρῖσμα ἄνωθεν ἐπιφοιτήσῃ","severity":"info","text":"The phrase 'anointing from above' likely refers to the Holy Spirit or to baptismal chrismation, a standard image in early Christian initiation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional argument (if Father and Son baptize in God's name) to a reductio ad absurdum of the subordinationist position, then to an exclamation against κακοπιστία.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This argument against those who call the Spirit 'alien to the divinity' is part of Epiphanius's broader polemic against the Pneumatomachi, who denied the Spirit's full divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δὲ βαπτίζει ὁ πατὴρ' is hypothetical; it is unclear whether Epiphanius is describing a real practice or constructing a logical argument.","The term 'κακοπιστία' may be Epiphanius's own coinage; its precise nuance is debated."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"φησὶν οὖν ὁ μακάριος Πέτρος τοῖς περὶ Ἀνανίαν «τί ὅτι ἐπείρασεν ὑμᾶς ὁ σατανᾶς ψεύσασθαι τῷ πνεύματι τῷ ἁγίῳ;» καί φησιν «οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ θεῷ». ἄρα θεὸς ἐκ πατρὸς καὶ υἱοῦ τὸ πνεῦμα, ᾧ ἐψεύσαντο οἱ ἀπὸ τοῦ τιμήματος νοσφισάμενοι· ὡς καὶ ὁ Παῦλος συνᾴδει τῷ λόγῳ τούτῳ λέγων «ὑμεῖς δὲ ναὸς τοῦ θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν». ἄρα οὖν θεὸς τὸ πνεῦμα, ὡς προεῖπον. διὸ ναὸς θεοῦ κληθήσονται καὶ οἱ ἅγιοι ἄνθρωποι, οἱ κατοικίσαντες ἐν ἑαυτοῖς τὸ ἅγιον τοῦ θεοῦ πνεῦμα· καθὼς μαρτυρεῖ ὁ κορυφαιότατος τῶν ἀποστόλων, ὁ καταξιωθεὶς μακαρισθῆναι ὑπὸ κυρίου, ὅτι ὁ πατὴρ αὐτῷ ἀπεκάλυψε. τοίνυν ὁ πατὴρ ἀποκαλύπτει τὸν υἱὸν τὸν ἀληθινὸν αὐτῷ καὶ μακαρίζεται, καὶ ὁ αὐτὸς πάλιν ἀποκαλύπτει τὸ ἅγιον αὐτοῦ πνεῦμα. ἔδει * τὸν πρῶτον τῶν ἀποστόλων, τὴν πέτραν τὴν στερεάν, «ἐφ' ἣν ἡ ἐκκλησία τοῦ θεοῦ ᾠκοδόμηται, καὶ πύλαι Ἅιδου οὐ κατισχύσουσιν αὐτῆς»· πύλαι δὲ Ἅιδου αἱ αἱρέσεις καὶ οἱ αἱρεσιάρχαι. κατὰ πάντα","english":"The blessed Peter says to those around Ananias, \"Why did Satan tempt you to lie to the Holy Spirit?\" And he says, \"You did not lie to men, but to God.\" Therefore the Spirit is God from Father and Son, whom those who embezzled from the price deceived. As also Paul agrees with this statement, saying, \"But you are a temple of God, and the Spirit of God dwells in you.\" Therefore the Spirit is God, as I said before. For this reason holy men also will be called a temple of God, those who have housed the Holy Spirit of God within themselves, as the foremost of the apostles bears witness, who was deemed worthy to be called blessed by the Lord, because the Father revealed to him. Thus the Father reveals the true Son to him, and he is blessed, and the same again reveals his Holy Spirit. It was necessary that the first of the apostles, the solid rock, \"upon which the Church of God is built, and the gates of Hades will not prevail against it\"—the gates of Hades being the heresies and the heresiarchs. In every respect","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί ὅτι ἐπείρασεν ὑμᾶς ὁ σατανᾶς ψεύσασθαι τῷ πνεύματι τῷ ἁγίῳ;","severity":"info","text":"Epiphanius adapts Acts 5:3, where Peter rebukes Ananias for lying to the Holy Spirit, but the canonical text reads differently; the citation is loose.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς δὲ ναὸς τοῦ θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν","severity":"info","text":"A paraphrase of 1 Corinthians 3:16–17, where Paul calls the body a temple of God; Epiphanius applies it to the Spirit's dwelling in believers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πύλαι Ἅιδου","severity":"info","text":"The phrase 'gates of Hades' echoes Psalm 9:13 LXX and is used here as a metaphor for heresies and heresiarchs, a common patristic trope.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνανίαν","severity":"info","text":"Ananias is the figure from Acts 5:1–11 who withheld proceeds from a property sale; Epiphanius uses him to illustrate deception against the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation (Peter) to a Pauline echo, then to a theological conclusion (Spirit is God), and ends with an ecclesiological metaphor (rock, gates of Hades).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πέτραν τὴν στερεάν","severity":"info","text":"Epiphanius identifies Peter as the 'solid rock' of the Church, a Petrine primacy claim that would be influential in later ecclesiology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is incomplete (ἔδει *), possibly a lacuna or scribal break; the English draft supplies a conjectural completion."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"γὰρ τρόπον ἐν αὐτῷ ἐστερεώθη ἡ πίστις, ἐν τῷ λαβόντι τὴν κλεῖν τῶν οὐρανῶν, ἐν τῷ λύοντι ἐπὶ τῆς γῆς καὶ δέοντι ἐν τῷ οὐρανῷ. ἐν τούτῳ γάρ ἐστι πάντα τὰ ζητούμενα λεπτολογήματα τῆς πίστεως εὑρισκόμενα. οὗτός ἐστιν ὁ τρίτον ἀρνησάμενος καὶ τρίτον ἀναθεματίσας πρὶν ἢ τὸν ἀλέκτορα φωνῆσαι· τὴν ὑπερβολὴν γὰρ τῆς αὐτοῦ πρὸς τὸν ἑαυτοῦ δεσπότην ἀγαπήσεως σημαίνων διϊσχυριζόμενος ἔλεγεν «εἰ καὶ πάντες ἀρνήσονταί σε, ἐγὼ οὐκ ἀρνήσομαι», ὅσον τὸ ἐπ' ἀνθρώπῳ λέγων· οὗτός ἐστιν ὁ κλαύσας ἐπὶ τῇ φωνῇ τοῦ ἀλεκτρυόνος, ἵνα ἀληθῶς ὁμολογήσῃ τὴν τοῦ υἱοῦ τοῦ θεοῦ σύλληψιν οὐ δοκήσει οὖσαν, ἀλλ' ἀληθινήν, ἵνα εἴπῃ αὐτὸν ἀληθινὸν ἄνθρωπον ἐν τῷ κλαίειν ἐπὶ τῇ αὐτοῦ συλλήψει παραδοθέντος ὑπὸ τῶν Φαρισαίων· οὗτος ὁ ἀπελθὼν εἰς τὴν Γαλιλαίαν ἁλιεύειν, ὁ συγκοινωνὸς τοῦ ἐπὶ τοῦ στήθους ἀνακλιθέντος ὁ μὲν γὰρ παρὰ τοῦ υἱοῦ μανθάνων καὶ ἀπὸ τοῦ υἱοῦ λαμβάνων τῆς γνώσεως τὴν δύναμιν ἀπεκάλυπτεν, ὁ δὲ παρὰ τοῦ πατρὸς ὠφελεῖτο, τὴν ἀσφάλειαν τῆς πίστεως θεμελιῶν, ὃς ἐν τῇ νηῒ ἐπὶ τῆς Τιβεριάδος λίμνης γυμνὸς πάλιν μετὰ τὸ κληθῆναι ἡλίευεν ὁ δὲ μαθητής, ὃν ἠγάπα ὁ Ἰησοῦς * ἐπὶ τῷ ῥήματι, ὃ εἶπεν ὁ σωτήρ «παιδία, μή τι προσφάγιον ἔχετε;» καί φησι «βάλετε εἰς τὰ δεξιὰ τοῦ πλοίου καὶ εὑρήσετε», ἐπὶ δὲ τῷ γενομένῳ ῥήματι ἐκπλαγέντι τῷ Πέτρῳ φησὶν ὁ Ἰωάννης, ὃν ἠγάπα ὁ Ἰησοῦς, «ὁ κύριός ἐστιν», ἄνθρωπος μὲν κατὰ σάρκα, ἀπὸ Μαρίας γεννηθεὶς ἐν ἀληθείᾳ οὐ μὴν δοκήσει, θεὸς δὲ κατὰ πνεῦμα ὤν, ἀπὸ τῶν ἐπουρανίων ἐκ πατρὸς ἐλθών·","english":"For in him the faith was established in a manner, in the one who received the key of the heavens, in the one who looses on earth and binds in heaven. In him all the subtle inquiries of faith are found. This is the one who denied three times and anathematized three times before the rooster crowed; for indicating the excess of his love for his own master, he insisted, saying, \"Even if all deny you, I will not deny you,\" speaking as far as is possible for a human. This is the one who wept at the sound of the rooster, so that he might truly confess that the conception of the Son of God was not in appearance but real, so that he might call him a true man in weeping over his own conception, betrayed by the Pharisees. This is the one who went to Galilee to fish, the companion of the one who reclined on the breast; for the one learning from the Son and receiving from the Son the power of knowledge revealed it, while the other was benefited by the Father, laying the foundation of the security of faith, who in the boat on the Lake of Tiberias fished naked again after being called. The disciple whom Jesus loved, at the saying which the Savior spoke, \"Children, do you have any relish?\" and he says, \"Cast to the right of the boat and you will find.\" And at the event, Peter being astonished, John, whom Jesus loved, says, \"It is the Lord,\" a man according to flesh, born from Mary in truth, not in appearance, and God according to spirit, coming from the heavenly realms from the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κλεῖν τῶν οὐρανῶν","severity":"info","text":"The phrase 'key of the heavens' likely refers to Peter, who in early Christian tradition holds the keys to the kingdom of heaven.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ καὶ πάντες ἀρνήσονταί σε, ἐγὼ οὐκ ἀρνήσομαι","severity":"info","text":"This saying is not a direct biblical quotation but echoes Peter's declarations of loyalty in the Gospels, e.g., Matthew 26:35.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρίτον ἀρνησάμενος καὶ τρίτον ἀναθεματίσας πρὶν ἢ τὸν ἀλέκτορα φωνῆσαι","severity":"info","text":"Epiphanius alludes to a tradition of Peter's triple denial before cockcrow, possibly from apocryphal Acts or oral legend, not canonical.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτός ἐστιν","severity":"info","text":"The repeated phrase 'This is the one' structures the passage as a series of identifying statements about Peter, emphasizing his role as a model of faith.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ συγκοινωνὸς τοῦ ἐπὶ τοῦ στήθους ἀνακλιθέντος","severity":"info","text":"This refers to John, who reclined on Jesus' breast at the Last Supper (John 13:23), paralleling Peter as a companion in apostolic witness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γυμνὸς πάλιν μετὰ τὸ κληθῆναι ἡλίευεν","severity":"caution","text":"The detail of Peter fishing naked after being called is obscure and may derive from a lost apocryphon; its historicity is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who denied three times' is ambiguous; it could be Peter or another figure, but context strongly suggests Peter.","The phrase 'the disciple whom Jesus loved' is ambiguous in the Greek, possibly referring to John, but Epiphanius uses it to distinguish John from Peter."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"οὗτος ὁ ἀκούων παρὰ τοῦ αὐτοῦ «Πέτρε, ποίμαινε τὰ ἀρνία μου», ὁ πεπιστευμένος τὴν ποίμνην, ὁ καλῶς ὁδηγῶν ἐν τῇ δυνάμει τοῦ ἰδίου δεσπότου, ὁ ὁμολογῶν περὶ σαρκός, ὁ ἀληθινῶς τὰ πατρὸς ἀπαγγέλλων περὶ υἱοῦ, ὁ τὸ πνεῦμα σημαίνων καὶ τὴν αὐτοῦ ἀξίαν ἐν θεότητι, ὁ δεξιὰν διαδοὺς τῷ Παύλῳ καὶ Βαρνάβᾳ κοινωνίας σὺν Ἰακώβῳ καὶ Ἰωάννῃ, ἵνα «διὰ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα».\n\nΟὐδὲν γὰρ ἄνευ τῶν δύο καὶ τριῶν μαρτυριῶν δύναται εἶναι. εἰς αὐτὰς γὰρ ἐβεβαιοῦτο δι' αἰνίγματος καὶ ἡ πίστις τῶν ἐν τῷ νόμῳ, μόνον πατέρα ἐπιγνόντων, εἰ μή τι λάβωσι δύναμιν υἱοῦ καὶ διὰ τῶν μαρτυριῶν πατρὸς καὶ υἱοῦ ἐνδυναμωθῶσι διά τε τῆς τρίτης μαρτυρίας λάβωσι πνεῦμα ἅγιον καὶ πληρωθῶσι, φανερῶς τῶν φωνῶν τῶν Χερουβὶμ καὶ Σεραφὶμ κραζουσῶν τὸ τρίτον τὸ «ἅγιος ἅγιος ἅγιος». οὐ γὰρ διὰ δύο φωνῶν ἡ δοξολογία ἐν οὐρανῷ τελεῖται οὐδὲ τέταρτον ἐπιφωνοῦσι τὰ αὐτὰ ἅγια καὶ ἀόρατα πνευματικὰ ζῷα οὐδὲ τετάρτην φωνὴν ἀποδίδωσι τὰ αὐτὰ οὐδὲ μίαν μόνην, ἀλλὰ τρεῖς φωνὰς ἑνικάς, τὸ ἅγιος ἅγιος ἅγιος· καὶ οὐ λέγουσιν ἅγιοι ἅγιοι, ἵνα μὴ τὸ ἑνικὸν πολυώνυμον ἀποφήνωσι μηδὲ τῶν τριῶν τὸν ἀριθμὸν ἀποκρύψωσιν, ἀλλὰ τρὶς μὲν διδόασι τὴν ἁγιαστείαν, μονοειδῶς δὲ καὶ ἑνικῶς ἀποφθέγγονται τὸν λόγον, ἵνα μὴ πολυθεΐαν ὀνομάσωσιν. εἷς γάρ ἐστι θεός, πατὴρ ἐν υἱῷ, υἱὸς ἐν πατρὶ σὺν ἁγίῳ πνεύματι. καὶ διὰ τοῦτο «ἅγιος ἐν ἁγίοις ἀναπαυόμενος», πατὴρ ἀληθινὸς ἐνυπόστατος καὶ υἱὸς ἀληθινὸς ἐνυπόστατος καὶ πνεῦμα ἅγιον ἀληθινὸν ἐνυπόστατον, τρία ὄντα μία θεότης μία οὐσία μία δοξολογία εἷς θεός.","english":"This is the one who heard from the same Lord, \"Peter, shepherd my lambs,\" the one entrusted with the flock, the one who guides well by the power of his own master, the one who confesses concerning the flesh, the one who truly reports the Father's words about the Son, the one who signifies the Spirit and his dignity in divinity, the one who gave the right hand of fellowship to Paul and Barnabas together with James and John, so that \"every word may be established by three witnesses.\"\n\nFor nothing can exist without two or three testimonies. For by these, even the faith of those in the Law, who knew only the Father, was confirmed through a riddle, unless they receive the power of the Son and are strengthened through the testimonies of the Father and Son, and through the third testimony receive the Holy Spirit and are fulfilled, as the voices of the Cherubim and Seraphim openly cry out the third \"holy, holy, holy.\" For the doxology in heaven is not completed by two voices, nor do these same holy and invisible spiritual beings utter a fourth, nor do they give a fourth voice, nor a single one alone, but three singular voices, the \"holy, holy, holy\"; and they do not say \"holies, holies,\" lest they make the singular polyonymous or conceal the number of the three, but they give the sanctification three times, while uttering the word in a uniform and singular manner, lest they name polytheism. For there is one God, Father in Son, Son in Father with the Holy Spirit. And for this reason, \"holy, resting among holies,\" true hypostatic Father and true hypostatic Son and true hypostatic Holy Spirit, three beings, one divinity, one essence, one doxology, one God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρε, ποίμαινε τὰ ἀρνία μου","severity":"info","text":"Epiphanius attributes to Christ the command 'Peter, shepherd my lambs,' which is not a direct Gospel quotation but echoes John 21:15-17 and the pastoral commission.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα","severity":"info","text":"The phrase 'every word may be established by three witnesses' alludes to Deuteronomy 19:15 (LXX) and reflects a legal principle of triple testimony.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος ἅγιος ἅγιος","severity":"info","text":"The Trisagion ('holy, holy, holy') is drawn from Isaiah 6:3 (LXX) and the liturgical doxology of the Cherubim and Seraphim.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυπόστατον","severity":"info","text":"The term 'hypostatic' (ἐνυπόστατον) is a key theological term in fourth-century Trinitarian debates, denoting real, individual subsistence of Father, Son, and Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς φωνὰς ἑνικάς","severity":"info","text":"Epiphanius argues that the Trisagion uses three singular acclamations ('holy, holy, holy') to avoid polytheism while affirming three hypostases, a common anti-Arian and anti-Sabellian stance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Peter's authority (based on triple denial and triple confession) to a Trinitarian argument grounded in the triple witness of Cherubim and Seraphim, linking narrative to doctrine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who denied three times' in the previous passage is ambiguous; it may refer to Peter or another figure, but the context suggests Peter's triple denial before the rooster crowed."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ὠνόμασας υἱόν, συμπεριείληφας τῇ διανοίᾳ τὴν τριάδα· ἔσχες πνεῦμα ἅγιον, κατηξίωσαι τῆς δυνάμεως τῆς πατρῴας καὶ τοῦ υἱοῦ τοῦ θεοῦ· ἐδόξασας τὸν πατέρα, ἐσήμανας τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα. ἀλλὰ μὴ κατὰ συναλοιφήν· ἔστι γὰρ ὁ πατὴρ πατήρ, ἔστιν ὁ υἱὸς υἱός, ἔστι τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα. ἀλλ' οὐκ ἠλλοτριωμένη ἡ τριὰς τῆς ἑνότητος καὶ τῆς ταυτότητος· τιμᾶται δὲ ὁ πατὴρ καθὸ πατήρ ἐστι, τιμᾶται ὁ υἱὸς καθὸ υἱός ἐστι, τιμᾶται τὸ πνεῦμα τὸ ἅγιον καθὸ πνεῦμα ἀληθὲς καὶ πνεῦμα θεοῦ. οὕτω λέγει ὁ μονογενής «ὁ τιμῶν τὸν πατέρα τιμᾷ τὸν υἱόν»· ἐν τῷ γὰρ λέγειν τὸν πατέρα υἱὸν\n\nσημαίνεις καὶ υἱὸν τιμᾷς. καί «ὁ τιμῶν τὸν υἱὸν τιμᾷ τὸν πατέρα»· ἐν τῷ γὰρ ὀνομάζειν σε τὸν υἱὸν τιμᾷς τὸν πατέρα, οὐκ ἐλάττονα τὸν Χριστὸν φάσκων τοῦ πατρός. Εἰ γὰρ ἐν ἡμῖν τοῖς ἀνθρώποις ἄπεστι τὸ τοιοῦτον φρόνημα καὶ οὐχ ἥσσονας τοὺς υἱοὺς βουλόμεθα οὐδὲ ἐλαττουμένους παρὰ τὴν τῶν πατέρων τιμήν ἡ γὰρ εἰς τοὺς υἱοὺς ἀτιμία εἰς τοὺς πατέρας ἀναλογεῖται, πόσῳ μᾶλλον ὁ θεὸς καὶ πατὴρ οὐκ ἂν βουληθείη ποτὲ ἐλαττωθῆναι τὸν αὐτοῦ υἱόν; ὁ τοίνυν τὸν ἀληθῶς ὄντα τοῦ πατρὸς υἱὸν ἀποδέοντα τῆς τοῦ πατρὸς δόξης ὑπολαμβάνων μᾶλλον ἀτιμάζει τὸν πατέρα, ἀντὶ τιμῆς *, ἀγνοίᾳ φερόμενος. ὡς οὖν ὁ υἱὸς ἀποκαλύπτει τὸν πατέρα φάσκων «οὐδεὶς οἶδε τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ», οὕτως τολμῶ λέγειν, οὐδὲ τὸ πνεῦμά τις οἶδεν εἰ μὴ ὁ πατὴρ καὶ ὁ υἱός, παρ' οὗ ἐκ11.4 πορεύεται καὶ παρ' οὗ λαμβάνει.","english":"You named the Son, you included the Trinity in your thought; you had the Holy Spirit, you were deemed worthy of the power of the Father and of the Son of God; you glorified the Father, you signified the Son and the Holy Spirit. But not by coalescence; for the Father is Father, the Son is Son, the Holy Spirit is Holy Spirit. But the Trinity is not alienated from the unity and the identity; the Father is honored insofar as he is Father, the Son is honored insofar as he is Son, the Holy Spirit is honored insofar as it is true Spirit and Spirit of God. Thus the Only-begotten says, \"He who honors the Father honors the Son\"; for in saying the Father, you signify the Son and honor the Son. And \"He who honors the Son honors the Father\"; for in naming the Son, you honor the Father, not claiming that Christ is less than the Father. For if among us humans such a sentiment is absent and we do not wish the sons to be inferior nor diminished in comparison with the honor of fathers—for dishonor toward the sons is reckoned to the fathers—how much more would God and Father never wish his own Son to be diminished? Therefore, he who supposes the true Son of the Father to be deficient in the glory of the Father rather dishonors the Father, instead of honor, being carried away by ignorance. So as the Son reveals the Father, saying, \"No one knows the Father except the Son, and no one knows the Son except the Father,\" so I dare to say, no one knows the Spirit either except the Father and the Son, from whom it proceeds and from whom it receives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συναλοιφήν","severity":"info","text":"The term συναλοιφήν (coalescence) is used to reject a modalist fusion of the persons of the Trinity, a key concern in Epiphanius's anti-Sabellian polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς οἶδε τὸν πατέρα εἰ μὴ ὁ υἱὸς","severity":"info","text":"The saying 'No one knows the Father except the Son' is not a direct biblical quotation but a theological paraphrase, possibly echoing Matthew 11:27 or Johannine traditions about mutual knowledge of Father and Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρ' οὗ ἐκπορεύεται","severity":"info","text":"The phrase 'from whom it proceeds' (παρ' οὗ ἐκπορεύεται) reflects the Nicene-Constantinopolitan language of the Spirit's procession from the Father (and, in Epiphanius's addition, from the Son), anticipating later filioque debates.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a direct address ('You named the Son') to a series of balanced antitheses (coalescence vs. distinction, honor vs. dishonor), culminating in a daring extension of the Son's revelatory role to the Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius's insistence that the Spirit is known only through Father and Son, and his use of 'proceeds' (ἐκπορεύεται), were influential in later Eastern Trinitarian theology, though the precise relation of the Spirit's origin remained contested.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by an asterisk (*) after 'ἀντὶ τιμῆς', where a word or phrase is missing; the English draft supplies 'instead of honor' as a plausible restoration."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"πῶς δὲ ἀλλότριον θεοῦ τὸ πνεῦμα λέγειν τολμῶσιν οἱ μανίᾳ μᾶλλον κατεχόμενοι καὶ οὐκ ἀληθείᾳ οἳ οὐ μανθάνουσι τὴν ἀληθινὴν φωνὴν τοῦ ἀξιοπίστου καὶ ἁγίου Παύλου τοῦ ἀποστόλου, ᾧ δεξιὰν ἔδωκεν ὁ κορυφαιότατος τῶν ἀποστόλων Πέτρος ὁ κατηξιωμένος ἔχειν τὴν κλεῖν τῆς βασιλείας, τοῦ ἀκούσαν11.5 τος ἀπ' οὐρανῶν «Σαοὺλ Σαούλ, τί με διώκεις», τοῦ κατηξιωμένου ἀκοῦσαι «ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι», τοῦ λέγοντος «οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ», ἀπὸ τοῦ παραδείγματος τὰ ἄνω βουλομένου φράζειν, ἵνα μὴ τὸ τοῦ ἀνθρώπου παράδειγμα εἰς τὸν θεὸν ἀπεικάσῃ, ἀλλὰ τῷ παραδείγματι μέρος τῶν ἄνω ἀποκαλύψῃ; ὅλη γὰρ ἡ κτίσις συναχθεῖσα ἀγγέλων καὶ ἀρχαγγέλων, Χερουβὶμ καὶ Σεραφὶμ σὺν στρατιᾷ ἐπουρανίῳ, οὐρανοῦ τε καὶ γῆς, ἐπιγείων οὐρανίων καὶ καταχθονίων, φωστήρων τε καὶ ἀστέρων, ξηρῶν τε καὶ ὑγρῶν καὶ πάντων ἁπαξαπλῶς τῶν ἐν οὐρανῷ καὶ ἐπὶ γῆς, οὐ δύναται ἐνδείξα11.7 σθαι οὔτε ὑποδείγματι ἀφομοιωθῆναι τῷ ἑαυτῶν δεσπότῃ. κατὰ χάριν γὰρ τῷ ἀνθρώπῳ τὴν εἰκόνα χαρίζεται λέγων «ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν». χαρίσματι γὰρ ἔχει τὴν εἰκόνα πᾶς ἄνθρωπος, οὐδεὶς δὲ τῷ ἑαυτοῦ δεσπότῃ ἀπεικασθήσεται. τὸ μὲν γὰρ ἀόρατον τὸ δὲ ὁρατόν, τὸ μὲν ἀθάνατον τὸ δὲ θανάτου δεκτικὸν καὶ τὸ μὲν πάσης σοφίας πηγὴ καὶ πάντα ἔχον ἐν ἑαυτῷ τετελειωμένα, ὁ δὲ ἄνθρωπος χάρισμα ἔχων ἀπὸ μέρους λειπόμενός ἐστι τῶν τελειοτάτων, εἰ μὴ θέλει ὁ θεὸς παρασχεῖν κατ' ἀξίαν τοῖς κομιζομένοις τὴν διὰ χαρίσματος τελειότητα.","english":"How then do they dare to say that the Spirit is foreign to God, those who are possessed more by madness than by truth, who do not learn the true voice of the trustworthy and holy Apostle Paul, to whom the foremost of the apostles, Peter, who was deemed worthy to hold the key of the kingdom, gave his right hand, who heard from the heavens, \"Saul, Saul, why do you persecute me?\", who was deemed worthy to hear \"ineffable words, which it is not permitted for a man to speak,\" who says, \"no one knows the things of a man except the spirit of the man dwelling in him,\" wishing from the example to express the higher things, so that he might not liken the example of man to God, but by the example reveal a part of the higher things? For the whole creation gathered together—of angels and archangels, Cherubim and Seraphim with the heavenly host, of heaven and earth, of earthly, heavenly, and subterranean beings, of luminaries and stars, of dry and wet things, and of all things simply in heaven and on earth—cannot indicate or be likened by example to their own master. For by grace he bestows the image upon man, saying, \"God made man; he made him in the image of God.\" For every man has the image by a gift, but no one will be likened to his own master. For the one is invisible, the other visible; the one is immortal, the other susceptible to death; and the one is the source of all wisdom and has everything perfected in himself, while man, having a gift from a part, falls short of the most perfect things, unless God wishes to grant perfection through a gift according to worth to those who receive it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαοὺλ Σαούλ, τί με διώκεις","severity":"info","text":"Epiphanius cites the voice from heaven heard by Paul on the road to Damascus, a tradition not found in the canonical Acts but in apocryphal Acts of Paul and later hagiography.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι","severity":"info","text":"Epiphanius refers to Paul's claim to have heard ineffable words, echoing 2 Corinthians 12:4 (or similar apocryphal traditions) and emphasizing the apostle's unique access to divine mysteries.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς οἶδε τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of 1 Corinthians 2:11, where Paul speaks of the spirit of man knowing his inner thoughts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν","severity":"info","text":"Epiphanius quotes Genesis 1:27 (LXX) to argue that man is made in God's image by grace, not by nature, thus the image cannot be used to liken man to God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρος ὁ κατηξιωμένος ἔχειν τὴν κλεῖν τῆς βασιλείας","severity":"info","text":"Epiphanius refers to Peter as holding the key of the kingdom, a tradition rooted in Matthew 16:19 and early Christian iconography, emphasizing Peter's authority as chief apostle.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the anti-Pneumatomachian argument by contrasting the Spirit's divinity with creation's inability to be likened to God, using Paul's authority and the Genesis creation account.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Saul, Saul, why do you persecute me?' is not canonical Acts but apocryphal tradition; Epiphanius may be drawing on oral or lost texts.","The phrase 'ineffable words' may refer to 2 Corinthians 12:4 or to apocryphal accounts of Paul's visions; the exact reference is uncertain."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Ὅμως ὑποδείγματι κεχρημένος ὁ αὐτὸς ἅγιος ἀπόστολος «οὐδείς» φησίν «οἶδεν ἄνθρωπος τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνω»· καὶ οὐκ εἶπεν «εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ τὸ κατοικοῦν ἐν αὐτῷ», ἀλλὰ «τὸ πνεῦμα τοῦ θεοῦ» μόνον, ἵνα μή τις σύνθετον καὶ συγκείμενον νοήσῃ τὸ θεῖον· «εἰ μή», φησί, «τὸ πνεῦμα τοῦ θεοῦ»· «τὸ γὰρ πνεῦμα τοῦ θεοῦ πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ θεοῦ». οὐκ ἀλλότριον τοίνυν τὸ πνεῦμα τοῦ θεοῦ τὸ ἐρευνῶν βάθη θεοῦ. εἰ γὰρ ἡμᾶς μέμφεται τὸ θεῖον γράμμα λέγον «ἃ προσετάγη σοι, ταῦτα διανοοῦ, καὶ οὐ χρεία ἐστί σοι τῶν κρυπτῶν», καί «ὑψηλότερά σου μὴ ζήτει καὶ βαθύτερά σου μὴ ἐξέταζε», ἆρα εἴπωμεν καὶ περὶ τοῦ ἁγίου πνεύματος ὅτι μᾶλλον περιεργίᾳ καὶ οὐχὶ μᾶλλον γνησιότητι ἐρευνᾷ τὰ βάθη τοῦ θεοῦ; ποῦ γὰρ ἐρευνᾷ τὰ βάθη τοῦ θεοῦ; διὰ ποίαν αἰτίαν; λέγε, ὦ ἀνόητε· ὡς περιεργαζόμενον; ὡς ἀλλοτριεπίσκοπον; ὡς μὴ ἰδίων ἐπιθυμοῦν; μὴ γένοιτο. ἀλλ' ἐπειδὴ καταξιοῦνται οἱ ἅγιοι τὸ πνεῦμα τὸ ἅγιον ἐν ἑαυτοῖς κατοικίζειν, ἐπὰν ἐν τοῖς ἁγίοις γένηται τὸ πνεῦμα τὸ ἅγιον, χαρίζεται αὐτοῖς ἐρευνᾶν τὰ βάθη τοῦ θεοῦ. εἰς τὸ βαθέως δοξάζειν,","english":"Nevertheless, the same holy apostle, using an example, says: \"No one knows the things of a man except the spirit of the man dwelling in him; thus also the things of God no one knows.\" And he did not say \"except the Spirit of God dwelling in him,\" but only \"the Spirit of God,\" lest anyone think the divine is composite and compounded. \"Except,\" he says, \"the Spirit of God.\" \"For the Spirit of God investigates all things, even the depths of God.\" Therefore the Spirit of God, which investigates the depths of God, is not foreign to God. For if the divine scripture reproaches us, saying, \"What was commanded to you, ponder that, and you have no need of hidden things,\" and \"Do not seek what is higher than you, nor examine what is deeper than you,\" shall we then say concerning the Holy Spirit that it investigates the depths of God rather by curiosity than by genuineness? For where does it investigate the depths of God? For what reason? Tell me, O foolish one: as one being overly curious? As one meddling in others' affairs? As one desiring what is not its own? Far from it. But because the saints are deemed worthy to house the Holy Spirit within themselves, when the Holy Spirit comes to be in the saints, it grants them to investigate the depths of God, for the purpose of deeply glorifying.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς οἶδεν ἄνθρωπος τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ κατοικοῦν ἐν αὐτῷ· οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνω","severity":"info","text":"Epiphanius attributes this saying to Paul, but it is not a direct biblical quotation; it may be a paraphrase or a lost tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γὰρ πνεῦμα τοῦ θεοῦ πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ θεοῦ","severity":"info","text":"This phrase echoes 1 Corinthians 2:10 (τὸ γὰρ πνεῦμα τοῦ θεοῦ πάντα ἐρευνᾷ) but adds 'καὶ τὰ βάθη τοῦ θεοῦ', which is not in the canonical text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ προσετάγη σοι, ταῦτα διανοοῦ, καὶ οὐ χρεία ἐστί σοι τῶν κρυπτῶν","severity":"info","text":"This is a paraphrase of Sirach 3:22 (LXX) or a similar wisdom saying, not a direct citation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλλοτριεπίσκοπον","severity":"info","text":"A rare compound adjective meaning 'meddling in others' affairs', used pejoratively to reject the idea that the Spirit is a busybody.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ πνεῦμα τοῦ θεοῦ","severity":"info","text":"Epiphanius argues against the Pneumatomachians, who denied the divinity of the Holy Spirit, by insisting the Spirit is not 'foreign' (ἀλλότριον) to God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a rhetorical question-and-answer format (λέγε, ὦ ἀνόητε) to refute an imagined opponent, a common polemical device.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline saying is unclear; it may be a lost apocryphon or Epiphanius's own construction."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ὡς καὶ Δαυὶδ τοῦτο ὁμολογεῖ «ἐκ βαθέων» γάρ φησιν «ἐκέκραξά σοι κύριε», καὶ ἀπειρομεγέθως καὶ μὴ σμικρῶς καὶ εὐτελῶς, καθάπερ οἱ τῆς Ἀρείου αἱρέσεως καὶ αἱ ἔξωθεν πᾶσαι. καὶ ἐξότε ὁ νόμος διὰ Μωυσέως ἐδόθη, αἱ μετ' αὐτὸν σχισθεῖσαι αἱρέσεις πρὸ τῆς Χριστοῦ ἐνσάρκου παρουσίας ἕνδεκα καὶ μετὰ τὴν ἔνσαρκον παρουσίαν ἄλλαι ἑξήκοντα. χωρὶς τῶν πρὸ τοῦ νόμου καὶ πασῶν τούτων πέντε καὶ τῶν ἄλλων τεσσάρων Ἑλληνικῶν αἱρέσεων, αἵτινές εἰσι πρὸ νόμου ἐννέα· ὁμοῦ δὲ ἅπασαι σὺν ταῖς ἑαυτῶν μητράσι τὸν ἀριθμὸν ὀγδοή12.8 κοντα. ὧν εἰσι μητέρες μὲν πέντε οὕτως· Βαρβαρισμὸς Σκυθισμὸς Ἑλληνισμὸς Ἰουδαϊσμὸς Σαμαρειτισμός. ἐκ τούτων, ἐξ Ἑλληνισμοῦμὲν αἱρέσεις τέσσαρες· Πυθαγορείων Πλατωνικῶν Στωϊκῶν Ἐπι12.9 κουρείων. ἀπὸ δὲ τοῦ νόμου πρὸ τῆς Χριστοῦ παρουσίας τῆς ἐνσάρκου ἕνδεκα· ἐκ μὲν Ἰουδαίων ἑπτά· Γραμματέων Φαρισαίων Σαδδουκαίων Ὀσσαίων Νασαραίων Ἡμεροβαπτιστῶν Ἡρῳδιανῶν· ἐδὲ Σαμαρειτῶν τέσσαρες· Γοροθηνῶν Σεβουαίων Ἐσσηνῶν Δοσιθέων· ὁμοῦ ἕνδεκα ἀπὸ νόμου ἐξ Ἰουδαίων καὶ Σαμαρειτῶν φύσασαι. Πᾶσαι οὖν αἱ πρὸ τῆς ἐνσάρκου τοῦ Χριστοῦ παρουσίας ἀπὸ Ἀδὰμ ἀρξάμεναι καὶ μέχρις αὐτῆς εἴκοσίν εἰσι. μετὰ δὲ τὴν ἔνσαρκον τοῦ Χριστοῦ παρουσίαν ἕως βασιλείας Οὐαλεντινιανοῦ καὶ Οὐάλεντος καὶ Γρατιανοῦ πᾶσαι αἱ αἱρέσεις αἱ ψευδῶς ἐπιφημίσασαι τὸ τοῦ Χριστοῦ ὄνομα ἑαυταῖς ἑξήκοντά εἰσιν, οὕτως ἀριθμούμεναι·","english":"As David also confesses this: \"From the depths,\" he says, \"I cried out to you, Lord,\" and in an immeasurable and not small and trivial manner, just as those of the Arian heresy and all the external ones. And from the time the law was given through Moses, the heresies that split off after him before the incarnate presence of Christ were eleven, and after the incarnate presence another sixty. Apart from those before the law and all these five and the other four Greek heresies, which are nine before the law; altogether all of them together with their mothers number eighty. Of these, the mothers are five as follows: Barbarism, Scythism, Hellenism, Judaism, Samaritanism. From these, from Hellenism four heresies: of the Pythagoreans, Platonists, Stoics, Epicureans. And from the law before the incarnate presence of Christ eleven: from the Jews seven: of the Scribes, Pharisees, Sadducees, Ossaeans, Nasaraeans, Hemerobaptists, Herodians; and from the Samaritans four: of the Gorothenians, Sebouaeans, Essenes, Dositheans; together eleven born from the law from Jews and Samaritans. All those before the incarnate presence of Christ, beginning from Adam and up to it, are twenty. After the incarnate presence of Christ up to the reign of Valentinian and Valens and Gratian, all the heresies that falsely claimed the name of Christ for themselves are sixty, numbered thus:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ βαθέων ... ἐκέκραξά σοι κύριε","severity":"info","text":"Epiphanius cites Psalm 130:1 (LXX) as a proof of David's confession, using the phrase to contrast the Arian heresy's triviality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρέσεις","severity":"info","text":"Epiphanius enumerates heresies from Adam to his own time, listing five 'mother' heresies (Barbarism, Scythism, etc.) and 80 total, a schema unique to his heresiology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"βασιλείας Οὐαλεντινιανοῦ καὶ Οὐάλεντος καὶ Γρατιανοῦ","severity":"info","text":"The reign of Valentinian, Valens, and Gratian (364–383 CE) provides a terminus for the list of post-incarnation heresies, dating this passage to the late 4th century.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μητέρες ... πέντε","severity":"info","text":"Epiphanius organizes heresies genealogically: five 'mother' heresies (Barbarism, Scythism, Hellenism, Judaism, Samaritanism) generate all others, a systematic framework for his catalogue.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἡμεροβαπτιστῶν","severity":"info","text":"Hemerobaptists ('daily baptists') are a Jewish sect listed among seven pre-incarnation heresies; the term reflects a practice of daily ritual immersion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀγδοήκοντα","severity":"info","text":"Epiphanius's total of 80 heresies (including mothers) became a standard number in later heresiology, influencing works like John of Damascus's 'On Heresies'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The count of heresies is schematic and may not reflect historical reality; Epiphanius's numbers (11 pre-incarnation, 60 post-incarnation, 80 total) are symbolic and internally inconsistent (e.g., 5 mothers + 11 + 60 = 76, not 80).","The identity of some sects (e.g., Gorothenians, Sebouaeans) is obscure and may be based on lost sources or Epiphanius's own invention."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Σιμωνιανοὶ Μενανδριανοὶ Σατορνῖλοι Βασιλειδιανοὶ Νικολαῗται Γνωστικοί, οἱ καὶ Στρατιωτικοὶ καὶ Φιβιωνῖται παρὰ δέ τισι Σεκουνδιανῖται παρ' ἄλλοις δὲ Σωκρατῖται παρ' ἑτέροις δὲ Ζακχαῖοι παρὰ δέ τισι Κοδδιανοὶ λεγόμενοι καὶ Βορβορῖται καὶ Βαρβηλῖται, Καρποκρατῖται Κηρινθιανοί, οἱ καὶ Μηρινθιανοί, Ναζωραῖοι Ἐβιωναῖοι Οὐαλεντῖνοι Σεκουνδιανοί, οἷς συνάπτεται Ἐπιφάνης καὶ Ἰσίδωρος, Πτολεμαιονῖται Μαρκώσιοι Κολορβάσιοι Ἡρακλεωνῖται Ὀφῖται Καϊανοὶ Σηθιανοὶ Ἀρχοντικοὶ Κερδωνιανοὶ Μαρκιωνισταὶ Λουκιανισταὶ Ἀπελληϊανοὶ Σευηριανοὶ Τατιανοὶ Ἐγκρατῖται κατὰ Φρύγας, οἱ καὶ Μοντανισταὶ καὶ Τασκοδρουγῖται, Πεπουζιανοί, οἱ καὶ Πρισκιλλιανοὶ καὶ Κυϊντιλλιανοί, οἷς συνάπτονται Ἀρτοτυρῖται, Τεσσαρεσκαιδεκατῖται, οἱ τὸ πάσχα μίαν ἡμέραν τοῦ ἔτους ποιοῦντες, Ἄλογοι, οἱ τὸ εὐαγγέλιον καὶ τὴν ἀποκάλυψιν Ἰωάννου μὴ δεχόμενοι, Ἀδαμιανοὶ Σαμψαῖοι, οἱ καὶ Ἑλκεσαῖοι, Θεοδοτιανοὶ Μελχισεδεκιανοὶ Βαρδησιανισταὶ Νοητιανοὶ Οὐαλήσιοι Καθαροί, οἱ καὶ Ναυαταῖοι, οἱ καὶ Μοντήσιοι, ὡς ἐν Ῥώμῃ καλοῦνται, Ἀγγελικοὶ Ἀποστολικοί,13.6 οἱ καὶ Ἀποτάκται, Σαβελλιανοὶ Ὠριγενιασταί, οἱ καὶ αἰσχροποιοί, Ὠριγενιασταὶ οἱ τοῦ Ἀδαμαντίου, ἡ Παύλου τοῦ Σαμοσατέως, Μανιχαῖοι, οἱ καὶ Ἀκουανῖται, Ἱερακῖται Μελιτιανοί, οἱ κατ' Αἴγυπ13.7 τον σχίσμα ὄντες, Ἀρειανοί, οἱ καὶ Ἀρειομανῖται, Αὐδιανῶν τὸ σχίσμα, ἀλλ' οὐχ αἵρεσις, Φωτεινιανοὶ Μαρκελλιανοὶ Ἡμιάρειοι Πνευματο13.8 μάχοι, οἱ τὸ ἅγιον πνεῦμα τοῦ θεοῦ βλασφημοῦντες, Ἀεριανοὶ Ἀέτιοι, οἱ καὶ Ἀνόμοιοι, οἷς συνάπτεται Εὐνόμιος, μᾶλλον δὲ ὁ ἄνομος, Διμοιρῖται, οἱ μὴ τελείαν Χριστοῦ","english":"Simonians, Menandrians, Saturnilians, Basilidians, Nicolaitans, Gnostics, also called Stratiotics and Phibionites, but by some Secundianites, by others Socratites, by others Zacchaeans, and by some Coddians, also Borborites and Barbelites, Carpocratians, Cerinthians, also called Merinthians, Nazoraeans, Ebionaeans, Valentinians, Secundians, with whom are associated Epiphanes and Isidore, Ptolemaeans, Marcosians, Colorbasians, Heracleonites, Ophites, Cainites, Sethians, Archontics, Cerdonians, Marcionists, Lucanists, Apelleians, Severians, Tatians, Encratites, those according to Phrygia, also called Montanists and Tascodrugites, Pepuzians, also called Priscillians and Quintillians, with whom are associated Artotyrites, Tessarescaedecatites, who celebrate Passover only one day of the year, Alogi, who do not accept the Gospel and the Apocalypse of John, Adamians, Sampsaeans, also called Elcesaites, Theodotians, Melchizedekians, Bardesanists, Noetians, Valesians, Cathari, also called Novatians, also called Montenses, as they are called in Rome, Angelics, Apostolics, also called Apotactics, Sabellians, Origeniasts, also called the shameful ones, Origeniasts of Adamantius, the party of Paul of Samosata, Manichaeans, also called Acuanites, Hieracites, Melitians, who are a schism in Egypt, Arians, also called Ariomanites, the schism of the Audians, but not a heresy, Photinians, Marcellians, Semi-Arians, Pneumatomachi, who blaspheme the Holy Spirit of God, Aerians, Aetians, also called Anomoeans, with whom is associated Eunomius, rather the lawless one, Dimoirites, who do not [accept] the full [nature] of Christ","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σιμωνιανοὶ ... Διμοιρῖται","severity":"info","text":"This passage is a catalogue of heresies, continuing the list begun in the previous passage. The list is not exhaustive but serves Epiphanius’ polemical purpose of showing the proliferation of error.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Γνωστικοί","severity":"info","text":"The term 'Gnostics' here is a label for a specific group, not a general category. Epiphanius lists them alongside other sects, indicating he treats them as a distinct heresy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Τεσσαρεσκαιδεκατῖται","severity":"info","text":"The Tessarescaedecatites (Quartodecimans) celebrated Easter on the 14th of Nisan, regardless of the day of the week. This practice was a major controversy in the early church, especially in Asia Minor.","cites":[],"named_sources":["Eusebius, Church History 5.23-24"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ὠριγενιασταὶ οἱ τοῦ Ἀδαμαντίου","severity":"info","text":"Epiphanius distinguishes between two groups of Origenists: the 'shameful ones' and those of Adamantius (Origen). This reflects later controversies over Origen’s orthodoxy, which Epiphanius himself opposed.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διμοιρῖται","severity":"caution","text":"The text breaks off mid-sentence after 'Διμοιρῖται'. The English draft supplies a conjectural completion ('who do not [accept] the full [nature] of Christ'), but the Greek is incomplete, and the exact meaning of 'Dimoirites' is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Μανιχαῖοι","severity":"info","text":"Epiphanius’ inclusion of Manichaeans in a list of Christian heresies reflects a common patristic strategy of treating Manichaeism as a Christian deviation, though it was a distinct religion.","cites":[],"named_sources":["Augustine, Contra Faustum"],"dropped_cites":[]}],"ambiguities":["The list is a catalogue of names, many of which are obscure or have variant spellings. The exact identity of some groups (e.g., 'Stratiotics', 'Coddians') is uncertain. The text breaks off at 'Διμοιρῖται', leaving the sentence incomplete."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"τὴν ἐνανθρώπησιν ὁμολογοῦντες, οἱ καὶ Ἀπολλινάριοι, καὶ οἱ τὴν ἁγίαν Μαρίαν τὴν ἀειπάρθενον λέγοντες μετὰ τὸ τὸν σωτῆρα γεγεννηκέναι τῷ Ἰωσὴφ συνῆφθαι, οὕστινας ἐκαλέσαμεν Ἀντιδικομαριαμίτας, καὶ οἱ εἰς ὄνομα αὐτῆς κολλυρίδα προσφέροντες, οἳ καλοῦνται Κολλυριδιανοί, Μεσσαλιανοί, οἷς συνάπτονται Μαρτυριανοὶ οἱ ἀπὸ Ἑλλήνων καὶ Εὐφημῖται καὶ Σατανιανοί. Καὶ ἁπλῶς περιεκάκησα καὶ περικακῶ τοσούτων αἱρέσεων ὀνόματα εἰς ἀριθμὸν φέρειν καὶ τὰς ἀθεμίτους αὐτῶν πράξεις διη14.2 γεῖσθαι καὶ ἔτι τῶν δύο\n\nσχισμάτων, τῶν τε κατ' Αἴγυπτόν φημι προειρημένων Μελιτιανῶν, τῶν διὰ τὴν ἐπὶ τοῦ διωγμοῦ γενομένην τινῶν πτῶσιν παρὰ δὲ τῶν ἡμετέρων δεχθέντων ἐν τοῖς αὐτῶν κλήροις μετὰ μετάνοιαν ἑαυτοὺς σχισάντων, οὐ μὴν δὲ ἐν αἱρέσει ὄντων καὶ τῶν κατὰ τὴν Μεσοποταμίαν προειρημένων ὡσαύτως Αὐδιανῶν, τῶν καὶ αὐτῶν σχίσμα ὄντων, ἀλλ' οὐκ ἀλλοτρίαν πίστιν ἐχόντων, μόνον ἰδιωτικῶς περὶ τοῦ κατ' εἰκόνα φιλονεικούντων, οὐ διὰ πίστιν δὲ ἀφηνιαζόντων καὶ ἑαυτοὺς ἀφοριζόντων οὐδὲ διά τι ἕτερον, ἀλλὰ κατὰ ἐθελοακρότητα δικαιοσύνης δῆθεν, διὰ τὸ μὴ συγκοινωνεῖν ἐπισκόποις καὶ πρεσβυτέροις τοῖς χρυσὸν καὶ ἄργυρον κεκτημένοις καὶ διὰ τὸ ποιεῖν τὸ πάσχα ἐν ᾧ καιρῷ Ἰουδαῖοι ποιοῦσι, καὶ σχιζόντων ἑαυτοὺς τούτων χάριν καὶ ἀπαλλοτριούντων τῆς ἑνώσεως τῆς ὀρθοδόξου ἐκκλησίας. οἱ γὰρ μὴ λαβόντες πνεῦμα ἅγιον οὐκ ἔμαθον τὰ βάθη τοῦ θεοῦ καὶ εἰς ταύτας περιεκλάσθησαν τὰς αἱρέσεις καὶ εἰς τὰς τῶν σχισμάτων διὰ προφάσεως ἐρεσχελίας.","english":"confessing the incarnation, also the Apollinarians, and those who say that the holy Mary, the ever-virgin, after giving birth to the Savior was joined to Joseph, whom we called Antidicomarianites, and those who offer a cake in her name, who are called Collyridians, Messalians, to whom are joined the Martyrians who are from the Greeks, and the Euphemites and Satanians. And simply, I have grown weary and am weary of bringing to a number the names of so many heresies and of recounting their lawless practices, and also of the two schisms, I mean those in Egypt previously mentioned, the Melitians, who because of the fall of some during the persecution, were received by our people into their own clergy after repentance, but separated themselves, though not being in heresy, and those in Mesopotamia previously mentioned, likewise the Audians, who are also a schism, but do not have a foreign faith, only contending in a private manner concerning the image, not rebelling because of faith and separating themselves, nor for any other reason, but out of a supposed self-willed righteousness, because they do not share communion with bishops and presbyters who possess gold and silver, and because they celebrate Passover at the time when the Jews do, and they separate themselves for these reasons and alienate themselves from the unity of the orthodox church. For those who have not received the Holy Spirit have not learned the depths of God and have been broken into these heresies and into the schisms through the pretext of contentiousness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀντιδικομαριαμίτας","severity":"info","text":"Antidicomarianites: a group opposing the perpetual virginity of Mary, claiming she had marital relations with Joseph after Christ's birth. Epiphanius coins the term from ἀντί (against) and Μαρία (Mary).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κολλυριδιανοί","severity":"info","text":"Collyridians: a group offering a cake (κολλυρίς) to Mary, likely as a quasi-Eucharistic rite. Epiphanius condemns this as idolatrous.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελιτιανῶν","severity":"info","text":"Melitians: a schism in Egypt after the Diocletianic persecution, led by Melitius of Lycopolis, over readmission of lapsed Christians. Epiphanius distinguishes them from heretics, noting they share orthodox faith.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αὐδιανῶν","severity":"info","text":"Audians: a Mesopotamian schism led by Audius, who opposed clerical wealth and followed the Jewish calendar for Easter. Epiphanius notes their dispute over the image of God (anthropomorphism) but affirms their orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σχισμάτων","severity":"info","text":"Epiphanius transitions from cataloguing heresies to discussing two schisms (Melitians, Audians), which he separates from heresy proper, emphasizing their orthodox faith despite disciplinary or ritual differences.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ μὴ λαβόντες πνεῦμα ἅγιον","severity":"caution","text":"The phrase 'those who have not received the Holy Spirit' may reflect Epiphanius's rhetorical condemnation rather than a doctrinal claim about the Spirit's absence; it likely means they lack true understanding.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Martyrians from the Greeks' is unclear; possibly a group conflated with Messalians or a separate sect.","The phrase 'οἱ μὴ λαβόντες πνεῦμα ἅγιον' could be read as a theological claim about the Spirit's role in preventing heresy, but Epiphanius may use it loosely."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"καταλείψαντες γὰρ τὴν ἀλήθειαν ἐπὶ πολλὰς τρίβους ἐβάδισαν, ἄλλοτε ἄλλως καὶ ἄλλα διανοούμενοι. φησὶ δὲ ὁ αὐτὸς ἅγιος ἀπόστολος, δηλῶν ἡμῖν δι' ἣν αἰτίαν τοῦτο εἶπεν, «ἡμεῖς δὲ τὸ πνεῦμα τοῦ θεοῦ ἐλάβομεν, ὅπως γνῶμεν τὰ ἐκ θεοῦ χαρισθέντα ἡμῖν. ἃ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος ἁγίου, πνευματικοῖς πνευματικὰ συγκρίνοντες» καὶ τὰ ἑξῆς. τὸ πνεῦμα τοίνυν τοῦ θεοῦ οὐκ ἀλλότριον θεοῦ. εἰ γὰρ ἀλλότριον θεοῦ ἐστι, πῶς τὰ βάθη τοῦ θεοῦ ἐρευνᾷ; ἀλλὰ τί ἐρεῖς μοι, ὦ κενόδοξε, ὁ πολεμῶν σεαυτόν, ἵνα μὴ εἴπω τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ; τί γάρ, κενόδοξε, πολεμεῖς τὸν ἀκαταπολέμητον; τί μάχῃ τῷ ἀκαταμαχήτῳ; «σκληρόν σοι πρὸς κέντρα λακτίζειν». σεαυτὸν σκανδαλίζεις καὶ οὐ τὸν Λόγον, σαυτὸν ἁλίσκεις καὶ οὐ τὸ πνεῦμα, σαυτὸν ἀπαλλοτριοῖς ἀπὸ τῆς τοῦ θεοῦ χάριτος καὶ οὐ τὸν υἱὸν ἀπὸ πατρὸς οὐδὲ τὸ πνεῦμα τὸ ἅγιον ἀπὸ πατρὸς καὶ υἱοῦ.\n\nΠάντως γὰρ λέγεις κατὰ δεινότητα· ἤκουσα γὰρ ἤδη καί τινας ματαιόφρονας τὴν τοῦ θεοῦ καὶ σωτῆρος ἡμῶν ἀλήθειαν μετατιθέντας εἰς βλασφημίας καὶ λέγοντας· «ἐρευνᾷ μὲν τὰ βάθη τοῦ θεοῦ, ἀλλ' οὐ καταλαμβάνει», διὰ τὸ μὴ προσκεῖσθαι τῷ ῥητῷ τὸν λόγον τοῦτον, ἀλλὰ μόνον εἰπεῖν τὸν ἀπόστολον «ἐρευνᾷ τὰ βάθη τοῦ θεοῦ»· καὶ οὐ πρόσκειται τὸ καταλαμβάνει. ὦ πολλῆς ἠλιθιότητος. χρεία γὰρ ἦν, ὦ θεήλατε, μετὰ τὸ εἰπεῖν ἐρευνᾷ εἰπεῖν τὸ καταλαμβάνει; κατὰ γὰρ τὴν σὴν ἀφυΐαν χωλὸν ἂν ηὑρίσκετο τὸ πρᾶγμα μὴ προστιθεμένης τῆς λέξεως ταύτης; νῦν δὲ οὐχ ὑπολείπεταί σοι πρόφασις.","english":"For they abandoned the truth and walked many paths, at different times thinking different things. But the same holy apostle says, revealing to us the reason why he said this, \"But we received the Spirit of God, so that we might know the gifts bestowed upon us by God. And we speak these things, not in learned words of wisdom, but in learned words of the Holy Spirit, comparing spiritual things with spiritual,\" and so forth. Therefore, the Spirit of God is not alien to God. For if it were alien to God, how would it search the depths of God? But what will you say to me, O vainglorious one, who wages war against yourself, lest I say the Holy Spirit of God? For what, O vainglorious one, do you fight against the one who cannot be fought? Why do you do battle with the invincible? \"It is hard for you to kick against the goads.\" You scandalize yourself and not the Word, you ensnare yourself and not the Spirit, you alienate yourself from the grace of God and not the Son from the Father, nor the Holy Spirit from the Father and the Son.\n\nFor you certainly speak with cunning; for I have already heard some foolish ones shifting the truth of our God and Savior into blasphemies and saying, \"It searches the depths of God, but it does not comprehend,\" because this phrase is not appended to the text, but the apostle only said \"it searches the depths of God,\" and the word \"comprehends\" is not added. O what great stupidity! For was it necessary, O god-driven one, after saying \"it searches\" to also say \"it comprehends\"? According to your dullness, would the matter be found lame if this word were not added? But now no pretext is left for you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμεῖς δὲ τὸ πνεῦμα τοῦ θεοῦ ἐλάβομεν... πνευματικοῖς πνευματικὰ συγκρίνοντες","severity":"info","text":"Epiphanius adapts 1 Cor 2:10-13, but the wording is not a direct quotation; it paraphrases Paul's contrast between human wisdom and spiritual gifts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα τοῦ θεοῦ","severity":"info","text":"The phrase 'Spirit of God' is central to Epiphanius's anti-Pneumatomachian argument; he insists it is not alien to God, defending the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐρευνᾷ τὰ βάθη τοῦ θεοῦ","severity":"info","text":"Epiphanius refutes opponents who claim the Spirit searches but does not comprehend God's depths. This reflects fourth-century debates about the Holy Spirit's full divinity, especially against Pneumatomachians.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σκληρόν σοι πρὸς κέντρα λακτίζειν","severity":"info","text":"This proverbial expression ('it is hard to kick against the goads') appears in classical and patristic literature; Epiphanius uses it to rebuke his opponent's futile resistance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάντως γὰρ λέγεις κατὰ δεινότητα","severity":"info","text":"Epiphanius shifts from a general polemic to a specific refutation of an objection: that the Spirit searches but does not comprehend God's depths. This marks a new rhetorical unit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὦ θεήλατε","severity":"caution","text":"The epithet 'god-driven one' is ambiguous: it could mean 'driven by God' (ironic) or 'god-forsaken'. The English draft renders it as 'god-driven', but the sense is likely pejorative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὦ θεήλατε' is ambiguous: it may mean 'driven by God' (ironic) or 'god-forsaken'; the English draft chooses 'god-driven', but the context suggests a reproach.","The source of the scriptural paraphrase is not explicitly cited; it conflates 1 Cor 2:10-13 with Epiphanius's own wording."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"πανταχόθεν γὰρ ἡ γραφὴ συνάγει τῷ εὐλαβεστάτῳ ἀνδρὶ τὴν ἀλήθειαν. περὶ γὰρ τοῦ παντοκράτορος θεοῦ γέγραπται οὕτως ὅτι «ὁ θεὸς δοκιμάζων νεφροὺς» καὶ «ἐρευνῶν ταμιεῖα κοιλίας». εἰ δὲ δοκιμάζει νεφρούς, ἆρα οὐκ οἶδεν ὅ τι δοκιμάζει; ἢ τὸ πᾶν τῆς γνώσεως ἐν τῷ δοκιμάζειν ἀπεφήνατο; «ἐρευνῶν δὲ ταμιεῖα κοιλίας», πάλιν οὐ πρόσκειται τὸ καταλαμβάνων. ἆρα, ἐὰν μὴ πρόσκειται τῷ ῥητῷ τὸ καταλαμβάνει, θάνατον ἐμαυτῷ προξενήσω παραπλέξας τῷ ῥητῷ τὸ «οὐ καταλαμβάνει» κατὰ τὸν σὸν λόγον, ὦ ἀνόητε; οὕτως οὖν καὶ περὶ τοῦ πνεύματος τοῦ ἁγίου εἴρηται ὅτι ἐρευνᾷ καὶ οὐ χρεία ἦν εἰπεῖν ὅτι καὶ καταλαμβάνει. ἐπ' αὐτοῦ γὰρ τοῦ λόγου δηλοῖ ὅτι ἔστιν ἐν τῷ πνεύματι τῷ ἁγίῳ ἡ γνῶσις τοῦ θεοῦ καὶ τῶν βαθέων τοῦ θεοῦ. κἄν τε μὴ εἴπῃ καταλαμβάνει, τὸ αὐτό μοι νόησον καὶ μὴ τὴν ἑαυτοῦ ψυχὴν ἀπόλλυε. ὡς γὰρ ἐπὶ τοῦ πατρὸς οὐ τολμητέον λέγειν τὸ ἐρευνᾷ καὶ οὐ καταλαμβάνει αὐτὸς γὰρ τὸν ἄνθρωπον ἔκτισε σὺν υἱῷ καὶ ἁγίῳ πνεύματι· ἀεὶ γὰρ ἡ τριὰς τριὰς καὶ οὐδέποτε προσθήκην λαμβάνει, οὕτω δὴ καὶ περὶ τοῦ ἁγίου πνεύματος νοητέον. ὅταν γὰρ εἴπῃ ὅτι «ποιήσωμεν τὸν ἄνθρωπον» «ἐν ἀρχῇ γὰρ","english":"For from all sides Scripture gathers the truth for the most reverent man. For concerning the all-powerful God it is written thus: \"God, testing kidneys\" and \"searching the chambers of the belly.\" But if He tests kidneys, does He not know what He tests? Or did He declare the whole of knowledge in the act of testing? And \"searching the chambers of the belly,\" again it is not added \"comprehending.\" Therefore, if \"comprehending\" is not added to the text, shall I bring death upon myself by weaving into the text \"He does not comprehend\" according to your argument, O foolish one? So then also concerning the Holy Spirit it is said that He searches, and there was no need to say that He also comprehends. For in that very statement it is made clear that the knowledge of God and of the depths of God exists in the Holy Spirit. Even if it does not say \"He comprehends,\" understand the same for me and do not destroy your own soul. For just as in the case of the Father one must not dare to say \"He searches and does not comprehend\"—for He Himself created man together with the Son and the Holy Spirit; for the Trinity is always Trinity and never receives addition—so also must one think concerning the Holy Spirit. For when it says \"Let us make man\" \"in the beginning\" for","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς δοκιμάζων νεφροὺς","severity":"info","text":"Epiphanius cites a biblical phrase about God testing kidneys, likely from the Septuagint (e.g., Leviticus 8:16 or Psalm 7:10 LXX), to argue for divine omniscience.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐρευνῶν ταμιεῖα κοιλίας","severity":"info","text":"The phrase 'searching the chambers of the belly' echoes Septuagintal language (e.g., Psalm 7:10 LXX), used here to challenge an opponent's literal reading that omits 'comprehending'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταλαμβάνει","severity":"info","text":"The verb 'comprehend' is central to Epiphanius's argument: he insists that even when Scripture omits it, the Holy Spirit's full knowledge is implied by the act of searching.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριὰς","severity":"info","text":"Epiphanius asserts the Trinity is eternally three, never receiving addition, countering any subordinationist or modalist interpretation that would diminish the Holy Spirit's co-equality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a rhetorical question and an analogy between Father and Holy Spirit to argue that searching implies comprehension, a common polemical pattern in Epiphanius.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποιήσωμεν τὸν ἄνθρωπον","severity":"caution","text":"The quotation 'Let us make man' is broken off; the Greek text may be corrupt or incomplete here, and the intended scriptural reference (likely Genesis 1:26) is not fully cited.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-quotation at 'ποιήσωμεν τὸν ἄνθρωπον', leaving the scriptural reference incomplete; the reading assumes it refers to Genesis 1:26."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν», σημαίνει πατρὸς φωνὴν συγκαλοῦσαν εἰς δημιουργίαν καὶ τὸ ποιήσωμεν λέγων οὐ μόνον εἴποιμι ἂν περὶ τοῦ υἱοῦ σημαίνει, ἀλλὰ καὶ περὶ τοῦ ἁγίου πνεύματος. οὕτω γὰρ λέγει «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν». συνδημιουργεῖ τοίνυν ὁ Λόγος τῷ πατρί, συνδημιουργεῖ καὶ τὸ ἅγιον πνεῦμα. ὁ τοίνυν ποιήσας τὸν ἄνθρωπον παντοκράτωρ θεὸς οὐκ οἶδε τὰ τοῦ ἀνθρώπου, «ἐρευνῶν ταμιεῖα κοιλίας»; ἀλλὰ τὸ πλεῖστον τῆς τοῦ θεοῦ γνώσεως ὁ λόγος ἐπιφέρει τοῦτο λέγων, ἵνα μή τις τῶν ἐν ἡμῖν ἁμαρτανόντων νομίσῃ τι ἀπὸ θεοῦ κεκρύφθαι. αὐτὸς γὰρ οἶδε τὸν ἄνθρωπον καὶ τὰ τοῦ ἀνθρώπου.\n\nἘρευνᾷ τοίνυν ὁ πατὴρ ταμιεῖα κοιλίας καὶ οἶδεν, ἐρευνᾷ τὸ πνεῦμα τὰ βάθη τοῦ θεοῦ καὶ οἶδεν. ἀποκαλύπτει γὰρ ἁγίοις τὰ τοῦ θεοῦ μυστήρια καὶ διδάσκει βαθέως τὸν θεὸν δοξάζειν καὶ τὴν τούτου ἀκαταληψίαν τοῖς αὐτοῦ ὑποδεικνύει. ἄρα γοῦν οὐκ ἀλλότριον τοῦ θεοῦ τὸ πνεῦμα. οὐ γὰρ εἶπε περὶ ἀγγέλων ἐρευνᾶν βάθη θεοῦ οὐδὲ περὶ ἀρχαγγέλων. «οὐδεὶς γὰρ οἶδε τὴν ἡμέραν οὐδὲ τὴν ὥραν», φησὶν ὁ υἱὸς τοῦ θεοῦ «οὔτε οἱ ἄγγελοι τοῦ οὐρανοῦ οὔτε ὁ υἱός, εἰ μὴ ὁ πατήρ». νομίζουσι δὲ οἱ ἀνόητοι, οἱ μὴ κεκοσμημένοι πνεύματι ἁγίῳ, μὴ ἔστι τι ἐν τῷ πατρί, ὅπερ οὐκ ἔστιν ἐν τῇ θεότητι τοῦ υἱοῦ. * «ὡς γὰρ ἔχει ὁ πατὴρ ζωὴν ἐν ἑαυτῷ, οὕτως ἔχει ὁ υἱὸς ζωὴν ἐν ἑαυτῷ» καί «πάντα τὰ τοῦ πατρός μου ἐμά ἐστι» φησὶν ὁ αὐτὸς τοῦ θεοῦ ἅγιος Λόγος. τίνα δέ ἐστι τὰ τοῦ πατρὸς ἀλλ' ἢ ταῦτα· τὸ θεὸς τοῦ πατρός ἐστι, τοῦτο καὶ τοῦ υἱοῦ·","english":"God made the heaven and the earth,\" signifies the Father's voice summoning to creation, and saying \"Let us make\" indicates not only the Son, I would say, but also the Holy Spirit. For thus it says, \"By the word of the Lord the heavens were established, and by the spirit of his mouth all their power.\" Therefore the Word co-creates with the Father, and the Holy Spirit also co-creates. So does the all-powerful God, who made man, not know the things of man, \"searching the chambers of the belly\"? But the greater part of the knowledge of God the Word adds this, saying, lest any of those sinning among us think something hidden from God. For He Himself knows man and the things of man.\n\nTherefore the Father searches the chambers of the belly and knows; the Spirit searches the depths of God and knows. For it reveals to the saints the mysteries of God and teaches them deeply to glorify God and to point out His incomprehensibility to them. So then the Spirit is not alien to God. For it did not say concerning angels that they search the depths of God, nor concerning archangels. \"For no one knows the day nor the hour,\" says the Son of God, \"neither the angels of heaven nor the Son, except the Father.\" But the foolish, those not adorned with the Holy Spirit, think that there is nothing in the Father which is not in the divinity of the Son. * \"For as the Father has life in Himself, so the Son has life in Himself,\" and \"All that is my Father's is mine,\" says the same holy Word of God. And what are the things of the Father but these: what is God of the Father, that is also of the Son.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν","severity":"info","text":"Epiphanius conflates Psalm 33:6 LXX (τῷ λόγῳ κυρίου) with a phrase from Psalm 33:6b (τῷ πνεύματι τοῦ στόματος αὐτοῦ) to support co-creation by Word and Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς γὰρ οἶδε τὴν ἡμέραν οὐδὲ τὴν ὥραν... οὔτε οἱ ἄγγελοι τοῦ οὐρανοῦ οὔτε ὁ υἱός, εἰ μὴ ὁ πατήρ","severity":"info","text":"A dominical saying (cf. Matt 24:36, Mark 13:32) adapted to stress the Father's exclusive knowledge; Epiphanius attributes it to 'the Son of God'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδημιουργεῖ","severity":"info","text":"The verb 'co-creates' (συνδημιουργεῖ) is central to Epiphanius's anti-Arian argument: the Son and Spirit are not subordinate but active with the Father in creation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐρευνᾷ τὸ πνεῦμα τὰ βάθη τοῦ θεοῦ","severity":"info","text":"The Spirit 'searching the depths of God' echoes 1 Cor 2:10 (τὰ βάθη τοῦ θεοῦ) and is used to assert the Spirit's intimate knowledge of the Father, countering those who would separate them.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from exegesis of Gen 1:1 ('Let us make') to a proof of co-creation, then to a rebuttal of those who deny the Spirit's divinity, using parallel clauses (ἐρευνᾷ... ἐρευνᾷ).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft inserts an asterisk before 'For as the Father has life...' marking a possible textual break; the Greek has no such marker, but the logic shifts abruptly from rebuke to a series of Christological maxims.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ θεὸς τοῦ πατρός ἐστι, τοῦτο καὶ τοῦ υἱοῦ' is ambiguous: it may mean 'what is God of the Father is also of the Son' (i.e., shared divine attributes) or 'the God of the Father is also the God of the Son' (i.e., same deity). The translation adopts the former."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ἡ ζωὴ τοῦ πατρός ἐστι, τοῦτο καὶ τοῦ υἱοῦ· τὸ φῶς τοῦ πατρός, δηλονότι καὶ τοῦ υἱοῦ· τὸ ἀθάνατον τοῦ πατρός, ὡσαύτως καὶ τοῦ υἱοῦ· τὸ ἀκα16.5 τάληπτον τοῦ πατρὸς καὶ τοῦ υἱοῦ. πάντα τὰ τοῦ πατρὸς τοῦ υἱοῦ ἐστιν. εἰ τοίνυν τὰ τοῦ πατρὸς αὐτοῦ ἐστι, καὶ ἡ ἐν τῷ πατρὶ γνῶσις καὶ ἐν τῷ υἱῷ καὶ ἐν τῷ ἁγίῳ πνεύματι ὑπάρχει. εἰ δέ τις νομίζει τὸν υἱὸν ἀγνοεῖν τὴν ἡμέραν, μαθέτω ὁ ἀμαθὴς καὶ μὴ βλασφημείτω. προτείνω γὰρ αὐτῷ γνῶσιν καὶ γνώσεται. λέγε μοι, ὦ ἀγαπητέ, –ἀγαπητὸν γάρ σε καλῶ· οὐδένα γὰρ μισῶ ἢ μόνον τὸν διάβολον καὶ τὰ ἔργα τοῦ διαβόλου καὶ τὴν κακοπιστίαν· ἐπὶ σοὶ δὲ εὔχομαι, ἵνα ἔλθῃς εἰς τὴν τοῦ θεοῦ ἀλήθειαν καὶ μὴ σεαυτὸν ἀπολέσῃς ἐν τῇ εἰς θεὸν βλασφημίᾳ. βαθέα γάρ εἰσι τὰ ῥήματα τοῦ ἁγίου θεοῦ, πνεύματι δὲ ἁγίῳ ἡ γνῶσις διὰ τῶν χαρισμάτων δίδοται. «ᾧ μὲν γάρ» φησί «δίδοται λόγος σοφίας, ᾧ δὲ λόγος διδασκαλίας» καὶ τὰ ἑξῆς, «τὸ δὲ αὐτὸ πνεῦμα τὸ διαιροῦν ἑκάστῳ ὡς βού16.8 λεται», ἵνα σοι δείξῃ καὶ τὴν τοῦ ἁγίου πνεύματος αὐθεντίαν. ὅταν γὰρ τὸ αὐτὸ πνεῦμα πᾶσι τὰ χαρίσματα δίδωσιν ὡς βούλεται, τοίνυν παρακάλεσον τὸν πατέρα, ἵνα ἀποκαλύψῃ σοι τὸν υἱόν, καὶ παρακάλεσον τὸν υἱόν, ἵνα ἀποκαλύψῃ σοι τὸν πατέρα, καὶ πάλιν παρακάλεσον τὸν πατέρα, ἵνα σοι δῷ τὸν υἱὸν καὶ ἀποκαλύψῃ σοι τὸ ἅγιον πνεῦμα καὶ δῴη σοὶ αὐτὸ ἔχειν ἐν σοί, ἵνα δοθὲν ἐν σοὶ τὸ ἅγιον πνεῦμα ἀποκαλύψῃ σοι τὴν πᾶσαν γνῶσιν πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, ἵνα μάθῃς ὅτι ἐν τῷ υἱῷ οὐκ ἔνι οὐδεμία ἀγνωσία οὐδὲ ἐν τῷ ἁγίῳ πνεύματι.","english":"the life of the Father is also that of the Son; the light of the Father, clearly also of the Son; the immortality of the Father, likewise also of the Son; the incomprehensibility of the Father and of the Son. All that is the Father's belongs to the Son. If therefore what is the Father's is his, then the knowledge that is in the Father also exists in the Son and in the Holy Spirit. But if anyone thinks that the Son is ignorant of the day, let the ignorant one learn and not blaspheme. For I propose to him knowledge and he will know. Tell me, O beloved—for I call you beloved; I hate no one except the devil and the works of the devil and evil faith; but for you I pray, that you may come to the truth of God and not destroy yourself in blasphemy against God. For the words of the holy God are deep, but knowledge is given through the Holy Spirit by means of the gifts. For it says, \"To one is given a word of wisdom, to another a word of teaching,\" and so forth, \"and the same Spirit distributing to each as it wills,\" in order to show you also the authority of the Holy Spirit. For when the same Spirit gives the gifts to all as it wills, then beseech the Father that he may reveal the Son to you, and beseech the Son that he may reveal the Father to you, and again beseech the Father that he may give you the Son and reveal the Holy Spirit to you and grant that you have it within you, so that the Holy Spirit given within you may reveal to you the whole knowledge of Father and Son and Holy Spirit, that you may learn that in the Son there is no ignorance, nor in the Holy Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ φῶς τοῦ πατρός, δηλονότι καὶ τοῦ υἱοῦ","severity":"info","text":"Epiphanius argues that attributes of the Father (life, light, immortality, incomprehensibility) are shared with the Son, establishing consubstantiality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾧ μὲν γάρ... ᾧ δὲ λόγος διδασκαλίας","severity":"info","text":"Epiphanius loosely cites 1 Corinthians 12:8-11 on the distribution of spiritual gifts, emphasizing the Holy Spirit's authority in granting knowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἀκατάληπτον τοῦ πατρὸς καὶ τοῦ υἱοῦ","severity":"info","text":"The term 'incomprehensibility' (ἀκατάληπτον) reflects fourth-century debates about divine unknowability, used by Epiphanius to assert unity of essence against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προτείνω γὰρ αὐτῷ γνῶσιν καὶ γνώσεται","severity":"info","text":"Epiphanius shifts from doctrinal exposition to a direct rhetorical challenge, addressing an imagined opponent who denies the Son's omniscience.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδένα γὰρ μισῶ ἢ μόνον τὸν διάβολον","severity":"info","text":"Epiphanius's claim to hate only the devil and his works reflects his polemical style, later cited in Byzantine anti-heretical literature as a model of orthodox zeal.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βαθέα γάρ εἰσι τὰ ῥήματα τοῦ ἁγίου θεοῦ","severity":"info","text":"Epiphanius acknowledges the depth of scriptural words, but his argument that knowledge is given only through the Holy Spirit's gifts may risk subordinating human reason to charismatic authority.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἀθάνατον τοῦ πατρός, ὡσαύτως καὶ τοῦ υἱοῦ' could be read as predicating immortality of the Son in the same sense as the Father, but Epiphanius does not clarify whether this includes the Son's incarnate state."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"εἰ γὰρ καὶ ἄγγελοι λείπονται τῆς μείζονος ἐξουσίας καὶ γνώσεως, μὴ γένοιτο καὶ τὸν υἱὸν τοῦ θεοῦ καὶ τὸ ἅγιον αὐτοῦ πνεῦμα λείπεσθαι. πνευματικῶς δὲ λέγει ὁ υἱός, ὁ ἀπὸ τοῦ πατρὸς ἐλθὼν πρὸς ἡμᾶς ἅγιος Λόγος· οἱ δὲ ψυχικοὶ ἀνακρίνονται μὴ νοοῦντες τοῦ υἱοῦ τὴν σοφίαν, μᾶλλον δὲ τῆς σοφίας τὸν λόγον– ἐπερωτῶ σε, καὶ λέγε μοι· τίς μείζων ἐστὶν ὁ πατὴρ ἢ ἡ ἡμέρα ἐκείνη περὶ ἧς λέγει; οὐ τολμήσεις λέγειν μὴ εἶναι τὸν πατέρα μείζονα. εἰ τοίνυν μείζων ὁ πατὴρ καὶ τῆς ἡμέρας καὶ τῆς ὥρας καὶ πάντων τῶν ὑπ' αὐτοῦ γεγενημένων καὶ γενηθησομένων καὶ οὐδεὶς\n\nαὐτὸν ἐπιγινώσκει εἰ μὴ ὁ υἱός, ποῖον ἄρα μεῖζον τὸ τὸν πατέρα γινώσκειν ἢ ἐκείνην τὴν ἡμέραν; εὔδηλον ὅτι τὸ τὸν πατέρα γινώσκειν. πῶς οὖν ὁ τὰ μείζω εἰδὼς τῶν ἐλαττόνων ὑστερεῖ; εἰ γινώσκει τοίνυν τὸν πατέρα, γινώσκει πάντως καὶ τὴν ἡμέραν καὶ οὐδέν ἐστιν οὗ λείπεται κατὰ γνῶσιν ὁ υἱός. ἀλλ' ἐρεῖς ὅτι μείζων ὢν ὁ πατὴρ πάντων ἔχει τὴν γνῶσιν, ὁ δὲ υἱὸς οὐδαμῶς, καθὼς καὶ αὐτὸς λέγει «ὁ πατήρ μου μείζων μού ἐστιν». ἀλλὰ τοῦτο τιμῶν τὸν πατέρα λέγει ὁ υἱὸς ὡς ἔπρεπε, μειζόνως τετιμημένος ὑπὸ τοῦ πατρός. ἔδει γὰρ ἀληθῶς τὸν γνήσιον υἱὸν τιμᾶν τὸν ἴδιον πατέρα, ἵνα δείξῃ τὴν γνησιότητα. πῶς δὲ σὺ νομίζεις μείζονα εἶναι αὐτόν; περιφερείᾳ ἢ ὄγκῳ ἢ χρόνῳ ἢ καιρῷ ἢ ἀξίᾳ ἢ θεότητι ἢ ἀθανασίᾳ ἢ ἀιδιότητι; μὴ ταῦτα νόμιζε. οὐδὲν γὰρ ἐν τῇ θεότητι ἄνισον ὑπάρχει πρὸς τὸν υἱόν, ἀλλὰ καθὸ πατὴρ ὁ πατήρ ἐστι καὶ καθὸ ὁ υἱὸς υἱὸς γνήσιος, τιμᾷ τὸν ἑαυτοῦ πατέρα.","english":"For even if angels fall short of greater authority and knowledge, let it not be that the Son of God and his Holy Spirit fall short. But the Son speaks spiritually, the holy Logos who came from the Father to us; but the psychic ones are examined, not understanding the wisdom of the Son, or rather the word of wisdom—I ask you, and tell me: which is greater, the Father or that day of which he speaks? You will not dare to say that the Father is not greater. If, then, the Father is greater than the day and the hour and all things that have been and will be generated by him, and no one knows him except the Son, which then is greater: to know the Father or to know that day? It is evident that it is to know the Father. How, then, does one who knows the greater things fall short of the lesser? If, therefore, he knows the Father, he certainly knows the day as well, and there is nothing of which the Son falls short in knowledge. But you will say that, being greater than all, the Father has knowledge, but the Son does not at all, just as he himself says, \"My Father is greater than I.\" But the Son says this honoring the Father, as was fitting, having been honored more greatly by the Father. For truly the genuine son ought to honor his own father, in order to show his genuineness. But how do you suppose him to be greater? In circumference, or bulk, or time, or occasion, or rank, or divinity, or immortality, or eternity? Do not think these things. For there is nothing unequal in the divinity with respect to the Son, but insofar as the Father is Father and insofar as the Son is genuine Son, he honors his own Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικοὶ","severity":"info","text":"The term 'psychic ones' refers to those who interpret Scripture on a literal or natural level, as opposed to the 'pneumatikoi' who grasp spiritual meaning. Epiphanius uses it to contrast with the Son's spiritual speech.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πατήρ μου μείζων μού ἐστιν","severity":"info","text":"This is a citation of John 14:28, where Jesus says 'My Father is greater than I.' Epiphanius interprets it as an expression of filial honor, not ontological subordination.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage engages with Arian or Eunomian arguments that the Son is inferior in knowledge to the Father. Epiphanius counters by asserting that the Son's knowledge of the Father implies full knowledge of all lesser things.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument proceeds by a series of rhetorical questions and hypothetical objections, a common dialectical method in Epiphanius's anti-heretical works. The structure moves from a conditional premise to a conclusion about the Son's equal knowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περιφερείᾳ ἢ ὄγκῳ ἢ χρόνῳ ἢ καιρῷ ἢ ἀξίᾳ ἢ θεότητι ἢ ἀθανασίᾳ ἢ ἀιδιότητι","severity":"caution","text":"The list of categories in which the Father might be considered greater (circumference, bulk, time, etc.) is rhetorically exhaustive but may reflect a polemical simplification of Arian distinctions. The Greek terms are not technical in a philosophical sense.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς σοφίας τὸν λόγον' could be read as 'the word of wisdom' (genitive of apposition) or 'the word from wisdom' (genitive of origin); the translation takes it as appositional.","The referent of 'ἐκείνην τὴν ἡμέραν' (that day) is unclear; it may refer to a specific eschatological day mentioned earlier in the text, but the immediate context does not specify."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"οὔτε γὰρ ὄγκῳ φέρεται τὸ θεῖον, ἵνα ὑπέρογκος τοῦ υἱοῦ ᾖ ὁ πατήρ, οὐδὲ χρόνῳ ὑποπίπτει, ἵνα ὑπέρχρονος ὁ πατὴρ γένηται τοῦ υἱοῦ, οὔτε τῷ ὕψει μερικῶς τάττεται ὁ πατήρ πάντα γὰρ περιέχει, αὐτὸς ὑπ' οὐδενὸς περιεχόμενος, ἵνα ὁ υἱὸς ὑπερβεβηκὼς νοοῖτο. ἐκάθισε γὰρ ἐν δεξιᾷ τοῦ πατρὸς καὶ οὐκ εἶπεν, εἰσῆλθεν εἰς τὸν πατέρα, ἵνα Σαβέλλιον παραλύσῃ καὶ Ἄρειον καθέλοι τῆς αὐτοῦ βλασφημίας.\n\nΔιὰ τοῦτο μὴ ζήτει τὰ μὴ ζητούμενα, ἀλλὰ τίμα τὸν υἱόν, ἵνα τὸν πατέρα τιμήσῃς. ἀκούων δὲ περὶ τοῦ θεοῦ «οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός» μὴ τολμήσῃς διὰ τὸ τὸν υἱὸν ὑπερβαλλόντως τιμᾶν τὸν πατέρα οὐκ ἀγαθὸν ἀποφῆναι τὸν υἱόν. οὐδὲ γὰρ ἀρνούμενος ἑαυτὸν ἀγαθὸν εἶναι λέγει τὸν πατέρα ἀγαθόν, ἀλλὰ τοσούτῳ μειζόνως ἑαυτὸν ἀποκαλύπτει ἐν τῷ τὴν τιμὴν παρὰ τῶν ἀνθρώπων μὴ βούλεσθαι, ἀλλ' ἀναφέρειν τὴν τιμὴν ἐπὶ τὸν ἴδιον αὐτοῦ πατέρα, ἵνα ἀπὸ τῆς ἀγαθότητος τοῦ πατρὸς γνωσθῇ ἡ γνῶσις τῆς τοῦ υἱοῦ τοῦ θεοῦ ἀγαθότητος, ἀπὸ ἀγαθοῦ πατρὸς θεοῦ γεγεννη18.3 μένου. πολλὴ γὰρ ἀδράνεια τῶν τολμώντων λέγειν περὶ τοῦ υἱοῦ τὸ τοιοῦτον, κἄν τε εἴπῃ «εἷς ἐστιν ἀγαθὸς ὁ θεός».","english":"For the divine is not borne by bulk, that the Father might be more bulky than the Son, nor does it fall under time, that the Father might be more ancient than the Son, nor is the Father partially arranged by height, for he contains all things, himself contained by nothing, that the Son might be thought of as transcending. For he sat at the right hand of the Father and did not say, he entered into the Father, in order to dissolve Sabellius and to overthrow Arius from his blasphemy.\n\nTherefore do not seek what is not to be sought, but honor the Son, that you may honor the Father. And when you hear concerning God, \"No one is good except the one God,\" do not dare, because of exceedingly honoring the Son, to declare the Son not good. For he does not, denying himself to be good, say that the Father is good, but he reveals himself all the more greatly in not wishing to receive honor from men, but rather referring the honor to his own Father, so that from the goodness of the Father the knowledge of the goodness of the Son of God may be known, as born from a good Father God. For great is the feebleness of those who dare to say such a thing about the Son, even if he says, \"The one God is good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Epiphanius denies that the divine is subject to bulk, time, or spatial height, rejecting any subordinationist hierarchy between Father and Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπέρογκος","severity":"info","text":"The term ὑπέρογκος ('more bulky') is a rare, almost physical metaphor for divine attributes, used here to polemicize against Arian materializing of the Father-Son relation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'sat at the right hand of the Father' alludes to Psalm 110:1 LXX and early Christian creedal language, used to counter Sabellian modalist merging and Arian subordination.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός","severity":"info","text":"This echoes a saying attributed to Jesus in the Synoptic tradition (e.g., Mark 10:18), but Epiphanius adapts it to argue that calling only the Father 'good' does not deny the Son's goodness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius's anti-Arian and anti-Sabellian exegesis here became a standard patristic argument for Nicene orthodoxy, cited in later Byzantine florilegia against both extremes.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from negative theological apophaticism (denying bulk, time, height) to positive exhortation (honor the Son to honor the Father), then to a scriptural proof-text and its orthodox interpretation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end has γεγεννη18.3 μένου, a scribal or editorial break; the intended reading is γεγεννημένου ('having been born').","The phrase 'No one is good except the one God' may conflate several Gospel sayings; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ἰδοὺ γὰρ ἐν πολλοῖς διδάσκει ἡμᾶς ἡ θεία γραφή, ἀγαθὸν καλοῦσα παῖδα πτωχὸν καὶ σοφόν, καί «ἀγαθὸς ἦν Σαμουὴλ μετὰ θεοῦ καὶ ἀνθρώπων» καί «ἀγαθὸς ἦν Σαοὺλ υἱὸς Κὶς ἐκ φυλῆς Βενιαμίν, ὑψηλότερος παντὸς Ἰσραὴλ ὑπὲρ ὠμίαν καὶ ἐπάνω» καί «ἀγαθὸν πορεύεσθαι εἰς οἶκον πότου» καί «ἄνοιξον, κύριε, τὸν οὐρανόν, τὸν θησαυρόν σου τὸν ἀγαθόν» καί «ἀγαθὸς λόγος ὑπὲρ δόμα» καί «ἀγαθὸς ὁ κύων ὁ ζῶν ὑπὲρ τὸν λέοντα τὸν νεκρόν» καί «ἀγαθὸν δύο ὑπὲρ τὸν ἕνα» καί «ἀγαθὴ ἐσχάτη λόγων ὑπὲρ ἀρχήν» καί «εἰ ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν», περὶ ἰχθύος καὶ ἄρτου λέγων. πῶς οὖν τολμᾷς διανοεῖσθαι ἀπαρνούμενον τὸν υἱὸν τὴν ἑαυτοῦ ἀγαθότητα καὶ μὴ δι' ὑπερβολὴν τῆς τιμῆς ἐπὶ τοῦ πατρὸς φέρειν τὴν ἀγαθότητα; ἑώρα γὰρ τὸν λέγοντα αὐτῷ «διδάσκαλε ἀγαθέ» λέγοντα στόματι καὶ οὐ καρδίᾳ, καὶ ἐλέγξαι αὐτὸν βουλόμενος, ὅτι οὐ τοῖς χείλεσιν αὐτοῦ ἐπείθετο, ἀλλὰ τὴν καρδίαν διήλεγχεν, ὡς καὶ ἐν ἄλλῳ τόπῳ λέγει «τί μοι λέγετε κύριε κύριε, καὶ οὐ ποιεῖτε τοὺς ἐμοὺς λόγους», καὶ ὧδε ἐβούλετο αὐτὸν ἐλέγχειν. ἔλεγε γὰρ αὐτὸν ἀγαθὸν διδάσκαλον καὶ οὐκ ἔμενεν ἐν τῇ αὐτοῦ πίστει τοῦ πιστεύειν εἰς τὴν αὐτοῦ ἀγαθότητα.","english":"For see, in many places divine scripture teaches us, calling a child good and poor and wise, and \"Samuel was good with God and men\" and \"Saul son of Kish, of the tribe of Benjamin, was good, taller than all Israel by a cubit and more\" and \"it is good to go to a drinking house\" and \"open, Lord, the heaven, your good treasury\" and \"a good word is better than a gift\" and \"the living dog is good than the dead lion\" and \"two are good than one\" and \"the last of words is good than the beginning\" and \"if you, being evil, know how to give good gifts to your children,\" speaking of fish and bread. How then do you dare to conceive that the Son denies his own goodness and does not, by excess of honor, bear the goodness upon the Father? For he saw the one saying to him \"good teacher\" speaking with the mouth and not the heart, and wishing to refute him, because he was not persuaded by his lips, but refuted his heart, as also in another place he says \"why do you call me Lord, Lord, and do not do my words,\" and here he wished to refute him. For he called him a good teacher and did not remain in his faith of believing in his goodness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαθὸς ἦν Σαμουὴλ μετὰ θεοῦ καὶ ἀνθρώπων","severity":"info","text":"This saying about Samuel is not a direct biblical quotation but a proverbial or traditional expression; Epiphanius uses it to illustrate the range of 'good' in scripture.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαθὸς ἦν Σαοὺλ υἱὸς Κὶς ἐκ φυλῆς Βενιαμίν, ὑψηλότερος παντὸς Ἰσραὴλ ὑπὲρ ὠμίαν καὶ ἐπάνω","severity":"info","text":"The description of Saul's height (1 Sam 9:2 LXX) is paraphrased; Epiphanius adapts the biblical text to his list of 'good' usages.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαθὸν πορεύεσθαι εἰς οἶκον πότου","severity":"info","text":"This saying is not a canonical biblical verse but a common proverb; Epiphanius includes it to show the broad semantic range of 'good' in everyday speech.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνοιξον, κύριε, τὸν οὐρανόν, τὸν θησαυρόν σου τὸν ἀγαθόν","severity":"info","text":"This phrase echoes Psalm 104:39 LXX (105:39 MT) but is not a direct quote; Epiphanius adapts it to his argument about the word 'good'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαθὸς λόγος ὑπὲρ δόμα","severity":"info","text":"This is a Greek proverb, not a biblical verse; Epiphanius uses it to demonstrate the common usage of 'good' in moral and practical contexts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν","severity":"info","text":"This saying about fish and bread is not a direct biblical quote but a proverbial illustration; Epiphanius uses it to argue that even the evil know how to give good gifts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text lists a series of sayings that are not all direct biblical quotations; some are proverbs or traditional expressions. The English draft treats them as scripture, but the Greek does not always mark them as such. The reading taken is that Epiphanius is citing a mix of biblical and proverbial material to illustrate the range of 'good'."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Αὐτὸς τοίνυν ὁ ἅγιος Λόγος ὁ ζῶν ὁ ἐνυπόστατος, ὁ βασιλεὺς ὁ ἐπουράνιος, ὁ υἱὸς ὁ γνήσιος, ὁ ἀεὶ ὢν σὺν πατρί, ὁ ἐκ πατρὸς προελθών, τὸ «ἀπαύγασμα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως», «ἡ εἰκὼν τοῦ πατρὸς» ἐν ἀληθείᾳ, ὁ σύνθρονος τοῦ φύσαντος, «οὗ τῆς βασιλείας οὐκ ἔσται τέλος», «ὁ κριτὴς ζώντων καὶ νεκρῶν», ὁ σοφία ὢν ἐκ σοφίας, ὁ πηγὴ ὢν ἐκ πηγῆς «ἐμέ», γάρ φησιν «ἐγκατέλιπον πηγὴν ὕδατος\n\nζωῆς καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους», ὁ ποταμὸς ὁ ἀένναος, ὁ «εὐφραίνων τοῖς ὁρμήμασι τὴν πόλιν τοῦ θεοῦ», ὁ ἐκ τῆς πηγῆς προελθών, «ἐξ οὗπερ, ὥς φησι, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι», τὸ σκῆπτρον Δαυίδ, ἡ ῥίζα τοῦ Ἰεσσαί, τὸ ἄνθος τὸ ἀπ' αὐτῆς, ὁ λέων, ὁ βασιλεὺς ὁ ἐκ φυλῆς Ἰούδα, τὸ πρόβατον τὸ λογικόν, ὁ λίθος ὁ ζῶν, ὁ «τῆς μεγάλης βουλῆς ἄγγελος», ὁ ἄνθρωπος ἐν ἀληθείᾳ γεγονὼς καὶ θεὸς ἐν ἀληθείᾳ ὑπάρχων, μὴ τραπεὶς τὴν φύσιν, μὴ ἀλλοιώσας τὴν θεότητα, ὁ γεννηθεὶς ἐν σαρκί, ὁ σαρκωθεὶς Λόγος. ὁ Λόγος σὰρξ γενόμενος, ὁ ἔχων μεταξὺ τοῦ γενόμενος τὸ σάρξ «ὁ Λόγος» γὰρ οὐκ εἶπεν «ὁ γενόμενος», ἀλλὰ μετὰ τὸ εἰπεῖν ὁ Λόγος ἀπαρεμφάτως τίθησι τὸ «σάρξ», μετὰ δὲ τὸ σὰρξ λέγει «ἐγένετο», ἵνα τὸ ἐγένετο ἐκ Μαρίας δοκιμασθῇ, ἵνα ὁ Λόγος ἄνωθεν παρὰ πατρὸς κατελθὼν νοηθῇ, – οὗτος ὁ ἅγιος ὁ ζῶν Λόγος, ὁ πρὸς πατρὸς θεός, «ὁ μεγάλης βουλῆς ἄγγελος», ὁ ἀγγέλλων τὰ τῆς βουλῆς τοῦ πατρός, «ὁ πατὴρ τοῦ μέλλοντος αἰῶνος», αὐτὸς εἶπεν «οὐδεὶς οἶδε τὴν ἡμέραν καὶ τὴν ὥραν οὔτε οἱ ἄγγελοι οἱ ἐν τῷ οὐρανῷ»· * καὶ γὰρ οὐκ οἴδασιν ὅτι ὁ υἱὸς νοηματικῶς λέγει «εἰ μὴ μόνος ὁ πατήρ».","english":"This holy Logos, then, the living one, the hypostatic one, the heavenly king, the genuine son, the one always being with the Father, the one who came forth from the Father, the \"radiance of the glory, the character of the hypostasis,\" \"the image of the Father\" in truth, the one who shares the throne with the one who begot him, \"whose kingdom will have no end,\" \"the judge of the living and the dead,\" the one who is wisdom from wisdom, the one who is a spring from a spring—\"For they,\" he says, \"abandoned me, a spring of water of life, and dug for themselves broken cisterns\"—the ever-flowing river, the one \"delighting the city of God with its streams,\" the one who came forth from the spring, \"from whom, as it is said, rivers will flow from his belly,\" the scepter of David, the root of Jesse, the flower from it, the lion, the king from the tribe of Judah, the rational sheep, the living stone, the \"angel of the great council,\" the one who became man in truth and who exists as God in truth, not having changed his nature, not having altered his divinity, the one born in flesh, the Logos made flesh, the Logos become flesh, the one having between \"the Logos\" and \"became\" the \"flesh\"—for it did not say \"the one who became,\" but after saying \"the Logos\" it places \"flesh\" in the infinitive, and after \"flesh\" it says \"became,\" so that the \"became\" from Mary might be confirmed, so that the Logos might be understood as having come down from above from the Father—this holy, living Logos, God from the Father, \"the angel of the great council,\" the one announcing the matters of the Father's council, \"the father of the coming age,\" he himself said, \"No one knows the day and the hour, not even the angels in heaven\"; for they do not know that the Son says conceptually, \"except the Father alone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Λόγος","severity":"info","text":"Λόγος (Logos) here denotes the pre-existent divine Word, a key Christological term in Greek patristic thought, distinct from mere speech.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπαύγασμα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως","severity":"info","text":"This phrase echoes Wisdom 7:25-26, where wisdom is described as an effulgence of glory, applied here to the Logos.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ εἰκὼν τοῦ πατρὸς","severity":"info","text":"The phrase 'image of the Father' reflects Colossians 1:15, where Christ is the image of the invisible God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ τῆς βασιλείας οὐκ ἔσται τέλος","severity":"info","text":"This echoes Luke 1:33, referring to the eternal kingdom of Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κριτὴς ζώντων καὶ νεκρῶν","severity":"info","text":"This phrase is from the Nicene Creed, affirming Christ as judge of the living and the dead.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τῆς μεγάλης βουλῆς ἄγγελος","severity":"info","text":"This title, 'angel of the great council,' is a Christological epithet from Isaiah 9:6 (LXX) and early Christian interpretation, identifying Christ as the messenger of God's plan.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear syntax after 'ἐγκατέλιπον πηγὴν ὕδατος'—the English draft supplies 'of life' but the Greek breaks off; the reading follows the standard text."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"εἰ τοίνυν οἶδεν ὁ υἱὸς τὸν πατέρα, μείζων δὲ ὁ πατὴρ καὶ τῆς ἡμέρας καὶ τῆς ὥρας, καὶ οὐδεὶς ἀμφιβάλλει, πῶς ἄρα ὁ τὸ μεῖζον εἰδὼς τὸ ἧσσον ἀγνοεῖ; οὐδὲ γὰρ οἶδέ τις τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ. ὡς γὰρ μέγας ὁ πατήρ, ὅτι οἶδε τὸν υἱόν, οὕτως καὶ ὁ υἱὸς μέγας, ὅτι οἶδε τὸν πατέρα. εἰ οἶδε τοίνυν τὸν πατέρα, τὸ μεῖζον, τὸ μικρὸν πῶς ἀγνοεῖ, τουτέστι τὴν ἡμέραν καὶ τὴν ὥραν; ἐρεύνησον τὰς θείας γραφὰς καὶ μάθε τοῦ ἁγίου πνεύματος τὴν δύναμιν, καὶ αὐτὸ τὸ πνεῦμα τὸ γινῶσκον τὸν πατέρα καὶ τὸν υἱὸν ἀποκαλύψει σοι τὴν τοῦ Λόγου τοῦ υἱοῦ τοῦ θεοῦ γνῶσιν, ἵνα μὴ πλανηθῇς τῆς ἀληθείας καὶ ἀπολέσῃς τὴν σεαυτοῦ ψυχήν.\n\nΔύο γὰρ γνώσεις ἐν τῇ θείᾳ γραφῇ, δύο εἰδήσεις, μία κατὰ ἐνέργειαν καὶ μία κατὰ εἴδησιν. ἵνα δὲ ἀπὸ παραδειγμάτων τὰ ὅμοια παραστήσω, εἰς τὸ διὰ πολλῶν ἐξομαλισθῆναι τὴν πεπλανημένην σου διάνοιαν καὶ τῶν τοῦτο φρονούντων, μάθε τί λέγει ἡ γραφὴ περὶ τοῦ Ἀδάμ· «ἦσαν» φησί «γυμνοὶ ἐν τῷ παραδείσῳ καὶ οὐκ ᾐσχύνοντο». τυφλοὶ δὲ οὐκ ἦσαν· ἔβλεπον γάρ· εἰ μὴ γὰρ ἔβλεπον, πῶς εἶδον τὸ ξύλον, ὅτι «καλὸν εἰς βρῶσιν καὶ ὡραῖον τοῦ κατανοῆσαι»; «καὶ λαβοῦσα» φησίν «ἡ γυνὴ ἔφαγε καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς τῷ μετ' αὐτῆς». ἄρα οὖν οὐκ ἦσαν τυφλοί, ἀλλ' ἠνεῳγμένους εἶχον τοὺς ὀφθαλμούς· γυμνοὶ δὲ ὄντες οὐκ ᾐσχύνοντο βλέποντες, καὶ γυμνοὶ ὄντες ἑαυτοὺς ᾔδεισαν. ᾔδεισαν δὲ κατὰ εἴδησιν καὶ οὐ κατὰ πρᾶξιν. μετὰ γὰρ τὸ ἐκβληθῆναι τοῦ παραδείσου βεβρωκότας τοῦ ξύλου, μετὰ πολὺν χρόνον φησίν «ἔγνω ὁ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ». πῶς τοίνυν ἔσται τοῦτο;","english":"If, then, the Son knows the Father, and the Father is greater than both the day and the hour, and no one disputes this, how can he who knows the greater be ignorant of the lesser? For no one knows the Father except the Son, and no one knows the Son except the Father. For just as the Father is great because he knows the Son, so also the Son is great because he knows the Father. If, then, he knows the Father, the greater, how can he be ignorant of the small, that is, the day and the hour? Examine the divine scriptures and learn the power of the Holy Spirit, and the Spirit itself, which knows the Father and the Son, will reveal to you the knowledge of the Logos, the Son of God, so that you may not stray from the truth and lose your own soul.\n\nFor there are two kinds of knowledge in divine scripture, two kinds of awareness: one according to actuality and one according to awareness. To illustrate the matter with examples, so that through many instances your wandering mind and that of those who think like you may be set straight, learn what scripture says about Adam: \"They were,\" it says, \"naked in paradise and were not ashamed.\" But they were not blind, for they saw; for if they did not see, how did they see the tree, that it was \"good for food and fair to behold\"? \"And the woman,\" it says, \"took, ate, and gave also to her husband who was with her.\" Therefore, they were not blind, but had their eyes open; yet being naked, they were not ashamed while seeing, and being naked, they knew themselves. They knew according to awareness and not according to action. For after being cast out of paradise, having eaten of the tree, after a long time it says, \"Adam knew Eve, his wife.\" How, then, can this be?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ τοίνυν οἶδεν ὁ υἱὸς τὸν πατέρα","severity":"info","text":"Epiphanius argues that if the Son knows the Father (the greater), he cannot be ignorant of lesser things like day and hour, a logical move against subordinationist readings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνώσεις","severity":"info","text":"The Greek γνώσεις (plural of γνῶσις) here means 'kinds of knowledge', not esoteric gnosis; Epiphanius distinguishes between knowledge according to actuality (κατὰ ἐνέργειαν) and according to awareness (κατὰ εἴδησιν).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦσαν γυμνοὶ ἐν τῷ παραδείσῳ","severity":"info","text":"Epiphanius paraphrases Genesis 2:25 (LXX: 'They were both naked, the man and his wife, and were not ashamed'), adapting it to his argument about prelapsarian awareness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καλὸν εἰς βρῶσιν καὶ ὡραῖον τοῦ κατανοῆσαι","severity":"info","text":"This echoes Genesis 3:6 (LXX: 'the tree was good for food') and possibly 3:3, though the phrasing is Epiphanius' own summary of the tree's appeal.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω ὁ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ","severity":"info","text":"Epiphanius refers to Genesis 4:1 (LXX: 'Adam knew Eve his wife'), using the verb γινώσκω to contrast postlapsarian carnal knowledge with prelapsarian awareness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δύο γνώσεις","severity":"info","text":"The distinction between knowledge κατὰ ἐνέργειαν and κατὰ εἴδησιν is a hermeneutical tool Epiphanius uses to resolve apparent contradictions in scripture, here applied to Adam's prelapsarian state.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ πρᾶξιν' in the Greek (rendered 'according to action' in the draft) is a variant of the earlier 'κατὰ ἐνέργειαν'; Epiphanius may use them interchangeably, but the shift could reflect a textual variant or rhetorical variation."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"καίτοι γε ἑώρων ἀλλήλους γυμνοὶ ὄντες καὶ ᾔδεισαν ἑαυτοὺς τῇ ὁράσει· ἀλλ' οὐ τῇ πράξει. τὸ δὲ ἀλλήλοις συναφθῆναι γνῶσιν εἶπεν ἡ γραφή. οἶδε δὲ καλεῖν εἴδησιν καὶ εἴδησιν. πάλιν γὰρ οὕτω λέγει «ἔγνω Ἰακὼβ Λείαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκε» καὶ τὸ πρῶτον μὲν ᾔδει αὐτήν· σὺν αὐτῇ γὰρ ἑπτὰ ἔτη ἦν ποιμαίνων τὰ πρόβατα Λαβὰν τοῦ πατρὸς αὐτῆς. εἴδησιν δὲ τὴν δι' ὁράσεως καὶ διὰ γνώσεως ᾔδει, οὐκ ἔγνω δὲ καὶ διὰ πράξεως. «καὶ ἔγνω Ῥαχὴλ τὴν γυναῖκα αὐτοῦ» καὶ πάλιν ἐν ἑτέρῳ τόπῳ «καὶ ἐγήρασε Δαυίδ» φησί «καὶ ἔσκεπον αὐτὸν ἱματίοις, καὶ οὐκ ἐθερμαίνετο, καὶ εἶπον τῷ βασιλεῖ ζητηθήτω παρθένος καλή». καὶ εὑρέθη Ἀβισὰκ ἡ Σουμανῖτις. καί φησιν «ἠνέχθη τῷ βασιλεῖ καὶ συνεκοιμᾶτο αὐτῷ καὶ συνέθαλπεν αὐτόν· καὶ οὐκ ἔγνω αὐτὴν Δαυίδ», τὴν σὺν αὐτῷ, τὴν σύσσωμον καὶ σύμπλευρον. ἄρα ποίαν εἴδησιν λέγει; τὴν δι' ὁράσεως ἢ τὴν διὰ πράξεως; καί «ἔγνω κύριος τοὺς\n\nὄντας αὐτοῦ»· ἆρα οὖν τοὺς οὐκ ὄντας ἀγνοεῖ; καί «ἀπόστητε ἀπ' ἐμοῦ, ἐργάται τῆς ἀνομίας· οὐδέποτε γὰρ ἔγνων ὑμᾶς»· ἆρα ἔστιν ἄγνοια ἐν τῷ υἱῷ τοῦ θεοῦ; καὶ πάλιν «ὑμᾶς ἔγνων ἐκ πάντων τῶν ἐθνῶν». ἆρα οὖν τὰ ἔθνη τὰ λοιπὰ ἀγνοεῖ; μὴ γένοιτο. ἀλλ' οἶδε γνῶσιν ἡ θεία γραφή, ἄλλην μὲν κατὰ εἴδησιν, ἄλλην δὲ κατὰ πρᾶξιν. Ἐπεὶ οὖν τοῦ πατρὸς ὁ μονογενὴς πληρῶν τὸ θέλημα *, ἀπέδειξεν ἤδη τὰ πάντα τετελειωμένα, * ἔγνω γὰρ ὁ πατὴρ τὴν ὥραν καὶ τὴν ἡμέραν, ἔγνω αὐτὴν καὶ κατὰ γνῶσιν καὶ κατὰ πρᾶξιν·","english":"And yet they saw each other naked and knew each other by sight, but not by action. Scripture calls the union with each other \"knowledge.\" But it uses the word \"knowledge\" in two senses. For again it says thus: \"Jacob knew Leah his wife, and she conceived and bore.\" And first he knew her, for he had been with her seven years pasturing the sheep of Laban her father. He had knowledge of her by sight and by acquaintance, but he did not know her by action. And \"he knew Rachel his wife.\" And again in another place: \"And David grew old,\" it says, \"and they covered him with garments, and he was not warmed. And they said to the king, 'Let a beautiful virgin be sought.'\" And Abishag the Shunammite was found. And it says: \"She was brought to the king, and she lay with him and warmed him, and David did not know her\"—her who was with him, his bedfellow and companion. So which knowledge does it mean? That by sight or that by action? And \"the Lord knew those who were his.\" Does he then not know those who are not his? And \"Depart from me, workers of lawlessness; I have never known you.\" Is there then ignorance in the Son of God? And again: \"I have known you from among all the nations.\" Does he then not know the remaining nations? Far from it. But divine Scripture knows a knowledge, one kind according to perception, another according to action. Since, then, the only-begotten of the Father, fulfilling his will, has already demonstrated all things completed, for the Father knew the hour and the day, he knew it both by knowledge and by action.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εἴδησις","severity":"info","text":"Epiphanies distinguishes two senses of γνῶσις: one by sight or perception (εἴδησις) and one by action (πρᾶξις). This lexical distinction is central to his argument that scriptural 'knowledge' can mean carnal union, not cognitive ignorance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω Ἰακὼβ Λείαν","severity":"info","text":"Epiphanius cites Jacob's knowledge of Leah (Gen 29:23-25 LXX) as an example of knowledge by sight without action, since Jacob worked for Laban seven years before marriage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω Ῥαχὴλ","severity":"info","text":"The phrase 'he knew Rachel his wife' (Gen 29:28-30 LXX) is cited as another example of scriptural 'knowledge' meaning sexual union.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔγνω αὐτὴν Δαυίδ","severity":"info","text":"Epiphanius refers to David's failure to 'know' Abishag the Shunammite (1 Kgs 1:1-4 LXX) despite cohabitation, to illustrate knowledge by action vs. perception.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω κύριος τοὺς ὄντας αὐτοῦ","severity":"info","text":"Epiphanius cites 'the Lord knew those who were his' (possibly Num 16:5 LXX or a liturgical echo) to argue that divine knowledge is not ignorance of others but a different kind of recognition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the previous argument that the Son's knowledge of the Father is complete, using scriptural examples of 'knowledge' to distinguish perception from action, culminating in the Father's full knowledge of the hour and day.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by asterisks after 'πληρῶν τὸ θέλημα' and 'τετελειωμένα'; the English draft supplies 'has already demonstrated all things completed' but the exact wording is uncertain.","The phrase 'ἔγνω κύριος τοὺς ὄντας αὐτοῦ' is not a direct biblical quotation; its source is unclear, possibly a paraphrase of Num 16:5 or a liturgical formula."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"οἶδε γὰρ αὐτὸς πάντα καὶ ἐν τῷ εἰπεῖν τὸν υἱόν «ὁ πατὴρ πᾶσαν τὴν κρίσιν δέδωκε τῷ υἱῷ» καὶ μὴ κρίνων διὰ μὲν τοῦ δεδωκέναι τῷ υἱῷ αὐτὸς κρίνει· οὐ γὰρ ἠλλοτρίωται ὁ θεὸς ἀπὸ τοῦ κρίνειν τοὺς κρινομένους καὶ ἐν τῷ μὴ κρίνειν τὸν πατέρα ἤδη κέκρικεν. ὁ δὲ υἱὸς οἶδε πότε ἔρχεται· αὐτὸς γὰρ αὐτὴν φέρει τὴν ἡμέραν καὶ αὐτὸς ὁρίζει καὶ ἄγει καὶ τελεῖ. λέγει γάρ «ὡς κλέπτης ἐν νυκτὶ ἔρχεται ἡ ἡμέρα ἐκείνη» καί φησιν «οὐκ ἔστε ἐν νυκτί, ἵνα ἡ ἡμέρα ἐν σκότει ὑμᾶς καταλάβῃ». εἰ οὖν οἱ δοῦλοι τοῦ Χριστοῦ ἡμέρας εἰσὶ τέκνα, ἆρα αὐτὸς ὁ υἱὸς ὁ φέρων τὴν ἡμέραν ἀγνοεῖ, ἵνα αὐτὸν καταλάβῃ ἡ ἡμέρα καὶ οὐχὶ αὐτὸς μᾶλλον τὴν ἡμέραν φέρῃ; τίς ταῦτα διανοούμενος οὐ βλασφημήσει, τὰ μὴ πρέποντα περὶ πατρὸς καὶ υἱοῦ λογιζόμενος; καὶ ὁ πατὴρ μὲν οἶδε τὴν ἡμέραν καὶ τὴν ὥραν κατὰ δύο τρόπους, κατὰ εἴδησιν καὶ κατὰ πρᾶξιν. οἶδε γὰρ πότε ἔρχεται καὶ πάλιν ἤδη κέκρικεν ὁρίσας κρίνειν τὸν υἱὸν καὶ ἔγνω κατὰ πρᾶξιν ὁ δὲ υἱὸς τοῦ θεοῦ οἶδε μὲν πότε ἔρχεται καὶ αὐτὸς φέρει αὐτὴν καὶ οὐκ ἀγνοεῖ, οὔπω δὲ αὐτὴν ἔπραξε κατὰ γνῶσιν, τουτέστι οὔπω ἔγνω κατὰ πρᾶξιν. ἔτι γὰρ ἀσεβεῖς ἀσεβοῦσι καὶ ἄπιστοι ἀπιστοῦσι καὶ κακόπιστοι βλασφημοῦσι καὶ ὁ διάβολος ἐνεργεῖ καὶ ἁμαρτήματα γίνεται καὶ ἡ ἀδικία κρατεῖ καὶ ἡ κρίσις μακροθυμεῖ, ἕως ἂν ἔλθῃ καὶ γνῷ αὐτὴν κατὰ πρᾶξιν καὶ ποιήσῃ τὴν ἐκδίκησιν καὶ σώσῃ τοὺς ἐν ἀληθείᾳ ἐλπίζοντας ἐπ' αὐτὸν καὶ μὴ βλασφημοῦντας αὐτοῦ τὴν θεότητα καὶ πατρὸς καὶ ἁγίου πνεύματος.","english":"For he himself knows all things, and in the Son's saying, \"The Father has given all judgment to the Son,\" and yet not judging, through the very act of giving to the Son, he himself judges; for God is not alienated from judging those who are judged, and in the Father's not judging, he has already judged. The Son knows when it comes; for he himself bears that day, and he himself defines, leads, and completes it. For it says, \"That day comes like a thief in the night,\" and it says, \"You are not in the night, so that the day might overtake you in darkness.\" If, then, the servants of Christ are children of the day, does the Son himself, who bears the day, not know it, so that the day might overtake him, and he not rather bear the day? Who, considering these things, will not blaspheme, reasoning things unfitting concerning Father and Son? And the Father knows the day and the hour in two ways: according to knowledge and according to action. For he knows when it comes, and again he has already judged, having determined that the Son should judge, and he has known it according to action. But the Son of God knows when it comes, and he himself bears it and is not ignorant, but he has not yet acted upon it according to knowledge, that is, he has not yet known it according to action. For still the impious are impious, and the faithless are faithless, and the evil-minded blaspheme, and the devil is active, and sins occur, and injustice prevails, and judgment is patient, until it comes and he knows it according to action and executes vengeance and saves those who hope in him in truth and do not blaspheme his divinity and that of the Father and the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πατὴρ πᾶσαν τὴν κρίσιν δέδωκε τῷ υἱῷ","severity":"info","text":"Epiphanius attributes to the Son a saying not found verbatim in Scripture; it may paraphrase or conflate John 5:22 and related passages on delegated judgment.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς κλέπτης ἐν νυκτὶ ἔρχεται ἡ ἡμέρα ἐκείνη","severity":"info","text":"The phrase 'like a thief in the night' echoes Matthew 24:43 and Joel 2:9 LXX; Epiphanius adapts it to the eschatological day of judgment.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατὰ γνῶσιν","severity":"info","text":"The phrase 'according to knowledge' (κατὰ γνῶσιν) is used here in a technical sense, distinguishing theoretical knowledge from knowledge by action (κατὰ πρᾶξιν), a distinction Epiphanius applies to Father and Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κρίσις","severity":"info","text":"Epiphanius argues that the Father's delegation of judgment to the Son does not alienate the Father from judging; this reflects late fourth-century debates on Trinitarian agency and divine action.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation to an analogy (servants as children of the day), then to a distinction between two modes of knowing (knowledge and action), and concludes with a list of ongoing evils that delay judgment.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὔπω δὲ αὐτὴν ἔπραξε κατὰ γνῶσιν","severity":"caution","text":"The phrase 'not yet acted upon it according to knowledge' is ambiguous: it may imply a subordinationist moment in the Son's knowledge, which Epiphanius elsewhere rejects; the reading here is orthodox by context.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'the Father has given all judgment to the Son' is unclear; it may be a loose citation or a theological construct.","The distinction between 'knowledge according to action' and 'knowledge according to sight' is not fully defined in this passage."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ἐξ ἁγίων δὲ ἀγγέλων λείπεται κατὰ δύο τρόπους ἡ τοιαύτη ἀξία. τίμιοι μὲν γάρ εἰσιν, ἀπὸ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος τοῦτο κεκτημένοι· λείπεται δὲ αὐτοῖς τοῦτο· οὐ γὰρ οἴδασι τὰ ὡρισμένα πότε γίνεται. ἐπὶ μὲν γὰρ τῇ ἰδίᾳ ἐξουσίᾳ ὁ πατὴρ ἔθετο τοὺς χρόνους. εἰ δὲ ὁ πατὴρ ἐν υἱῷ καὶ ὁ υἱὸς ἐν πατρί, ἄρα οὐ λείπεται ἡ ἐξουσία ἐξ υἱοῦ ἡ ἐν πατρί. λείπεται δὲ ἀπὸ τῶν ἀγγέλων· κτιστοὶ γὰρ ἄγγελοι καὶ ἀρχάγγελοι καὶ δυνάμεις, πατὴρ δὲ ἄκτιστος, υἱὸς ἄκτιστος, πνεῦμα θεοῦ ἄκτιστον. οὐκ οἴδασιν οὖν οἱ ἄγγελοι οὔτε κατὰ εἴδησιν οὔτε κατὰ πρᾶξιν τὴν ἡμέραν καὶ τὴν ὥραν. οὐκ οἴδασι γὰρ πότε βούλεται ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα ἐνεγκεῖν τὴν ἡμέραν, καὶ οὐκ οἴδασι κατὰ γνῶσιν πράξεως· οὔπω γὰρ ἐπετάχθησαν ἐξελθεῖν καὶ συναγαγεῖν δίκην ζιζανίων καὶ δῆσαι δεσμὰς δεσμὰς εἰς τὸ καίειν πυρὶ ἀσβέστῳ. οὔπω τοίνυν οὐδὲ ἔπραξαν οὐδὲ οἴδασιν, ὁ δὲ πατὴρ οἶδε καὶ ἔπραξεν· ὁ δὲ υἱὸς οἶδε μέν, οὐδέπω δὲ ἔπραξε. τουτέστιν τό «εἰ μὴ ὁ πατὴρ μόνος, οὔτε οἱ ἄγγελοι οὔτε ὁ υἱός». νοήσωμεν τὴν δύναμιν τῆς γραφῆς, ἵνα μὴ γένηται ἡμῖν τὸ γράμμα θάνατος. «τὸ γράμμα», γάρ φησιν «ἀποκτένει, τὸ δὲ πνεῦμα ζωοποιεῖ». λάβωμεν τὸ πνεῦμα, ἵνα ὠφεληθῶμεν ἐκ τοῦ γράμματος. οὐ γὰρ τὸ γράμμα ἀποκτένει, ἐν γὰρ τῷ γράμματι ἡ ζωή· ἀποκτένει δὲ τὸν ἀσυνέτως τῷ γράμματι προσερχόμενον καὶ μὴ ἔχοντα τὸ φράζον πνεῦμα, τὸ ἀνοῖγον τὸ γράμμα καὶ ἀποκαλύπτον τὸ ἐν αὐτῷ.","english":"From the holy angels, then, such dignity is lacking in two ways. For they are honorable, having obtained this from Father, Son, and Holy Spirit; but this is lacking to them: they do not know when the appointed things occur. For the Father set the times by his own authority. But if the Father is in the Son and the Son in the Father, then the authority that is in the Father is not lacking from the Son. It is lacking, however, from the angels; for angels, archangels, and powers are created, but the Father is uncreated, the Son is uncreated, the Spirit of God is uncreated. Therefore the angels know neither by knowledge nor by action the day and the hour. For they do not know when the Father and the Son and the Holy Spirit intend to bring about the day, and they do not know by knowledge of action; for they have not yet been ordered to go out and gather like tares and bind them in bundles to burn with unquenchable fire. So then they have not yet acted nor do they know, but the Father knows and has acted; the Son knows but has not yet acted. That is to say, \"If not the Father alone, then neither the angels nor the Son.\" Let us understand the power of the Scripture, so that the letter does not become death for us. For it says, \"The letter kills, but the spirit gives life.\" Let us take the spirit, so that we may be benefited by the letter. For the letter does not kill; for in the letter is life; rather it kills the one who approaches the letter without understanding and does not have the interpreting spirit, which opens the letter and reveals what is in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κτιστοὶ","severity":"info","text":"The term κτιστοί (created) contrasts with ἄκτιστος (uncreated), a key distinction in Epiphanius's anti-Arian polemic, emphasizing the ontological divide between God and angels.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γράμμα ἀποκτένει, τὸ δὲ πνεῦμα ζωοποιεῖ","severity":"info","text":"This is a paraphrase of 2 Corinthians 3:6 (τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωοποιεῖ), a common patristic hermeneutical principle.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζιζανίων","severity":"info","text":"The image of gathering tares (ζιζάνια) for burning evokes eschatological judgment, possibly alluding to Matthew 13:24-30, where tares symbolize evil to be destroyed.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λείπεται","severity":"info","text":"The repeated verb λείπεται (is lacking) structures the argument: first, angels lack knowledge of judgment times; second, this lack is due to their created nature, contrasting with the uncreated Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ γράμμα ἀποκτένει","severity":"info","text":"Epiphanius's gloss on the 'letter kills' maxim reflects a common patristic concern to avoid literalist heresy, here applied to safeguard Trinitarian orthodoxy against Arian readings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ μὴ ὁ πατὴρ μόνος, οὔτε οἱ ἄγγελοι οὔτε ὁ υἱός","severity":"caution","text":"This phrase is obscure; it may be a compressed logical formula or a quotation from a lost source. The syntax is ambiguous, and the intended meaning is debated.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ μὴ ὁ πατὴρ μόνος, οὔτε οἱ ἄγγελοι οὔτε ὁ υἱός' is syntactically unclear; it may mean 'if not the Father alone, then neither angels nor Son [know]' or be a fragment of a larger argument. The reading taken follows the context of angelic ignorance."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"οὗτος οὖν ὁ πατὴρ ὁ ἅγιος τὸν μονογενῆ αὐτοῦ υἱὸν γνήσιον, γεγεννημένον ἐξ αὐτοῦ, καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἔδωκε τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ ἐν μιᾷ γνώσει ὁμονοίας, ἐν ἑνὶ συνδέσμῳ\n\nτελειότητος, ὅπως ἐν ὀνόματι πατρὸς τελείου καὶ θεοῦ τὴν σφραγῖδα κομισώμεθα καὶ ἐν ὀνόματι υἱοῦ τελείου καὶ θεοῦ καὶ ἐν ὀνόματι πνεύματος θείου καὶ τελείου λάβωμεν τὴν σφραγῖδα. ὦ τριὰς ἁγία ἀριθμουμένη, τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη. οὐ γὰρ λέγεται ἑνὰς καὶ δυὰς οὐδὲ μονὰς καὶ μονάς, ἀλλὰ μονὰς ἐν τριάδι καὶ τριὰς ἐν μονάδι, μονοειδῶς μονωνύμως εἷς θεός, πατὴρ ἐν υἱῷ, υἱὸς ἐν πατρὶ σὺν ἁγίῳ πνεύματι. Κάλει δέ μοι μάρτυρας τῆς ἀληθείας, κάλει μοι τοὺς παῖδας τοὺς ἀπὸ τῆς καμίνου τῆς Βαβυλωνίας σωθέντας, τοὺς καταξιωθέντας ἐν πυρὶ καταβληθῆναι, μὴ ἀναλωθῆναι δέ, οὐ σβέσαι τὸ πῦρ, ἵνα μὴ ὑποληφθῶσι καινὰ ἔργα ἀντιμηχανησάμενοι, ἀλλ' ἐν πυρὶ μὲν εἶναι, ἐν πυρὶ δὲ μὴ ἀναλωθῆναι διὰ τὴν ὀρθὴν πίστιν αὐτῶν, τοῦ θεοῦ δι' αὐτῶν ἡμᾶς διδάσκοντος, τίνα μέν ἐστι τὰ κτιστὰ τίνα δὲ τὰ ἄκτιστα, τίνα ἐστὶ τὰ ποιητὰ τίνα τὰ μὴ γενόμενα, τίνα τὰ ἀεὶ ὄντα τίνα δὲ τὰ ἐξ αὐτῶν ὄντα, γενόμενα δέ. οἱ τοιοῦτοι σωθέντες παῖδες ἠθέλησαν εὐχάριστον ἀποδεῖξαι γνώμην εἰς τὸν θεὸν τὸν σώσαντα αὐτούς, εἰς ὃν ἀπ' ἀρχῆς ἤλπισαν καὶ οὐκ ἐδίστασαν καὶ οὐκ ἔκλιναν αὐχένα εἰκόνι καὶ θράσει βασιλέως καὶ τυραννίδι.","english":"This holy Father, then, gave his genuine only-begotten Son, begotten from him, and his holy Spirit to his holy Church in one knowledge of concord, in one bond of perfection, so that we might receive the seal in the name of the perfect Father and God, and in the name of the perfect Son and God, and in the name of the divine and perfect Spirit we might receive the seal. O holy Trinity that is numbered, Trinity numbered in one name. For it is not called a monad and a dyad, nor a monad and monads, but a monad in a triad and a triad in a monad, uniformly, mononymously one God, Father in Son, Son in Father together with the holy Spirit. And call for me the witnesses of the truth, call for me the youths who were saved from the furnace of Babylon, who were deemed worthy to be cast into the fire but not to be consumed, not to extinguish the fire, lest they be suspected of having contrived novel works, but to be in the fire and yet not be consumed in the fire because of their right faith, God teaching us through them what things are created and what things are uncreated, what things are made and what things are not generated, what things always exist and what things exist from them but are generated. Such saved youths wished to show a grateful disposition toward the God who saved them, in whom from the beginning they hoped and did not waver and did not bow their neck to an image and to the arrogance of the king and to tyranny.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σφραγῖδα","severity":"info","text":"The term 'seal' (σφραγίς) here likely refers to baptismal sealing, a common early Christian usage, not a literal stamp.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοὺς παῖδας τοὺς ἀπὸ τῆς καμίνου τῆς Βαβυλωνίας","severity":"info","text":"The youths from the Babylonian furnace are the three companions of Daniel (Shadrach, Meshach, Abednego) from Daniel 3, a common type of deliverance in early Christian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονὰς ἐν τριάδι καὶ τριὰς ἐν μονάδι","severity":"info","text":"This paradoxical formulation (monad in triad, triad in monad) reflects late fourth-century anti-Arian Trinitarian theology, emphasizing unity and distinction without subordination.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κάλει δέ μοι μάρτυρας","severity":"info","text":"The shift from Trinitarian exposition to an apostrophe calling witnesses (the youths) marks a rhetorical turn, typical of Epiphanius' homiletic style.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ σβέσαι τὸ πῦρ","severity":"info","text":"Epiphanius insists the youths did not extinguish the fire, countering a possible charge of magic; this apologetic nuance appears in later patristic commentaries on Daniel.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γενόμενα δέ","severity":"caution","text":"The phrase 'generated' (γενόμενα) in the list of ontological categories is ambiguous: it may refer to creatures as opposed to the uncreated, but the syntax is elliptical.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γενόμενα δέ' is syntactically incomplete; it may imply a contrast with 'ἀεὶ ὄντα' but the exact relation is unclear.","The identity of the 'seal' (σφραγίς) could be baptismal or catechetical; the text does not specify the rite."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"καὶ ὅτε ἠθέλησάν τι ἀπονεῖμαι θεῷ ἀνερευνήσαντες τὰ βάθη τῷ ἁγίῳ πνεύματι ἐν τῇ καρδίᾳ, ἅγιοι ὄντες, διανοηθέντες τε τὸν οὐρανὸν καὶ πάντα τὰ ἐν αὐτῷ, τήν τε γῆν καὶ πάντα τὰ ὑπ' αὐτὴν καὶ πάντα ὅσα ἔστι μὴ ἄξια εἶναι εἰς προσφορὰν θεῷ προσενεχθῆναι οὔτε γὰρ εἶχον ἐξουσίαν τὰ ὑπὲρ ἑαυτοὺς θεῷ προσφέρειν, καὶ κατὰ τὴν ἀξίαν μὲν καὶ κατὰ τὴν ἐξουσίαν θέλοντες μόνον ὕμνοις ὑμνεῖν τὸν θεόν τοῦτο γάρ ἐστι τὸ γεγραμμένον «θύσατε θυσίαν αἰνέσεως» καί «θυσία αἰνέσεως δοξάσει με», ἤδη μεταβαλόντες τὴν παλαιὰν εἰς καινὴν διαθήκην πνεύματι ἁγίῳ ὑπονυττόμενοι, οὐ ζῴων θυσίας οὐδὲ ὁλοκαυτωμάτων χρείαν ἔχοντες φασὶ γάρ «οὐκ ἔστι τόπος τοῦ καρπῶσαι οὐδὲ θυσία οὐδὲ θυσιαστήριον», ὡς τῶν πάντων περι23.5 ληφθέντων, βουλόμενοι δὲ τὴν τοιαύτην αἴνεσιν προσφέρειν καὶ ἐάσαντες τὴν ἑαυτῶν σμικρότητα ταπεινοφρόνως φέρονται «πᾶς γὰρ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται»· μετὰ γὰρ τοῦ χαρίσματος τῆς αὐτῶν σωτηρίας λαμβάνουσι καὶ ταύτην τὴν δωρεὰν τῆς ταπεινοφροσύνης καὶ βούλονται τὸν αἶνον θεῷ προσφέρειν καὶ μὴ ἐκκακεῖν. καὶ ἑαυτοὺς δοκιμάσαντες πρὸς τὴν τοῦ θεοῦ ἄρρητον δοξολογίαν ἀξιοῦσι συμπαραλαβεῖν μεθ' ἑαυτῶν τὴν κτίσιν εἰς δοξολογίαν καὶ ἄρχονται λέγειν συμπεριειληφότες πᾶσαν τὴν ποίησιν. Διελόντες δὲ τὰ ποιήματα ἀπὸ τοῦ ποιήσαντος καὶ τὰ κτιστὰ ἀπὸ τοῦ κτίσαντός φασιν «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον». πάντα εἶπον καὶ οὐδὲν κατέλιπον.","english":"And when they wished to assign something to God, having searched the depths with the Holy Spirit in their heart, being holy, and having considered the heaven and all things in it, and the earth and all things beneath it, and all that exists, they deemed none of these worthy to be offered as an offering to God; for they did not have authority to offer to God things above themselves, and according to worth and according to authority they wished only to hymn God with hymns; for this is what is written: \"Offer a sacrifice of praise\" and \"A sacrifice of praise will glorify me.\" Already transforming the old covenant into the new, being prompted by the Holy Spirit, they have no need of sacrifices of animals or of whole burnt offerings; for they say, \"There is no place to offer a burnt offering, nor a sacrifice, nor an altar,\" since all things are encompassed. Wishing to offer such praise, and leaving aside their own smallness, they conduct themselves humbly; for \"everyone who exalts himself will be humbled, but he who humbles himself will be exalted.\" For along with the gift of their salvation they also receive this gift of humility, and they wish to offer praise to God and not to grow weary. And having tested themselves with regard to the ineffable glorification of God, they deem it worthy to take up with themselves creation for glorification, and they begin to speak, having encompassed all of creation. Having divided the creations from the creator and the created things from the creator, they say, \"Bless the Lord, all you works of the Lord.\" They said \"all\" and left out nothing.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θύσατε θυσίαν αἰνέσεως","severity":"info","text":"Epiphanius conflates two Psalm verses: 'Offer a sacrifice of praise' (Ps 27:6 LXX) and 'A sacrifice of praise will glorify me' (Ps 50:23 LXX). The Greek text uses the same phrase θυσίαν αἰνέσεως in both.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔστι τόπος τοῦ καρπῶσαι οὐδὲ θυσία οὐδὲ θυσιαστήριον","severity":"info","text":"This phrase echoes the rabbinic lament after the Temple's destruction, but Epiphanius adapts it to Christian typology, interpreting the absence of physical sacrifice as a transition to spiritual praise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς γὰρ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται","severity":"info","text":"A proverbial saying found in the Gospels (e.g., Mt 23:12; Lk 14:11; 18:14) and in Proverbs (Pr 29:23 LXX). Epiphanius uses it to reinforce the theme of humility in worship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον","severity":"info","text":"A liturgical acclamation derived from Ps 103:24 LXX (εὐλογεῖτε πάντα τὰ ἔργα κυρίου). Epiphanius presents it as a call for all creation to join in praise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεταβαλόντες τὴν παλαιὰν εἰς καινὴν διαθήκην","severity":"info","text":"Epiphanius describes a typological shift from Old Testament animal sacrifice to New Testament spiritual praise, reflecting a common patristic hermeneutic (e.g., Barnabas, Justin Martyr).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διελόντες δὲ τὰ ποιήματα ἀπὸ τοῦ ποιήσαντος","severity":"info","text":"Epiphanius draws a clear ontological distinction between creator and created, a key anti-Arian move. The phrase 'divided the creations from the creator' reinforces Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 23.5 has a lacuna or corruption (περι23.5 ληφθέντων); the reading 'περιληφθέντων' (encompassed) is conjectural but supported by context."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ἵνα δὲ τὸ πνεῦμα τὸ ἅγιον χαρακτηρίσῃ τὴν τελείαν γνῶσιν εἰς τὸ εἰδέναι, ποῖον τὸ θεῖον ποῖα δὲ τὰ ὑπὸ τοῦ θεοῦ γενόμενα, ἵνα μὴ συμμίξωμεν τῷ ἀιδίῳ τὰ ἐξ οὐκ ὄντων γενόμενα, ἵνα μὴ ἀπολέσωμεν ἑαυτῶν τὴν διάνοιαν, ἀριθμῷ μὲν τὰ πάντα συνήγαγεν. ἀπεκάλυπτε γὰρ αὐτοῖς τὸ πνεῦμα τὸ ἅγιον ὡς καταξιωθεῖσιν ἅμα ἀγγέλοις εἶναι συνδιαίτοις τε γενομένοις ἀγγέλων, τὰ ἐν οὐρανοῖς καὶ τὰ ἐν τῇ γῇ καὶ τὰ ὑποκάτω τῆς γῆς καὶ λοιπὸν οὐκ ἠγνόουν. καί φασιν οἱ αὐτοὶ ἅγιοι παῖδες, ὡς προεῖπον· «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον» καὶ ἄρχονται ἀριθμεῖν τε καὶ διαιρεῖν ποῖα τὰ ἔργα ποῖα τὰ ποιήσαντα, ποῖα τὰ ἐργαζόμενα ποῖα δὲ τὰ ἐργασθέντα· καὶ ἀριθμοῦσιν οὐρανὸν γῆν ὕδατα ἐπάνω τοῦ οὐρανοῦ καὶ ἀγγέλους κτιστοὶ γὰρ οἱ ἄγγελοι καὶ θρόνους καὶ δυνάμεις κτιστὰ γὰρ ταῦτα, ἥλιον σελήνην ποιητὰ γὰρ καὶ οὐκ ἄκτιστα, νέφη καὶ νιφετούς, ἀνέμους χιόνας ἀστραπὰς βροντὰς γῆν θάλασσαν πηγὰς ἀβύσσους ποταμοὺς πᾶσαν ἀνθρωπότητα ὄρη πετεινὰ οὐρανοῦ, κτήνη","english":"so that the Holy Spirit might characterize perfect knowledge for understanding what the divine is and what the things brought into being by God are, so that we might not mix the eternal with things that came into being from non-being, so that we might not destroy our own understanding. It gathered everything together by number. For the Holy Spirit revealed to them, as they were deemed worthy to be with angels and to be companions of angels, the things in the heavens and on the earth and beneath the earth, and they were no longer ignorant. And these same holy children say, as I said before: \"Bless all the works of the Lord, the Lord,\" and they begin to count and to divide what the works are, what the things that make are, what the things that work are, and what the things that have been worked are. And they count heaven, earth, waters above the heaven, and angels—for angels are created—and thrones and powers—for these are created—sun, moon—for they are made and not uncreated—clouds and snowfalls, winds, snows, lightning, thunder, earth, sea, springs, abysses, rivers, all humanity, mountains, birds of the sky, cattle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἵνα δὲ τὸ πνεῦμα τὸ ἅγιον χαρακτηρίσῃ τὴν τελείαν γνῶσιν","severity":"info","text":"Epiphanius asserts that the Holy Spirit characterizes perfect knowledge, distinguishing the divine from created things to prevent confusion between the eternal and the contingent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄκτιστα","severity":"info","text":"The term 'uncreated' (ἄκτιστα) is used to contrast created entities like angels, thrones, and powers with the eternal divine nature, a key distinction in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον","severity":"info","text":"This phrase echoes the Song of the Three Children (Daniel 3:57 LXX), where the youths bless God for creation, a common proof-text in early Christian cosmology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συνδιαίτοις τε γενομένοις ἀγγέλων","severity":"info","text":"The notion that the holy children were deemed worthy to be companions of angels reflects Jewish and Christian traditions of angelic fellowship granted to the righteous, as in apocalyptic literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀριθμῷ μὲν τὰ πάντα συνήγαγεν","severity":"info","text":"The passage transitions from a theological principle to a catalog of creation enumerated by number, mirroring the structure of a hexaemeral or doxological list.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κτιστοὶ γὰρ οἱ ἄγγελοι","severity":"caution","text":"The assertion that angels are created (κτιστοί) is a deliberate anti-Origenist stance, as Origen had argued for the pre-existence of souls; Epiphanius insists on creaturely status for all spiritual beings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον' is ambiguous in syntax: it may mean 'bless all the works of the Lord, the Lord' or 'bless the Lord, all the works of the Lord'; the translation follows the former reading."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"καὶ ζῷα, ψυχὰς ὁσίων πνεύματα δικαίων, Ἀνανίαν Ἀζαρίαν Μισαήλ, ἱερεῖς καὶ δούλους θεοῦ. πάντα γὰρ ταῦτα ποιητά ἐστι καὶ κτιστά, ὑπὸ θεοῦ γεγονότα διὰ τοῦ Λόγου καὶ τοῦ ἁγίου πνεύματος· «τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν». ὅρα δέ, ἀγαπητὲ ἀδελφέ, πῶς τὰ πάντα ἠρίθμησαν πνεύματι ἁγίῳ φερόμενοι καὶ οὐκ ἠρίθμησαν υἱὸν ἐν τοῖς ποιήμασιν, ἀλλ' οὔτε ἅγιον πνεῦμα, ἀλλ' ἔγνωσαν τὴν αὐτὴν θεότητα εἶναι ἐν τριάδι καὶ τὴν αὐτὴν τριάδα εἶναι ἐν μιᾷ θεότητι. καὶ ἐδόξασαν πατέρα ἐν υἱῷ καὶ υἱὸν ἐν πατρὶ σὺν ἁγίῳ πνεύματι, μίαν ἁγιαστείαν μίαν λατρείαν μίαν θεότητα μίαν δοξολογίαν.\n\nἈλλὰ πάντως καὶ τοῦτο τολμᾷ ὁ διάβολος κινεῖν ἐν τοῖς ἀνθρώποις, ἀπιστίας τολμηρίαν καταψεύσασθαι τῶν ἁγίων παίδων πλάσαι καὶ εἰπεῖν· οὐκ ᾔδεισαν εἰπεῖν ὄνομα ἁγίου πνεύματος· Ἰου25.2 δαῖοι γὰρ ἦσαν καὶ οὐδὲ υἱὸν ᾔδεισαν, Ἰουδαῖοι ὄντες. εὐθὺς δὲ οἱ λόγοι ἐλέγχουσι τῶν κακοδόξων τὴν ἀπιστίαν. φησὶ γάρ «καὶ ἦν τὸ πρόσωπον τοῦ τετάρτου ὡς πρόσωπον υἱοῦ θεοῦ». ἰδοὺ ὄνομα υἱοῦ θεοῦ· ἄρα οὐκ ἔστιν ἄγνοια περὶ τούτου * καὶ πρὸ τοῦ χρόνου τοῦ τῆς καμίνου, ὅτι «ἐπλήσθη Δανιὴλ πνεύματος ἁγίου καὶ εἶπε καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος αὐτῆς, καὶ ἐπέστρεψαν εἰς τὸ κριτήριον» καὶ ἔκρινε τοὺς πρεσβυτέρους πνεύματι ἁγίῳ ἐμφορούμενος. ἄρα οὖν ᾔδεισαν τὸν υἱὸν καὶ ᾔδεισαν τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον καὶ οὐκ ἀγνοίας χάριν οὐκ εἶπον τὰ ὀνόματα, ἀλλ' ἀσφαλείας ἕνεκα.","english":"and animals, souls of the righteous, spirits of the just, Ananias, Azarias, Misael, priests and servants of God. For all these things are made and created, having come into being by God through the Word and the Holy Spirit: \"for by the word of the Lord the heavens were established, and by the spirit of his mouth all their power.\" See, beloved brother, how they enumerated all things, borne by the Holy Spirit, and they did not enumerate the Son among the creations, nor the Holy Spirit, but they recognized the same divinity to be in a triad and the same triad to be in one divinity. And they glorified the Father in the Son and the Son in the Father together with the Holy Spirit, one sanctity, one worship, one divinity, one doxology.\n\nBut certainly the devil dares to stir this up among men, the audacity of unbelief to falsely accuse the holy children and to say: they did not know to speak the name of the Holy Spirit; for they were Jews and did not know the Son either, being Jews. But immediately the words refute the unbelief of the heterodox. For it says, \"and the face of the fourth was like the face of the Son of God.\" Behold the name of the Son of God; therefore there is no ignorance concerning this, and before the time of the furnace, that \"Daniel was filled with the Holy Spirit and said, 'I am pure from her blood,' and they returned to the judgment\" and he judged the elders, being filled with the Holy Spirit. Therefore they knew the Son and they knew the Father and the Holy Spirit, and it was not for lack of knowledge that they did not speak the names, but for the sake of caution.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν","severity":"info","text":"A paraphrase of Psalm 33:6 (LXX 32:6), which reads 'τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν' and continues with 'τῷ πνεύματι' language, though the exact phrasing is adapted.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ποιητά","severity":"info","text":"The Greek term 'ποιητά' (made) is paired with 'κτιστά' (created) to emphasize that all listed entities are created, not eternal, a key anti-Arian point.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνανίαν Ἀζαρίαν Μισαήλ","severity":"info","text":"The three youths from the Book of Daniel (Dan 1:6-7, 3:23-25 LXX) are invoked as exemplars of pre-incarnational knowledge of the Trinity, a common patristic trope.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Epiphanius counters a charge that the youths, as Jews, could not have known the Son or Holy Spirit, reflecting 4th-century debates over Jewish vs. Christian knowledge of the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἦν τὸ πρόσωπον τοῦ τετάρτου ὡς πρόσωπον υἱοῦ θεοῦ","severity":"info","text":"A citation from Daniel 3:92 (LXX Theodotion), where the fourth figure in the furnace is described as 'like the Son of God', used by Epiphanius to prove pre-Christian knowledge of the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ πάντως","severity":"info","text":"The phrase 'But certainly' marks a rhetorical shift from positive exposition to refutation of a heretical objection, a common pattern in Epiphanius' polemical style.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by * after 'περὶ τούτου', where the sense is restored from context as 'καὶ πρὸ τοῦ χρόνου'.","The phrase 'πνεύματι ἁγίῳ φερόμενοι' could be read as 'borne by the Holy Spirit' or 'inspired by the Holy Spirit'; the translation takes the former."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"«εὐλογεῖτε, γάρ φησιν, πάντα τὰ ἔργα κυρίου τὸν κύριον» καὶ οὐκ εἶπον, εὐλόγει υἱὸς τοῦ θεοῦ τὸν κύριον οὐδ' εὐλόγει ἅγιον πνεῦμα τὸν κύριον, ἀλλ' «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον». καὶ μή τις τῶν προφάσεις ἑαυτοῖς θηρωμένων εἴπῃ· ὅτι οὐκ εἶπον Χερουβὶμ ἢ Σεραφίμ· λοιπὸν οὐδὲ ταῦτά ἐστιν ἔργα τοῦ θεοῦ. προέλαβε γὰρ ὁ θεῖος λόγος ἀσφαλίσασθαι τὰ πάντα κατὰ τῶν τὰς μηχανὰς ἑαυτοῖς ἐπινοούντων, προγινώσκων τὴν εἰς αὐτοὺς καὶ τοὺς παῖδας λύμην. τρισσῶς γὰρ τὸν ὕμνον ἐδιπλασίασαν οἱ ἅγιοι παῖδες οἱ αὐτοὶ τὰ κτιστὰ καὶ ποιητὰ εἰς ὕμνον θεοῦ προβαλλόμενοι καὶ πρῶτον φήσαντες «εὐλογητὸς εἶ, κύριε ὁ θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας», εἶτα μεθ' ἕτερα «εὐλογημένος εἶ ὁ καθήμενος ἐπὶ τῶν Χερουβίμ» καὶ πάλιν «εὐλογημένος εἶ ὁ καθήμενος ἐπὶ θρόνου δόξης τῆς βασιλείας σου» καί «εὐλογημένος εἶ ὁ βλέπων ἀβύσσους, καθήμενος ἐπὶ Χερουβίμ»· ἵνα ἀπὸ τοῦ εἰπεῖν τὸν θρόνον νοήσῃς Σεραφὶμ καὶ Χερουβίμ, καὶ ἀπὸ τοῦ ὀνόματος τῶν Χερουβὶμ καὶ ἀβύσσων καὶ θρόνου ἡγιασμένου καὶ λοιπῶν πάντων ὀνομάτων νοήσῃς ἀπὸ τοῦ ἀριθμοῦ πάντων τῶν ὠνομασμένων ὅτι ἐκ τῶν ἔργων εἰσὶ τοῖς ἄλλοις συναριθμούμενα. καλέσαντες γὰρ εἰς ὕμνον ταῦτα πάντα εὐθὺς ἐπιφέρουσι λέγοντες «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον», ἵνα Γαβριὴλ καὶ Μιχαὴλ εὐλογήσῃ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα.","english":"Bless, for it says, all the works of the Lord the Lord,\" and they did not say, \"Let the Son of God bless the Lord,\" nor \"Let the Holy Spirit bless the Lord,\" but \"Bless, all the works of the Lord the Lord.\" And let none of those who hunt for pretexts for themselves say: \"Because they did not say Cherubim or Seraphim, therefore these also are not works of God.\" For the divine word anticipated securing everything against those who devise machinations for themselves, foreknowing the harm to them and to the children. For the same holy children triply doubled the hymn, putting forward created and made things in praise of God, and first saying, \"Blessed are you, Lord God of our fathers, and praiseworthy and glorified is your name for ever,\" then after other things, \"Blessed are you who sit upon the Cherubim,\" and again, \"Blessed are you who sit upon the throne of the glory of your kingdom,\" and \"Blessed are you who see the abysses, sitting upon the Cherubim,\" so that from the mention of the throne you may understand Seraphim and Cherubim, and from the name of the Cherubim and abysses and sanctified throne and all the rest of the names, you may understand from the number of all those named that they are among the works, counted together with the others. For having called all these things into the hymn, they immediately add, saying, \"Bless, all the works of the Lord the Lord,\" so that Gabriel and Michael may bless the Father and the Son and the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον","severity":"info","text":"Epiphanius quotes the hymn of the three youths (Dan 3:52-90 LXX), specifically the refrain 'Bless, all the works of the Lord the Lord.' The Greek text of Daniel used here differs from the MT.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισσῶς γὰρ τὸν ὕμνον ἐδιπλασίασαν","severity":"info","text":"The phrase 'triply doubled the hymn' refers to the threefold repetition of the doxology in the Song of the Three Youths, a liturgical expansion known in early Christian hymnody.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφάσεις ἑαυτοῖς θηρωμένων","severity":"info","text":"The phrase 'those who hunt for pretexts for themselves' likely targets Gnostic or Arian exegetes who denied the created status of angels, a polemical trope in Epiphanius.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προέλαβε γὰρ ὁ θεῖος λόγος ἀσφαλίσασθαι","severity":"info","text":"Epiphanius argues that the divine word (i.e., the scriptural text) preemptively safeguards against heretical misinterpretation by including all created beings in the call to bless.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γαβριὴλ καὶ Μιχαὴλ εὐλογήσῃ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα","severity":"info","text":"The mention of Gabriel and Michael blessing the Trinity reflects a late 4th-century liturgical practice where angels were invoked in doxologies, as seen in contemporary Syrian and Egyptian sources.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐλογεῖτε, γάρ φησιν, πάντα τὰ ἔργα κυρίου τὸν κύριον","severity":"caution","text":"The Greek text has a minor grammatical irregularity: 'εὐλογεῖτε' is imperative plural, but the subject 'πάντα τὰ ἔργα' is neuter plural, which may be a Septuagintal construction or a scribal error.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the children' (τοὺς παῖδας) is ambiguous: it could mean the three youths themselves or later Christian readers. The reading taken is the former, as the context discusses their hymn."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Σεμνοὶ δὲ ἄγγελοι ἐν οὐρανῷ τὸν ἐπινίκιον ὕμνον ᾄδουσι, σὺν Σεραφὶμ καὶ Χερουβὶμ τὴν τριάδα ὁμοδόξως καὶ ὁμοστοίχως καὶ ὁμοουσίως δοξάζοντες καὶ λέγοντες τό «ἅγιος ἅγιος ἅγιος», τρεῖς φωνὰς ἀποτελοῦντες, ἐν ἑνότητι δὲ λέγοντες καὶ οὐ πολυωνύμως. οὐ γὰρ λέγουσιν ἅγιος τέταρτον, ἵνα μὴ προσθῶσι τι τῇ τῆς τριάδος ὀνομασίᾳ· οὐ λέγουσι δὶς τὸ ἅγιος. ἵνα μὴ ἐλλιπὴς εἴη ἡ δόξα τῆς τελειότητος, ἀλλὰ τρίς, ἵνα πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα ἐν τῇ αὐτῇ τιμῇ ἁγιάσωσι. καὶ οὐ λέγουσιν ἅγιος καὶ ἡμιάγιος, ἀλλ' ἴσως λέγουσι τὸ ἅγιος, μιᾷ φωνῇ καὶ ἑνὶ λόγῳ καὶ μιᾷ\n\nτελειότητι τριάδα δοξάζοντες ὁμοῦ ἐν ἑνότητι καὶ ἑνότητα ἐν τριάδι. ταύτην γὰρ τὴν γνῶσιν ἦλθεν ὁ μονογενὴς υἱὸς τοῦ θεοῦ ἡμᾶς διδάξαι, ταύτην τὴν σύνεσιν ἡμῖν ἐκήρυξε τὸ ἅγιον πνεῦμα, ταύτην τὴν τελειότητα ἀπεκάλυψεν ἡμῖν ὁ πατήρ· ἐν ἀληθείᾳ ταύτην τὴν ζωὴν ἐχαρίσατο ἡμῖν σαρκωθεὶς ὁ Λόγος, ταύτην τὴν οἰκοδομὴν ᾠκοδόμησεν ἡμῖν τὸ ἅγιον πνεῦμα. «εἴ τις γὰρ ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον χρυσίον ἄργυρον λίθους τιμίους ξύλα χόρτον καλάμην» καὶ τὰ ἑξῆς. οὐ γὰρ ἔστιν ἄλλος θεμέλιος· «θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός», ὁ υἱὸς τοῦ θεοῦ, «οὗ ἐσμεν οἰκοδομή, καὶ οὗ ἐσμεν γεώργιον», «οἰκοδομηθέντες ἐπὶ τὸν θεμέλιον προφητῶν τε καὶ ἀποστόλων», τοῦ εἰδέναι τὴν ἡμῶν οἰκοδομὴν στερεὰν οὖσαν ἐν ἀληθείᾳ καὶ τὸν ἡμῶν θεμέλιον ἀεὶ ὄντα καὶ μὴ ἀρξάμενον τοῦ εἶναι.","english":"The reverend angels in heaven sing the triumphal hymn, together with the Seraphim and Cherubim, glorifying the Trinity with like glory, like order, and like substance, and saying the “Holy, Holy, Holy,” uttering three voices, but speaking in unity and not with many names. For they do not say “Holy” a fourth time, lest they add something to the name of the Trinity; they do not say “Holy” twice, lest the glory of perfection be deficient, but three times, that they may sanctify Father and Son and Holy Spirit in the same honor. And they do not say “Holy” and “half-holy,” but they say “Holy” equally, with one voice and one word and one perfection, glorifying the Trinity together in unity and unity in Trinity. For this knowledge the only-begotten Son of God came to teach us, this understanding the Holy Spirit proclaimed to us, this perfection the Father revealed to us; in truth this life the Word incarnate bestowed upon us, this edifice the Holy Spirit built for us. “For if anyone builds upon this foundation gold, silver, precious stones, wood, grass, straw,” and so forth. For there is no other foundation; “for no one can lay another foundation besides the one that is laid, which is Jesus Christ,” the Son of God, “of whom we are the building, and of whom we are the cultivation,” “built upon the foundation of prophets and apostles,” that we may know that our building is firm in truth and that our foundation always exists and did not begin to be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοουσίως","severity":"info","text":"The adverb 'homoousiōs' (of like substance) is a key Nicene term, asserting the consubstantiality of the Trinity. Epiphanius uses it to align angelic doxology with orthodox theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος ἅγιος ἅγιος","severity":"info","text":"The Trisagion ('Holy, Holy, Holy') echoes Isaiah 6:3 (LXX) and the Sanctus of the liturgy. Epiphanius interprets the threefold repetition as a Trinitarian confession.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴ τις γὰρ ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον χρυσίον ἄργυρον λίθους τιμίους ξύλα χόρτον καλάμην","severity":"info","text":"This appears to be a loose citation or paraphrase of 1 Corinthians 3:12-13, where Paul speaks of building on the foundation of Christ. Epiphanius adapts it to his argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός","severity":"info","text":"This is a direct quotation of 1 Corinthians 3:11, identifying Christ as the only foundation. Epiphanius uses it to exclude any other basis for Christian teaching.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Epiphanius combats Arian and Eunomian subordinationism by insisting that the three divine persons are glorified with equal honor (ἴσως) and without gradation (οὐ λέγουσιν ἅγιος καὶ ἡμιάγιος).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from angelic doxology to a series of parallel clauses (ταύτην... ταύτην... ταύτην...), each attributing a distinct action to a Trinitarian person, reinforcing unity in diversity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρεῖς φωνὰς ἀποτελοῦντες' could mean 'uttering three voices' or 'completing three sounds'; the sense is that the threefold 'Holy' is a single utterance with three aspects.","The citation 'εἴ τις γὰρ ἐποικοδομεῖ...' is not verbatim from any known Pauline text; it may be a conflation or a paraphrase of 1 Cor 3:12-13."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ἀλλ' «οὐκ ἐν πᾶσιν ἡ γνῶσις» κατὰ τὸν ἀποστολικὸν λόγον, ἀλλ' ἐν τοῖς καταξιω26.7 θεῖσι πνεύματι ἁγίῳ τὰ τῆς ἀληθείας εἰδέναι μυστήρια. αὐτὸς γὰρ ὁ ἀποκαλύψας ἑαυτὸν καὶ τὸν ἑαυτοῦ πατέρα καὶ τὸ ἅγιον πνεῦμα ἐπιμεμφόμενός τινας τῶν ἐν ἀγνωσίᾳ ἔλεγεν «οὐκ οἴδατε τὰς γραφὰς οὐδὲ τὴν δύναμιν αὐτῶν» καὶ πάλιν ἀλλαχόθι «ὁ ἔχων ὦτα ἀκούειν ἀκουέτω» καὶ πάλιν «εἰ ᾔδεις τίς ἐστιν ὁ ζητῶν παρὰ σοῦ πιεῖν, σὺ ἂν ᾔτησας» τῇ Σαμαρείτιδι ἔλεγε, καὶ πάλιν «οὐκ οἴδατε οἵου πνεύματός ἐστε». ἄρα οὖν «ἡ γνῶσις οὐκ ἐν πᾶσι»· «χαρίσματα γὰρ ἔχει ἕκαστος ἐκ θεοῦ διάφορα». καί φησιν ὁ ἅγιος λόγος «ᾧ δίδοται περισσότερον, περισσότερον ἀπαιτήσουσιν αὐτόν», ὡς τινῶν μὲν λαμβανόντων βραχύ, τινῶν δὲ οὐδ' ὅλως, ἄλλων δὲ περισσοτέρως εἰληφότων.\n\nΚαὶ ὅτι μὲν ταῦτα οὕτως ἔχει ἐξ αὐτῶν τῶν ἐν ταῖς θείαις γραφαῖς εἰρημένων ἔστιν εὑρεῖν. τῆς γὰρ θείας γραφῆς πνευματικῶς διαλεγομένης τὰ πλεῖστα, μάλιστα περὶ τῆς ἡμετέρας ζωῆς, γνώσεως δέ φημι τοῦ κυρίου, ὅσα γὰρ ἐστὶ βαθύτερα καὶ περισσοτέρως τὴν ἡμετέραν ψυχὴν ἀπασφαλιζόμενα ῥήματα, ταῦτα εἰς πρόσκομμα τοῖς τὴν γνῶσιν θεοῦ μὴ κατειληφόσι συμβέβηκεν, ὥς φησιν Ὠσηὲ ὁ προφήτης «τίς συνετὸς καὶ συνήσει ταῦτα;» καί «ᾧ λόγος γνώσεως κυρίου δίδοται, καὶ γνώσεται αὐτά· ὅτι εὐθεῖαι αἱ ὁδοὶ κυρίου, ἀσεβεῖς δὲ προσκόψουσιν ἐν αὐταῖς». εὐθεῖαι μὲν γάρ εἰσιν, ἀλλ' οἱ ἀσεβεῖς προσκόπτουσι ἐν ταῖς ὁδοῖς κυρίου, ἀναιτίων τούτων οὐσῶν ἀνθρώποις προσκόμματος. οἱ γοῦν προσκόπτοντες τῷ λίθῳ τοῦ προσκόμματος ἀδιαφόρως προσκόπτουσι·","english":"But \"knowledge is not in all,\" according to the apostolic saying, but in those deemed worthy by the Holy Spirit to know the mysteries of truth. For He who revealed Himself and His own Father and the Holy Spirit, reproaching some of those in ignorance, said, \"You do not know the Scriptures nor their power,\" and again elsewhere, \"He who has ears to hear, let him hear,\" and again, \"If you knew who it is that asks to drink from you, you would have asked,\" He said to the Samaritan woman, and again, \"You do not know of what spirit you are.\" Therefore, \"knowledge is not in all\"; \"for each has different gifts from God.\" And the holy word says, \"To whom more is given, more will be demanded of him,\" as some receive little, some not at all, and others receive more abundantly.\n\nAnd that these things are so can be found from what is said in the divine Scriptures themselves. For the divine Scripture, speaking spiritually for the most part, especially concerning our life—I mean knowledge of the Lord—whatever words are deeper and more securely fortify our soul, these have become a stumbling block to those who have not attained knowledge of God, as the prophet Hosea says, \"Who is wise and will understand these things?\" and \"To whom a word of knowledge of the Lord is given, he will know them; for the ways of the Lord are straight, but the impious will stumble on them.\" For they are straight, but the impious stumble on the ways of the Lord, these ways being blameless of any stumbling to men. So those who stumble on the stone of stumbling stumble indiscriminately.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐν πᾶσιν ἡ γνῶσις","severity":"info","text":"Epiphanius cites an apostolic saying not directly found in the NT; possibly a paraphrase of 1 Cor 12 or a similar Pauline passage on spiritual gifts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ οἴδατε τὰς γραφὰς οὐδὲ τὴν δύναμιν αὐτῶν","severity":"info","text":"This saying is not a direct NT quotation; Epiphanius may be paraphrasing Jesus' rebuke of ignorance, possibly from the Gospels or apocryphal tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ ᾔδεις τίς ἐστιν ὁ ζητῶν παρὰ σοῦ πιεῖν, σὺ ἂν ᾔτησας","severity":"info","text":"Epiphanius attributes this to Jesus speaking to the Samaritan woman; it is not in the canonical Gospel of John (cf. John 4:7-9) and may derive from oral tradition or a variant text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς συνετὸς καὶ συνήσει ταῦτα;","severity":"info","text":"This is a loose citation of Hosea 14:9 (LXX: τίς συνετὸς καὶ συνήσει ταῦτα;), used to underscore the obscurity of divine knowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾧ λόγος γνώσεως κυρίου δίδοται, καὶ γνώσεται αὐτά· ὅτι εὐθεῖαι αἱ ὁδοὶ κυρίου, ἀσεβεῖς δὲ προσκόψουσιν ἐν αὐταῖς","severity":"info","text":"This is a composite citation of Hosea 14:9-10 (LXX), with the phrase about stumbling added; Epiphanius adapts the prophetic text to his argument on knowledge and stumbling.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσκόπτοντες τῷ λίθῳ τοῦ προσκόμματος","severity":"info","text":"The phrase 'stone of stumbling' echoes a common patristic metaphor (cf. Rom 9:33, 1 Cor 3:19) for obstacles to understanding Scripture, here applied to the impious.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural citations (e.g., 'You do not know the Scriptures nor their power') is uncertain; they may be paraphrases or from non-canonical traditions.","The phrase 'stone of stumbling' may be a direct allusion to Paul or a general proverb; Epiphanius does not specify."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"«προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος» καὶ ἐσκανδαλίσθησαν. εὐθὺς μὲν γὰρ οἱ Ἰουδαῖοι ὁρῶντες τὸν μονογενῆ υἱὸν τοῦ θεοῦ ἐν σαρκὶ ἐληλυθότα θεοσημείας ἐργαζόμενον καὶ μὴ κατηξιωμένοι τῆς γνώσεως τῆς ἐπουρανίου ἔλεγον «τίς ἐστιν ὁ ἄνθρωπος οὗτος, ὃς λαλεῖ βλασφημίας;» καὶ ἄλλοτε «εἰ ἦν ὁ ἄνθρωπος οὗτος ἐκ θεοῦ, οὐκ ἂν ἔλυε τὸ σάββατον». ἄρα οὖν τὴν θεότητα ἠγνόουν, ἄνθρωπον δὲ ψιλὸν μόνον αὐτὸν ἐνόμιζον. οἱ δὲ καὶ θεὸν αὐτὸν ἐγνωκότες, ἀγνοήσαντες δὲ τὴν τελείαν αὐτοῦ δόξαν, ἀκούσαντες τὰ ἐν βάθει περὶ αὐτοῦ εἰρημένα ῥήματα καὶ κατὰ τὴν εἰς ἡμῶν πραγματευθεῖσαν σωτηρίαν σαρκὸς οἰκονομίαν, σφαλλόμενοι εἰς τὴν αὐτοῦ θεότητα κακοδο27.6 ξοῦσιν. ἔσφαλλε γὰρ αὐτοὺς ἡ διάνοια. ὡς γὰρ οἱ Ἰουδαῖοι ἐσφάλησαν ἀκούσαντες, οὕτω καὶ αὐτοὶ ἀκούοντες ἐσφάλλοντο. ἐκεῖνοι γὰρ ἑώρων τὰ ἐν προφήταις προειρημένα, εἰς δὲ τὴν ἔνσαρκον Χριστοῦ παρουσίαν πληρωθέντα ἀγνοοῦντες ἐταράχθησαν. καὶ οὗτοι πάλιν διὰ τὴν αὐτοῦ οἰκονομίαν τὰ προειρημένα ἀκούοντες, ψιλῶς δὲ αὐτὰ νοοῦντες ταράσσονται καὶ προβάλλονται εἰς τὴν ἑαυτῶν καταστροφὴν τὰ εἰς τὴν ἡμῶν οἰκοδομὴν εἰρημένα καὶ φασίν· ἀλλ' εἶπεν «ἐγὼ","english":"They stumbled against the stone of stumbling and were scandalized. For immediately the Jews, seeing the only-begotten son of God come in the flesh working divine signs and not having been deemed worthy of the heavenly knowledge, said, \"Who is this man who speaks blasphemies?\" and at other times, \"If this man were from God, he would not break the Sabbath.\" Therefore they were ignorant of his divinity and considered him only a mere man. But those who recognized him as God, yet were ignorant of his perfect glory, hearing the words spoken in depth about him and the economy of the flesh contrived for our salvation, err and hold false opinions concerning his divinity. For their understanding led them astray. For just as the Jews were led astray by what they heard, so too these were led astray by what they heard. For the Jews saw what was foretold in the prophets, but being ignorant of its fulfillment in the incarnate presence of Christ, they were disturbed. And these again, hearing the things foretold on account of his economy, but understanding them superficially, are disturbed and set forth for their own destruction what was said for our edification, and they say: \"But he said, 'I","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος","severity":"info","text":"Epiphanius uses the proverbial phrase 'stone of stumbling' to characterize the Jews' and heretics' failure to grasp Christ's dual nature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονογενῆ υἱὸν τοῦ θεοῦ","severity":"info","text":"'Only-begotten son of God' is a standard Christological title, here emphasizing the unique incarnation that the Jews fail to recognize.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἐστιν ὁ ἄνθρωπος οὗτος, ὃς λαλεῖ βλασφημίας;","severity":"info","text":"This is a paraphrase of Jewish objections to Jesus, echoing Gospel accounts (e.g., John 8:48-49) where Jesus is accused of blasphemy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ δὲ καὶ θεὸν αὐτὸν ἐγνωκότες, ἀγνοήσαντες δὲ τὴν τελείαν αὐτοῦ δόξαν","severity":"info","text":"Epiphanius distinguishes two groups: Jews who deny Christ's divinity, and heretics (likely Arians or similar) who acknowledge his divinity but misunderstand his full glory and economy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς γὰρ οἱ Ἰουδαῖοι ἐσφάλησαν ἀκούσαντες, οὕτω καὶ αὐτοὶ ἀκούοντες ἐσφάλλοντο","severity":"info","text":"Epiphanius draws a parallel between Jewish misunderstanding of prophecy and heretical misunderstanding of Christ's economy, using a symmetrical comparison.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προβάλλονται εἰς τὴν ἑαυτῶν καταστροφὴν τὰ εἰς τὴν ἡμῶν οἰκοδομὴν εἰρημένα","severity":"info","text":"Epiphanius accuses heretics of misusing scriptural passages meant for edification, turning them to their own destruction—a common polemical trope in anti-heretical literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'ἐγὼ', leaving the quotation incomplete; the English draft supplies 'I' but the full reference is uncertain."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ἀπέρχομαι πρὸς τὸν θεόν μου καὶ θεὸν ὑμῶν καὶ πατέρα μου καὶ πατέρα ὑμῶν»· ὁρᾷς ὅτι καὶ αὐτὸς ἕν ἐστι τῶν κτισμάτων, βλασφημοῦντες τολμῶσι λέγειν. Βλέπεις τοίνυν ὅτι σφάλλει αὐτοὺς ἡ τῆς ἐνσάρκου παρουσίας οἰκονομία. ἀναλάβωσι γὰρ ἐξ ὑπαρχῆς καὶ ἐρωτήσωσι χρόνους ἢ καιρούς· «αἱ γὰρ διέξοδοι αὐτοῦ» φησίν «ἀφ' ἡμερῶν αἰῶνος». ἴδωμεν τοίνυν τὰ πρὸ τούτων. φησὶν ὁ πατήρ «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», καὶ οὐκ εἶπε, ποιήσω ἄνθρωπον κατ' εἰκόνα ἐμήν. ἐλέγχθητι ὁ ἔχων πεπωρωμένην τὴν καρδίαν κατὰ τὸ γεγραμμένον «ἀλλ' ἐπωρώθη ἡ καρδία αὐτῶν» καὶ μάθε τὸν υἱὸν ὄντα ἀεὶ πρὸς τὸν πατέρα· τὸ γὰρ εἰπεῖν ποιήσωμεν οὐχ ἑνός ἐστι σημαντικόν, ἀλλὰ πατρὸς λέγοντος πρὸς τὸν υἱόν. ἐλέγχθητι καὶ ὁ λέγων τὸν υἱὸν ἀνόμοιον τῷ πατρί· ἐν τῷ γὰρ εἰπεῖν αὐτὸν κατ' εἰκόνα ἡμετέραν οὐ διέκρινεν ὁμοίωσιν υἱοῦ ἀπὸ πατρὸς οὐδὲ διεῖλέ τι τῆς ταυτότητος τοῦ πατρὸς πρὸς τὸν υἱόν. οὐ γὰρ εἶπε κατ' εἰκόνα ἐμὴν ἢ κατ' εἰκόνα σήν, ἀλλὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος μίαν οὐσίαν ἐδήλωσε καὶ θεότητα. φησὶ γάρ «κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», ὡς εἶναι μὲν μίαν τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος τὴν θεότητα, ἄνθρωπον δὲ γεγονέναι κατ' εἰκόνα τῆς μιᾶς θεότητος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. ἐλέγχθητι καὶ σύ, Ἄρειε, καὶ ἄκουε τὸν πατέρα λέγοντα τῷ υἱῷ «ποιήσωμεν» συνδημιουργὸν καλοῦντα τὸν υἱόν. πολλάκις γὰρ ἀκήκοά τινας λέγοντας, ὅτι ὁ υἱὸς ἐποίησεν οὐδέν, ἀλλὰ «δι' αὐτοῦ ἐγένετο» τὰ γενόμενα.","english":"I go to my God and your God and my Father and your Father.” Do you see that they dare to say that He Himself is one of the creatures, blaspheming? You see, then, that the economy of the incarnate presence misleads them. For let them take up from the beginning and ask about times or seasons: “For His goings out,” it says, “are from the days of eternity.” Let us therefore examine what came before these. The Father says, “Let us make man according to our image and likeness,” and He did not say, “I will make man according to my image.” Be refuted, you who have a hardened heart, according to what is written, “But their heart was hardened,” and learn that the Son is always with the Father; for saying “let us make” is not indicative of one, but of the Father speaking to the Son. Be refuted also, you who say the Son is unlike the Father; for in saying “according to our image,” He did not distinguish the likeness of the Son from the Father nor did He separate any of the identity of the Father with the Son. For He did not say “according to my image” or “according to your image,” but He revealed one essence and divinity of the Father and of the Son and of the Holy Spirit. For He says, “according to our image and likeness,” so that the divinity of the Father and of the Son and of the Holy Spirit is one, but man has come to be according to the image of the one divinity of Father and Son and Holy Spirit. Be refuted also, you, Arius, and hear the Father saying to the Son, “let us make,” calling the Son a co-creator. For I have often heard some saying that the Son made nothing, but that “through Him” the things that came to be were made.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ γὰρ διέξοδοι αὐτοῦ ἀφ' ἡμερῶν αἰῶνος","severity":"info","text":"Epiphanius quotes a scriptural phrase, likely from the LXX, to argue for the Son's eternal preexistence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν","severity":"info","text":"The Father's words echo Genesis 1:26 LXX, where the plural 'ποιήσωμεν' is interpreted as addressing the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλ' ἐπωρώθη ἡ καρδία αὐτῶν","severity":"info","text":"A citation from the Old Testament (cf. Exodus 9:35 LXX) used to rebuke hardened hearts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄρειε","severity":"info","text":"Epiphanius directly addresses Arius, the presbyter whose teaching that the Son is a creature was condemned at Nicaea (325).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδημιουργόν","severity":"info","text":"The term 'co-creator' asserts the Son's active role in creation, countering Arian claims that the Son made nothing.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐλέγχθητι","severity":"info","text":"The repeated imperative 'Be refuted' structures the passage as a series of polemical addresses to opponents.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of 'αἱ γὰρ διέξοδοι αὐτοῦ ἀφ' ἡμερῶν αἰῶνος' is not identified in the text; it may be a loose citation or a lost source."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"εἰ δι' αὐτοῦ δὲ γέγονε, καὶ αὐτὸς ἐποίησεν, ὡς σαφῶς ἀποδέδεικται. ὁ γὰρ ἀρχιτέχνης Λόγος πάντων ἐστὶ ποιητὴς καὶ δι' αὐτοῦ πατὴρ ἐργάζεται. ἀκουέτωσαν γὰρ αὐτοῦ σαφῶς λέγοντος «ὁ πατήρ μου ἐργάζεται ἕως ἄρτι, κἀγὼ ἐργάζομαι»· καὶ γὰρ ὧδε τὸν πατέρα ἑαυτοῦ συνδημιουργὸν καλεῖ ἐν τῷ λέγειν τοῦτο. ἀλλὰ πάλιν μή σε ἀπατάτω ἡ διάνοια καὶ προσέλθῃς τῷ υἱῷ ὡς δούλῳ καὶ μὴ ὡς ἀληθινῷ δεσπότῃ. εἰ γὰρ δοῦλος ἦν καὶ οὐκ ἀληθινὸς δεσπότης, πῶς μορφὴν δούλου ἀνέλαβεν ἐλθὼν ὁ ἐν μορφῇ θεοῦ ὑπάρχων; πῶς δὲ ἐκένου ἑαυτόν, εἰ μὴ εἶχε τὸ τέλειον; ὡς θεῷ οὖν τελείῳ πρόσελθε τῷ υἱῷ καὶ ὡς υἱῷ γνησίῳ ὄντι παρὰ πατρός. Καὶ μὴ διὰ κακόνοιαν εἴπῃς· ἀλλὰ ὁ πατὴρ εἶπε τῷ υἱῷ «ποιήσωμεν», ὁ δὲ υἱὸς οὐκ εἶπε τῷ πατρί «ποιήσωμεν» καὶ ὁ υἱὸς οὐ λέγει ὅτι ἐγὼ ἐργάζομαι καὶ ὁ πατήρ μου ἐργάζεται, ἀλλὰ τὸν πατέρα τάττει πρῶτον λέγοντα καὶ ἐργαζόμενον. τοῦτο γὰρ ἠλιθίως λέγεις καὶ πολλὰς ἀρχὰς θέλεις νοεῖν τὸ θεῖον. μία δέ ἐστιν ἀρχὴ καὶ ἡ αὐτὴ μία θεότης, οὐδαμοῦ δὲ ἐνταῦθα ὁ υἱὸς λέγει «θεός μου». οὐκ ἀρνούμενος δὲ τοῦ υἱοῦ τὴν πρὸς τὸν πατέρα τιμὴν λέγω, ἀλλὰ πῶς ἔχει ἡ τῆς θεότητος ἀκολουθία. καὶ πάλιν «ἤκουσεν Ἀδάμ» φησί «τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν»· καὶ οὐδαμοῦ φησιν ὁ υἱὸς θεόν μου καὶ θεὸν ὑμῶν, ἀλλὰ θεὸν αὐτοτελῆ ἐνταῦθα λέγει. καὶ πάλιν «καὶ ἐλάλησεν ὁ θεὸς τῷ Νῶε» καὶ οὐδαμοῦ ἐμφέρεται ἡ τοιαύτη λέξις. «καὶ ὤφθη» φησίν «ὁ θεὸς τῷ Ἀβραάμ, καθεζομένου αὐτοῦ πρὸς τῇ δρυῒ τῇ Μαμβρή· καὶ ἰδοὺ τρεῖς ἄνδρες, καὶ ἔδραμεν εἰς συνάντησιν καὶ προσεκύνησεν ἐπὶ τὴν γῆν καὶ εἶπεν·","english":"If it came to be through Him, then He Himself made it, as has been clearly demonstrated. For the master-builder Word is the maker of all things, and through Him the Father works. Let them hear Him clearly saying, “My Father works until now, and I work.” For here He calls His own Father a co-creator in saying this. But again, do not let your mind deceive you, and approach the Son as a slave and not as a true master. For if He were a slave and not a true master, how could He, who exists in the form of God, have taken on the form of a slave when He came? And how could He have emptied Himself, if He did not possess perfection? Therefore approach the Son as a perfect God and as a genuine Son from the Father. And do not say out of ill will: “But the Father said to the Son, ‘Let us make,’ while the Son did not say to the Father, ‘Let us make,’ and the Son does not say, ‘I work and my Father works,’ but He places the Father first as speaking and working.” For you say this foolishly and wish to conceive of the divine as having many principles. There is one principle and the same one divinity, and nowhere here does the Son say “my God.” I do not say this to deny the honor of the Son toward the Father, but such is the sequence of the divinity. And again, “Adam heard,” it says, “God walking in the garden in the evening.” And nowhere does the Son say “my God and your God,” but here He speaks of God as self-sufficient. And again, “And God spoke to Noah,” and nowhere is such a phrase found. “And God appeared,” it says, “to Abraham, as he sat by the oak of Mamre; and behold, three men, and he ran to meet them and prostrated on the ground and said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρχιτέχνης Λόγος","severity":"info","text":"The phrase 'master-builder Word' identifies the Logos as the divine craftsman, a key concept in Middle Platonic and early Christian theology, used here to assert the Son's creative agency.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πατήρ μου ἐργάζεται ἕως ἄρτι, κἀγὼ ἐργάζομαι","severity":"info","text":"This saying of Jesus is not found in the canonical Gospels; it may be from an apocryphal source or a lost oral tradition, used by Epiphanius to argue for the Son's co-creative role.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤκουσεν Ἀδάμ ... τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν","severity":"info","text":"This paraphrase of Genesis 3:8 (LXX) adapts the verse to depict God walking in the garden, a detail not in the biblical text, likely from Jewish exegetical tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὤφθη ὁ θεὸς τῷ Ἀβραάμ, καθεζομένου αὐτοῦ πρὸς τῇ δρυῒ τῇ Μαμβρή","severity":"info","text":"This refers to the theophany at Mamre (Genesis 18:1 LXX), where three angels visit Abraham; Epiphanius uses it to argue that the Son never says 'my God,' implying a distinction in divine titles.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συνδημιουργόν","severity":"info","text":"The term 'co-creator' (συνδημιουργός) reflects Middle Platonic cosmology, where a subordinate demiurge assists the supreme God; Epiphanius adapts this to Trinitarian theology, asserting the Son's equal creative role.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠλιθίως λέγεις","severity":"caution","text":"Epiphanius dismisses an opponent's argument as 'foolish' (ἠλιθίως), but the exact objection is unclear; it may reflect a subordinationist reading of the 'Let us make' passage (Genesis 1:26 LXX).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'My Father works until now, and I work' is uncertain; it may be apocryphal or a paraphrase. The phrase 'God walking in the garden' adapts Genesis 3:8 with extra-biblical detail. The opponent's exact argument is reconstructed from Epiphanius' rebuttal."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"εἰ εὗρον χάριν ἐνώπιόν σου», ἵνα τὸν ἕνα δείξῃ θεόν, τοὺς δὲ συνεπομένους αὐτῷ ἄλλους δύο ἀγγέλους αὐτοῦ. περὶ γὰρ τούτου καί φησιν «ἀνέβη ὁ θεὸς ἀπὸ Ἀβραάμ»· αὐτὸς δὲ ὁ ἐλθὼν πρὸς αὐτὸν λέγει «μὴ κρύψω τι ἀπὸ τοῦ παιδός μου Ἀβραάμ; κραυγή» φησί «Σοδόμων καὶ Γομόρρας πεπλήθυνται πρός με» καὶ τὰ ἑξῆς· καὶ οὐδαμοῦ ἐμφέρεται ἐν τοῖς χρόνοις τούτοις τὸ θεός μου καὶ θεὸς ὑμῶν. «καὶ εἰσῆλθον οἱ δύο ἄνδρες εἰς Σόδομα», ὡς τοῦ ἀναβεβηκότος ὑπεράνω τοῦ Ἀβραὰμ\n\nἀπολειφθέντος ἀπὸ τῶν δύο τῶν εἰσελθόντων εἰς Σόδομα ἐπὶ τῇ καταστροφῇ. περὶ δὲ τοῦ ἀναβεβηκότος φησὶν ἡ γραφή «καὶ ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα παρὰ κυρίου πῦρ καὶ θεῖον»· καὶ οὐκ ἦν τῆς λέξεως χρεία τοῦ εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν. καὶ Μωυσῆς φησιν ἐν τῇ ᾠδῇ «καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ». ἐὰν δὲ εἴπῃ «ἄγγελοι θεοῦ» καὶ «πῦρ παρὰ κυρίου» καὶ μὴ εἴπῃ ἄγγελοι μόνον, ἵνα δείξῃ τοῦ πατρὸς καὶ τοῦ υἱοῦ ἓν βασίλειον, τῶν ἀγγέλων μὴ μεριζομένων εἰς ἀρχάς, ἀλλὰ θεοῦ ὄντων, προσκυνούντων δὲ τῷ υἱῷ καὶ θεῷ· ἄγγελος γὰρ ἀγγέλῳ οὐ προσκυνεῖ. καὶ οὐδαμοῦ ἐνταῦθα τὸ θεός μου καὶ θεὸς ὑμῶν. Δαυὶδ δέ φησιν «εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου». κύριος, φησί, τῷ κυρίῳ μου· ἡ γὰρ οἰκονομία τῆς σαρκὸς οὔπω ἦν, ἧς χάριν χρεία ἦν εἰπεῖν αὐτὸν θεόν μου καὶ θεὸν ὑμῶν. «ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν ἑρμηνευόμενον μεθ' ἡμῶν ὁ θεός»· καὶ οὔπω χρεία ἦν εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν.","english":"If I found favor before you,” so as to show the one God, and the other two accompanying him as his angels. For concerning this it also says, “God went up from Abraham”; but he who came to him says, “Shall I hide anything from my servant Abraham? The cry,” it says, “of Sodom and Gomorrah has reached me,” and so forth; and nowhere in these times is the phrase “my God and your God” employed. “And the two men entered Sodom,” as the one who had ascended above Abraham was left behind from the two who entered Sodom for its destruction. And concerning the one who ascended, Scripture says, “And the Lord rained on Sodom and Gomorrah fire and brimstone from the Lord”; and there was no need of the expression to say “my God and your God.” And Moses says in the Ode, “And let all the angels of God worship him.” If he says “angels of God” and “fire from the Lord” and does not say merely “angels,” it is to show the single kingdom of the Father and the Son, the angels not being divided into separate authorities, but belonging to God, while they worship the Son and God; for an angel does not worship an angel. And nowhere here is “my God and your God.” And David says, “The Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet.” Lord, he says, to my Lord; for the economy of the flesh was not yet, on account of which it was necessary to call him “my God and your God.” “Behold, the virgin will conceive and bear a son, and you shall call his name Emmanuel, which is interpreted ‘God with us’”; and there was not yet need to say “my God and your God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέβη ὁ θεὸς ἀπὸ Ἀβραάμ","severity":"info","text":"Epiphanius cites a phrase not found in the canonical LXX; it likely derives from a Jewish or early Christian exegetical tradition about the theophany at Mamre (Gen 18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα παρὰ κυρίου πῦρ καὶ θεῖον","severity":"info","text":"A conflation of Gen 19:24 (LXX: κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ) with the phrase παρὰ κυρίου, emphasizing two distinct κύριοι.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ","severity":"info","text":"Likely a paraphrase of Deut 32:43 (LXX: καὶ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ), altered to ἄγγελοι to support Epiphanius’s angelological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου","severity":"info","text":"Not a direct biblical quotation; Epiphanius adapts Ps 110:1 (LXX: εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου) to introduce a dialogue between two κύριοι.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ","severity":"info","text":"A free citation of Isa 7:14 (LXX: ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεός μου καὶ θεὸς ὑμῶν","severity":"info","text":"This repeated phrase is a polemical formula Epiphanius attributes to heretics (likely Arians or Anomoeans) who distinguish a ‘my God’ from ‘your God’ to subordinate the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'God went up from Abraham' is unclear; it may be a lost apocryphon or a misremembered paraphrase.","The citation of the Ode (Deut 32:43) is altered from υἱοὶ θεοῦ to ἄγγελοι θεοῦ, possibly a deliberate change or a variant reading."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"καί «σὺ Βηθλεέμ, οἶκος τοῦ Ἐφραθᾶ, οὐκ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα· ἐκ σοῦ γάρ μοι ἐξελεύσεται εἰς ἄρχοντα ἐν τῷ Ἰσραὴλ καὶ αἱ διέξοδοι αὐτοῦ ἀπ' ἀρχῆς ἀφ' ἡμερῶν αἰώνων», καὶ κατὰ ἄλλα ἀντίγραφα «καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος καὶ ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ». καὶ ὁρᾷς ὅτι οὐδέπω χρεία ἦν εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν. ὅτε δὲ ἡ προφητεία ἐπληροῦτο Ἰερεμίου καὶ Ἠσαΐου ὡσαύτως, τὸ ἐκ παρθένου γεννηθῆναι τὸν Λόγον καὶ σάρκα σχεῖν, καθάπερ Ἰερεμίας φησί «καὶ ἄνθρωπός ἐστι. καὶ τίς γνώσεται αὐτόν;», τότε μετασχὼν τῆς σαρκὸς καὶ εἰς ἑαυτὸν χωρὶς σπέρματος ἀνδρὸς ἀπὸ τῆς θεοτόκου Μαρίας ἀναπλάσας τὴν αὐτὴν ἁγίαν σάρκα κατὰ τὸ εἰρημένον «γενόμενος ἐκ γυναικός» καὶ μετασχὼν τοῦ ἡμετέρου διὰ τὸ ἡμέτερον φησὶ «θεόν μου»· διὰ δὲ τὸ ἀίδιον αὐτοῦ τῆς γνησιότητος κατὰ φύσιν λέγει «πατέρα μου» καὶ διὰ τὴν αὐτοῦ πρὸς τοὺς αὐτοῦ μαθητὰς χάριν «πατέρα ὑμῶν», διὰ δὲ τὸ κατὰ φύσιν αὐτῶν τῶν μαθητῶν πρὸς τὴν αὐτοῦ θεότητα καὶ τοῦ ἀιδίου αὐτοῦ πατρός «θεὸν ὑμῶν». θεὸς γὰρ τῶν μαθητῶν, πατὴρ δὲ τοῦ κυρίου κατὰ φύσιν, τῶν δὲ μαθητῶν πατὴρ κατὰ χάριν· θεὸς δὲ τοῦ υἱοῦ ἐστιν ὁ πατὴρ διὰ τὴν σάρκα, πατὴρ δὲ διὰ τὸ ἀίδιον καὶ ἀκατάληπτον τῆς αὐτοῦ γεννήσεως καὶ γνησιότητος, ὅτι ἐν ἀληθείᾳ ἐστὶν αὐτοῦ πατήρ, γεννήσας αὐτὸν ἀχρόνως καὶ ἀνάρχως κατὰ τὴν θεότητα.","english":"And “You, Bethlehem, house of Ephrathah, are not too small to be among the thousands of Judah; for from you will come forth for me a ruler in Israel, and his goings forth are from the beginning, from days of eternity,” and according to other copies, “And you, Bethlehem, are not the least among the leaders of Judah; for from you will come forth a leader, and he will shepherd my people Israel.” And you see that there was not yet any need to say “my God” and “your God.” But when the prophecy of Jeremiah and likewise of Isaiah was being fulfilled—that the Word would be born from a virgin and take on flesh, just as Jeremiah says, “And he is a man; and who will know him?”—then, having partaken of flesh and having formed that same holy flesh in himself without the seed of a man from the God-bearer Mary, according to what is said, “born of a woman,” and having partaken of our [nature] for our sake, he says “my God”; but on account of his eternal genuineness according to nature, he says “my father,” and on account of his grace toward his own disciples, “your father,” and on account of the natural relationship of the disciples themselves to his divinity and to his eternal father, “your God.” For he is God of the disciples, but father of the Lord according to nature, and father of the disciples according to grace; and the father is God of the Son on account of the flesh, but father on account of the eternity and incomprehensibility of his generation and genuineness, because he is truly his father, having begotten him timelessly and without beginning according to divinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ Βηθλεέμ, οἶκος τοῦ Ἐφραθᾶ","severity":"info","text":"Epiphanius conflates two variant Old Testament texts: Mic 5:2 (LXX) and a different recension, possibly Theodotion or a Targum, as shown by the alternative wording “οὐχὶ ἐλαχίστη ἐν τοῖς ἡγεμόσιν Ἰούδα.”","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενόμενος ἐκ γυναικός","severity":"info","text":"The phrase “born of a woman” echoes Job 14:12 (LXX) or a similar sapiential text, but Epiphanius applies it to Christ’s incarnation, not to a generic human.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἄνθρωπός ἐστι. καὶ τίς γνώσεται αὐτόν;","severity":"info","text":"This citation of Jeremiah (likely Jer 17:9 LXX or a lost variant) is used by Epiphanius to support the paradox of the incarnate Logos being both human and unknowable.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοτόκος","severity":"info","text":"The term “God-bearer” (θεοτόκος) is a key Christological title for Mary, affirmed at the Council of Ephesus (431). Epiphanius uses it here to stress the unity of Christ’s divine and human natures.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Old Testament prophecy (Micah, Jeremiah) to a theological exposition of Christ’s titles (“my God,” “my father,” “your father,” “your God”), distinguishing nature from grace.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Epiphanius’s distinction between “father according to nature” and “father according to grace” reflects anti-Arian polemic, defending the eternal generation of the Son against subordinationist interpretations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the alternative Micah quotation is uncertain; it may derive from a lost Greek version or a Jewish Targum. The Jeremiah citation is not verbatim from the standard LXX, suggesting a variant textual tradition."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"θεὸν δὲ ἐδέησεν εἰπεῖν αὐτοῦ δι' ἣν δι' ἡμᾶς ἐποίησεν οἰκονομίαν, ὢν ἀεὶ πρὸς τῷ πατρί, γεννηθεὶς ἀνάρχως Λόγος, ἐν σαρκὶ δὲ ἀπὸ Μαρίας ἐπ' ἐσχάτου τῶν ἡμερῶν γεννηθεὶς κατὰ σάρκα, ἐκ Μαρίας δὲ τῆς αὐτῆς ἁγίας παρθένου διὰ πνεύματος ἁγίου. Νοείτωσαν τοίνυν τὰ βαθέα τῆς τοῦ θεοῦ πραγματείας καὶ μὴ τὴν χάριν εἰς ἀχαριστίαν τρέψωσιν, ἀδοξίαν λογιζόμενοι εἰς τὴν ἄφραστον καὶ ἀκατάληπτον τοῦ θεοῦ φύσιν τὴν εἰς ἡμᾶς σωτηρίαν. ἀλλά, φασί, περὶ τοῦ θεοῦ γέγραπται «οὐ πεινάσει οὐδὲ διψήσει οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ», περὶ δὲ τοῦ υἱοῦ, ὅτι ἐπείνασεν ἐν τῇ ἐρήμῳ κατὰ τὸν πειρασμόν. καί φησιν «ὁ θεὸς ἡμῶν οὐ κοπιάσει», ὁ δὲ κύριος Ἰησοῦς ἐκοπίασεν ἐν τῇ ὁδοιπορίᾳ· καί «οὐ νυστάξει οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ», ὕπνωσε δέ, φησίν, ὁ κύριος ἐν τῇ νηΐ. ὦ μάταιαι ὑπόνοιαι τῶν τὰ τοιαῦτα λογιζομένων. οὐ μόνον γὰρ τὰ ἡμῶν βάρη ἀνεδέξατο ὑπὲρ ἡμῶν ἐλθὼν ὁ ἅγιος Λόγος, ἀλλὰ καὶ ὑπὸ ἁφὴν ἐγένετο καὶ σάρκα ἔλαβε καὶ ἄνθρωπος εὑρέθη καὶ ὑπὸ τῶν γραμματέων συνελήφθη καὶ * ὥς φησι «τὸν νῶτον εἰς μάστιγας ἔδωκα, καὶ τὸ","english":"It was necessary to call him God because of the economy he performed for us, being always with the Father, born without beginning as Word, but in flesh born from Mary at the end of the days according to flesh, from Mary herself, the holy virgin, through the Holy Spirit. Let them therefore understand the depths of God's dispensation and not turn grace into ingratitude, counting as dishonor the ineffable and incomprehensible nature of God's salvation for us. But, they say, it is written concerning God: \"He will not hunger nor thirst, nor is there any discovery of his wisdom,\" but concerning the Son, that he hungered in the wilderness during the temptation. And they say: \"Our God will not grow weary,\" but the Lord Jesus grew weary on the journey; and \"He who guards Israel will not slumber nor sleep,\" but, they say, the Lord slept in the ship. O vain suspicions of those who reason such things! For not only did the holy Word take upon himself our burdens for our sake when he came, but he also became subject to touch, took flesh, was found to be a man, was seized by the scribes, and, as it says, \"I gave my back to the scourges, and the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"The Greek term oikonomia (here in the accusative) denotes the divine economy, i.e., God's salvific plan of incarnation and redemption. Epiphanius uses it to argue that Christ's human experiences do not diminish his divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ πεινάσει οὐδὲ διψήσει","severity":"info","text":"This phrase echoes a scriptural source, likely from the Psalms or Wisdom literature, though the exact verse is not identified. Epiphanius cites it as an objection from opponents who deny the Son's full divinity based on his human needs.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν νῶτον εἰς μάστιγας ἔδωκα","severity":"info","text":"This phrase appears to be a quotation from a lost or apocryphal source, possibly a Christian hymn or a saying attributed to Christ. It illustrates the Word's voluntary suffering, a key point in Epiphanius' defense of the incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γραμματέων","severity":"info","text":"The term 'scribes' here likely refers to Jewish authorities or, in a broader sense, to those who opposed Christ. Epiphanius uses it to emphasize the physical reality of Christ's arrest and suffering, countering docetic interpretations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλά, φασί","severity":"info","text":"Epiphanius employs a rhetorical pattern: he presents an objection from his opponents (introduced by 'but, they say') and then refutes it. This dialectical structure is typical of his polemical style in the Ancoratus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ","severity":"caution","text":"The Greek text breaks off mid-sentence after 'τὸ', and the English draft supplies 'the' without completing the quotation. The passage is fragmentary; the missing portion may have continued the citation or concluded the argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the objection 'He will not hunger nor thirst' is not identified; it may be a paraphrase or composite. The quotation 'I gave my back to the scourges' is of uncertain origin, possibly from a non-canonical text. The text breaks off abruptly, leaving the argument incomplete."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων». ἀλλὰ καὶ «ἔκλαυσε», ὡς κεῖται ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ ἐν τοῖς ἀδιορθώτοις ἀντιγράφοις, –καὶ κέχρηται τῇ μαρτυρίᾳ ὁ ἅγιος Εἰρηναῖος ἐν τῷ κατὰ αἱρέσεων πρὸς τοὺς δοκήσει τὸν Χριστὸν πεφηνέναι λέγοντας, ὀρθόδοξοι δὲ ἀφείλαντο τὸ ῥητόν, φοβηθέντες καὶ μὴ νοήσαντες αὐτοῦ τὸ τέλος καὶ τὸ ἰσχυρότατον–καὶ «γενόμενος ἐν ἀγωνίᾳ ἵδρωσε, καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡς θρόμβοι αἵματος, καὶ ὤφθη ἄγγελος ἐνισχύων αὐτόν». οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ ὡς ἄνθρωπος ἐρωτᾷ «ποῦ τεθείκατε τὸν Λάζαρον;» καὶ περὶ τῆς αἱμορροούσης «τίς μου ἥψατο;» καὶ περὶ τῶν ζητούντων αὐτόν «τίνα ζητεῖτε;», ἀλλὰ καὶ τοὺς μαθητὰς ὡς ἄνθρωπος ἐρωτᾷ «τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;», ἀλλὰ καί «πόσους ἄρτους ἔχετε μεθ' ἑαυτῶν;» ἔλεγε, καὶ κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκάθισε παρὰ τὸ φρέαρ ἐν τῇ Σαμαρείᾳ, ἀλλὰ καί «τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο τῷ πνεύματι» καί «προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ ὁ Ἰησοῦς», ἀλλὰ καί «πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας», ὁ σοφία ὢν καὶ «διδάσκων ἀνθρώπους γνῶσιν καὶ φυτεύσας τὸ οὖς τῷ ἀνθρώπῳ» καὶ ἐναρθρώσας λαλιὰν τοῖς υἱοῖς τῶν ἀνθρώπων «καὶ ποιήσας γλῶσσαν τρανὴν μογγιλάλων». τὰ τοιαῦτα πάντα ὑπέμεινεν ὑπὲρ ἡμῶν, ἵνα τὴν πᾶσαν ἀκολουθίαν τῆς δι' ἡμᾶς οἰκονομηθείσης ἐνανθρωπήσεως φυλάξας μὴ ἀφανίσῃ τὸν χαρακτῆρα τῆς ἀληθείας.","english":"I did not turn my face away from the shame of spittings. But also \"he wept,\" as it stands in the Gospel according to Luke in the uncorrected copies—and the holy Irenaeus uses this testimony in his work against heresies, against those who say that Christ appeared in semblance, but the orthodox removed the saying, fearing and not understanding its purpose and its very strong force—and \"being in agony he sweated, and his sweat became like drops of blood, and an angel appeared strengthening him.\" Not only this, but also as a man he asks, \"Where have you placed Lazarus?\" and concerning the woman with the hemorrhage, \"Who touched me?\" and concerning those seeking him, \"Whom do you seek?\" but also he asks the disciples as a man, \"What do men say I am, the son of man?\" and also \"How many loaves do you have with you?\" he said, and being weary from the journey he sat by the well in Samaria, but also \"the child grew and was strengthened in spirit\" and \"Jesus advanced in age and wisdom,\" but also \"before the child knows to call father or mother, he will receive the power of Damascus and the spoils of Samaria,\" he who is wisdom and \"teaching men knowledge and planting the ear in man\" and articulating speech to the sons of men \"and making the tongue of the stammerers clear.\" All such things he endured for us, so that, preserving the entire sequence of the incarnation administered for our sake, he might not obliterate the character of the truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔκλαυσε","severity":"info","text":"Epiphanius refers to a variant reading in Luke where Jesus wept, citing Irenaeus. This is not in the standard text; the 'uncorrected copies' (ἀδιορθώτοις ἀντιγράφοις) preserve it.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀρθόδοξοι δὲ ἀφείλαντο τὸ ῥητόν","severity":"info","text":"Epiphanius claims orthodox scribes removed the weeping passage from Luke, fearing docetic misuse. This reflects textual controversies in early Christian transmission.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενόμενος ἐν ἀγωνίᾳ ἵδρωσε","severity":"info","text":"The description of Jesus sweating blood and an angel strengthening him is not canonical; it likely derives from apocryphal or lost gospel traditions, possibly the Gospel of the Hebrews or Peter.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ τεθείκατε τὸν Λάζαρον","severity":"info","text":"The question 'Where have you placed Lazarus?' is not in the canonical Gospels; it may come from oral tradition or a variant text known to Epiphanius.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο τῷ πνεύματι","severity":"info","text":"The phrase 'the child grew and was strengthened in spirit' echoes the Infancy Gospel of Thomas (e.g., 19:1-2), which describes Jesus' childhood development.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας","severity":"info","text":"This prophecy about Damascus and Samaria is not biblical; it may be a citation from a lost Jewish-Christian or apocalyptic source, possibly related to the Odes of Solomon or Testimonia.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several non-canonical sayings (e.g., the sweating blood, Lazarus question) is uncertain; they may be from lost gospels or oral tradition.","The phrase 'power of Damascus and spoils of Samaria' is obscure; its original context is unknown."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Ἀλλ' ἵνα μὴ τὰς μαρτυρίας, ἃς παρηγάγομεν ὡς ἀπὸ προσώπου τῶν δι' ἐναντίας πρὸς τὴν ἀλήθειαν ἀντιλεγομένας ἐκ θείων γραφῶν συνάξαντες, κακῶς δὲ ὑπ' αὐτῶν νοουμένας, οὕτως ἐάσωμεν ἀνερμηνεύτους, ἑκάστης λέξω τὴν θεωρίαν τῆς ἐν αὐτῇ δυνάμεως, δι' ἣν αἰτίαν ὡς ἀνθρωποπαθῶς εἴρηται· καὶ αὖθις πάλιν ἐροῦμεν, πολλὰ ἤδη εἰς τὸ θεός μου καὶ θεὸς ὑμῶν εἰρηκότες, ὡς ἔχει † τῷ τὸν νοῦν ἔχοντι γνῶναι ἀπ' αὐτῆς τῆς ἀκολουθίας εὐλόγως εἰρῆσθαι. «ἄνθρωπος γάρ ἐστι, καὶ τίς γνώσεται αὐτόν;» ἐν ταὐτῷ τὰ δύο ὑποφαίνει τὸ θεῖον γράμμα, ὁρατόν τε καὶ ἀόρατον, διὰ μὲν τὸ ὁρατὸν εὐλόγως τὸ θεός μου εἰρῆσθαι, διὰ δὲ τὸ ἀόρατον τὸ πατήρ μου λελέχθαι, μὴ ἀντιλεγομένης οὐδ' ὁποτέρας ποιήσεως τῷ λόγῳ. πῶς γάρ, εἰ ἦν ἄνθρωπος, οὐκ ἐγινώσκετο; εἰ δὲ οὐκ ἦν ἄνθρωπος, πῶς ἄνθρωπος ἐλέγετο; πάντως γὰρ πᾶς τις ὁ ἐξ ἀνθρώπων γενόμενος ὑπὸ ἀνθρώπων γινώσκεται, ἀπὸ τῆς γεννησάσης ἀπὸ τῶν συγγενῶν ἀπὸ τῶν οἰκείων ἀπὸ τῶν γειτόνων ἀπὸ τῶν συσκήνων ἢ συμπολιτῶν. καὶ ἀδύνατον τοῦτο πληροῦσθαι εἰς ἄνθρωπον ψιλόν· πληροῦται δὲ ἐν τῷ θεῷ Λόγῳ καὶ υἱῷ θεοῦ, ἐν τῷ εἰπεῖν «ἄνθρωπός ἐστιν», ὅτι ἄνθρωπός ἐστιν ἐν ἀληθείᾳ καὶ τό «τίς δὲ γνώσεται αὐτόν;» ὅτι θεός ἐστι· διότι συμμετέχει ἀνθρώποις καὶ θεός ἐστιν ἄγνω32.7 στος ἀνθρώποις διὰ τὸ ἀκατάληπτον. ἄνθρωπος δὲ ἀπὸ Μαρίας ἐν ἀληθείᾳ δίχα σπέρματος ἀνδρὸς γεγεννημένος· «καὶ ἡ παρθένος, φησί, τὸ γὰρ μέλλον πρὸ τοῦ χρόνου ἐκήρυττεν ὁ προφήτης ἐν γαστρὶ ἕξει καὶ τὸ τέξεται υἱόν».","english":"But so that we do not leave the testimonies which we have adduced as from the face of those on the opposite side, who have collected them from the divine scriptures in opposition to the truth, but which are wrongly understood by them, uninterpreted, I will state the theory of the power in each, for which reason it is spoken in a human-passionate manner. And again we will say, having already said much concerning \"my God\" and \"your God,\" as it is possible for one who has a mind to know from the sequence itself that it is reasonably spoken. \"For he is a man, and who will know him?\" The divine text reveals both at the same time, the visible and the invisible, so that through the visible \"my God\" is reasonably spoken, and through the invisible \"my father\" is said, neither mode being contradicted by the word. For how, if he were a man, was he not known? But if he were not a man, how was he called a man? For certainly everyone born from humans is known by humans, from the one who gave birth, from relatives, from household members, from neighbors, from tent-mates or fellow citizens. And it is impossible for this to be fulfilled in a mere man; but it is fulfilled in the divine Word and Son of God, in saying \"he is a man,\" that he is truly a man, and \"who will know him?\" that he is God; because he shares with men and is God, unknowable to men due to his incomprehensibility. But he is truly a man born from Mary without the seed of a man: \"And the virgin,\" it says, \"for the prophet proclaimed beforehand before the time that she will conceive and will bear a son.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"θεωρίαν","severity":"info","text":"Epiphanius announces a shift from citing opposing testimonies to providing the θεωρία (theoretical interpretation) of each, explaining why they appear anthropopathic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος γάρ ἐστι, καὶ τίς γνώσεται αὐτόν;","severity":"info","text":"This phrase is not a direct biblical quotation but a compressed theological maxim; Epiphanius uses it to articulate the paradox of Christ's dual nature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνθρωποπαθῶς","severity":"info","text":"ἀνθρωποπαθῶς means 'in a human-passionate manner,' a key term in anti-Arian polemic, used to describe scriptural language that attributes human emotions to Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεός μου καὶ θεὸς ὑμῶν","severity":"info","text":"The phrase 'my God and your God' echoes Epiphanius's earlier argument against Arian interpretations of John 20:17, where Christ calls the Father 'my God.'","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄνθρωπος δὲ ἀπὸ Μαρίας ... δίχα σπέρματος ἀνδρὸς","severity":"info","text":"Epiphanius affirms the virgin birth without male seed, a standard anti-heretical point, and cites a prophetic announcement of the virgin's conception.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† τῷ τὸν νοῦν ἔχοντι","severity":"caution","text":"The obelus † marks a textual crux; the phrase 'τῷ τὸν νοῦν ἔχοντι' may be corrupt or a scribal insertion, though the sense is recoverable from context.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνθρωπος γάρ ἐστι, καὶ τίς γνώσεται αὐτόν;' is not a standard biblical citation; its source is unclear, possibly a patristic maxim.","The crux marked by † leaves the syntax uncertain; the reading adopted follows the logical flow of the argument."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"εἰ τοίνυν παρθένος, οὐκ ἐξ ἀνδρῶν ἡ οἰκονομία τῆς κυήσεως διὰ τὸ πρὸ τούτου τοῦ χρόνου εἰρῆσθαι τῷ Ἄχαζ «αἴτησαι σεαυτῷ σημεῖον εἰς βάθος ἢ εἰς ὕψος»· ὁ δὲ ταπεινοφρονῶν «οὐ μὴ αἰτήσω οὐδ' οὐ μὴ πειράσω κύριον τὸν θεόν μου» φησί, παραιτησά32.9 μενος τὸ αἰτήσασθαι σημεῖον. εὐθὺς δὲ διὰ τὸ μὴ αἰτήσασθαι αὐτὸν σημεῖον δύο χαρίζεται ὁ τὰ μεγάλα δωρούμενος ἀνθρώποις θεὸς δῶρα, ἀπὸ ὕψους τὸν Λόγον ἰδίᾳ θελήσει καὶ αὐτοῦ τοῦ Λόγου ἰδίᾳ θελήσει πέμψας, ἀπὸ βάθους δὲ τὴν σάρκα εὐδοκίᾳ ἰδίᾳ σὺν αὐτῷ τῷ Λόγῳ οἰκονομήσας. φησὶ γὰρ ὕστερον «καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ». καὶ οὐκ εἶπε καλέσω, ἀλλὰ καλέσουσιν· ἀνθρώποις μὲν\n\nγὰρ ἀπεκαλύπτετο θεὸς ὁ ποτὲ παρ' αὐτοῖς ἀγνοηθείς. ἀλλ' οὐ προσφάτως λαμβάνει τὸ ὄνομα· οὐ γὰρ εἶπε «καλέσω τὸ ὄνομα αὐτοῦ Ἐμμανουήλ», ἀλλὰ καλέσουσι. Τὸ δὲ «γενόμενος ἐκ γυναικός», καθάπερ ἄνω μοι προδεδήλωται, ἵνα ἐν τῷ ἀπὸ γυναικὸς τὸ γενόμενος σὰρξ πληρωθῇ, ὁ δὲ Λόγος ἀίδιος πᾶσι σαφῶς ἀποφανθῇ. εἰ δὲ καὶ τὸ «οὐ διψήσει» περὶ θεοῦ λόγος, περὶ δὲ υἱοῦ, ὅτι ἐπείνασε καὶ ἐδίψησεν, ἀναγκαῖον ἡμῖν τοῦτο ᾠκονόμηται. πῶς γὰρ εὑρίσκετο ἡ οἰκονομία ἐν ἀληθείᾳ οὖσα, εἰ μὴ εἶχε τὴν τῆς ἐνανθρωπήσεως χρειώδη συνήθειαν; ἐν τούτῳ ἀπέδειξεν ἡμῖν πάντων τῶν ζητημάτων τῶν αἱρετικῶν τὰς λύσεις. εὐθὺς γὰρ ἔλυσεν ὑπόνοιαν Μανιχαίων· ἐν τῷ γὰρ εἰπεῖν ἐσθίειν καὶ πίνειν σάρκα ἀληθινὴν ὑποδείκνυσιν. ἔλυσε Λουκιανι33.4 στῶν τὸν τρόπον καὶ Ἀρείου τὴν δύναμιν·","english":"If then she is a virgin, the economy of the birth is not from men, because before this time it was said to Ahaz, \"Ask for yourself a sign, either in depth or in height.\" But he, being humble, says, \"I will not ask, nor will I test the Lord my God,\" having declined to ask for a sign. Immediately, because he did not ask for a sign, God, who bestows great gifts upon men, grants two gifts: from on high he sent the Word by his own will and by the will of the Word himself, and from the depth he arranged the flesh by his own good will together with the Word himself. For later it says, \"And they will call his name Emmanuel.\" And it did not say \"I will call,\" but \"they will call\"; for to men God, who was once unknown among them, was revealed. But he does not receive the name recently; for it did not say \"I will call his name Emmanuel,\" but \"they will call.\" And the phrase \"born of a woman,\" as I have already indicated above, is so that in the phrase \"from a woman\" the becoming flesh might be fulfilled, while the Word is clearly shown to be eternal to all. And if the phrase \"he will not thirst\" is about God, but about the Son, that he hungered and thirsted, this has been arranged for us of necessity. For how would the economy be found to be in truth if it did not have the necessary custom of the incarnation? In this he has shown us the solutions to all the questions of the heretics. For immediately he resolved the suspicion of the Manichaeans; for in saying that he eats and drinks, he indicates true flesh. He resolved the manner of the Lucianists and the power of Arius.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἴτησαι σεαυτῷ σημεῖον εἰς βάθος ἢ εἰς ὕψος","severity":"info","text":"Epiphanius paraphrases Isaiah 7:11 (LXX), where the prophet tells Ahaz to ask for a sign. The exact wording differs from the standard LXX text, suggesting a loose citation or variant tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ","severity":"info","text":"This phrase echoes Isaiah 7:14 (LXX), where the naming of Emmanuel is foretold. Epiphanius stresses the future passive 'they will call' to argue that the name is not newly given but revealed.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομία","severity":"info","text":"Here 'economy' refers to the divine plan of incarnation and salvation, a key term in patristic theology. Epiphanius uses it to describe the arrangement of the Word's sending and the flesh's formation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίων","severity":"info","text":"The Manichaeans, a dualistic sect, denied the reality of Christ's flesh and suffering. Epiphanius counters by asserting that Christ's eating and drinking prove his true human flesh.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λουκιανιστῶν","severity":"info","text":"The Lucianists, followers of Lucian of Antioch, were associated with Arian subordinationist Christology. Epiphanius links them with Arius, claiming his argument refutes both their 'manner' and Arius's 'power'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ τοίνυν παρθένος","severity":"info","text":"This passage continues Epiphanius's argument against heretical interpretations of Old Testament prophecies. The conditional 'if then she is a virgin' introduces a logical deduction about the virgin birth and the two gifts from God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς βάθος ἢ εἰς ὕψος' in the Isaiah citation is not found verbatim in the LXX; Epiphanius may be paraphrasing or using a different textual tradition.","The identity of 'Λουκιανιστῶν' is uncertain; it may refer to followers of Lucian of Antioch or another Lucian, and the exact distinction from Arians is unclear."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Λουκιανὸς γὰρ καὶ πάντες Λουκιανισταὶ ἀρνοῦνται τὸν υἱὸν τοῦ θεοῦ ψυχὴν εἰληφέναι, σάρκα δὲ μόνον φασὶν ἐσχηκέναι, ἵνα δῆθεν προσάψωσι τῷ θεῷ Λόγῳ ἀνθρώπινον πάθος, δίψαν καὶ πεῖναν καὶ κάματον καὶ κλαυθμὸν καὶ λύπην καὶ ταραχὴν καὶ ὅσαπερ ἐν τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ ἐμφέρεται. εὔηθες δ' ἂν εἴη ταῦτα εἰς τὴν θεότητα τοῦ υἱοῦ τοῦ θεοῦ λογίζεσθαι. ἀλλά, φασί, σὰρξ καθ' ἑαυτὴν οὖσα οὔτε ἐσθίει οὔτε πίνει οὔτε κάμνει οὔτε τὰ ἄλλα πράττει. καὶ αὐτὸς σύμφημι σάρκα καθ' ἑαυτὴν μὴ ἔχειν ταῦτα. ἔσχε δὲ πᾶσαν τὴν οἰκονομίαν ἐλθὼν ὁ Λόγος, καὶ σάρκα καὶ ψυχὴν καὶ ὅσαπέρ ἐστιν ἐν ἀνθρώπῳ· τῆς δὲ ψυχῆς καὶ τῆς σαρκὸς ἦν μέρη ἡ πεῖνα καὶ ὁ κάματος, ἥ τε δίψα καὶ ἡ λύπη καὶ τὰ ἄλλα. δακρύει μὲν γάρ, ἵνα ἐλέγξῃ τὴν πλάνην Μανιχαίου, ὅτι οὐ δοκήσει ἠμφίεστο τὸ σῶμα, ἀλλ' ἀληθείᾳ· καὶ διψᾷ δέ, ἵνα δείξῃ μὴ μόνον τὴν σάρκα ἔχειν, ἀλλὰ καὶ τὴν ψυχήν. οὐ γὰρ ἡ αὐτοῦ θεότης ἐδίψησέ που, ἀλλὰ τῇ σαρκὶ καὶ τῇ ψυχῇ ἐδίψησε καὶ κεκοπίακεν ἀπὸ τῆς ὁδοιπορίας διὰ τὴν τῆς σαρκὸς καὶ ψυχῆς ἀκολουθίαν.","english":"For Lucian and all Lucianists deny that the Son of God took a soul, and they say that he had only flesh, so that they might, as it were, ascribe to God the Word human passion—thirst and hunger and weariness and weeping and grief and disturbance, and all such things as are present in his incarnate presence. But it would be foolish to reckon these things to the divinity of the Son of God. But, they say, flesh by itself neither eats nor drinks nor grows weary nor does the other things. And I myself agree that flesh by itself does not have these things. But the Word came and undertook the whole economy, and both flesh and soul and all that is in a human being; and hunger and weariness, and thirst and grief and the rest were parts of the soul and the flesh. For he weeps in order to refute the error of Manichaeus, that he was not clothed in the body in appearance, but in truth; and he thirsts in order to show that he has not only flesh, but also soul. For his divinity did not thirst anywhere, but he thirsted with the flesh and the soul, and he grew weary from the journey because of the consequence of the flesh and the soul.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Λουκιανὸς","severity":"info","text":"Lucian of Samosata (c. 125–180) was a satirist, not a theologian; Epiphanies here conflates him with a shadowy group of 'Lucianists' possibly linked to Arian or rationalist Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Oikonomia here denotes the divine economy of incarnation, the full assumption of human nature including soul and flesh, not merely a salvific plan.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μανιχαίου","severity":"info","text":"Manichaeus (Mani) taught that Christ's body was docetic, a mere appearance. Epiphanius counters that Christ's real tears and thirst prove a true human body and soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a Lucianist objection (flesh only) to Epiphanius's concession (flesh alone lacks passions) to his counter-argument: the Word assumed both flesh and soul, so passions belong to the composite.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ σαρκὶ καὶ τῇ ψυχῇ ἐδίψησε","severity":"info","text":"Epiphanius distinguishes the subject of thirst: not the divine nature, but the composite of flesh and soul. This preserves Christ's divinity from passibility while affirming his full humanity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λουκιανισταὶ","severity":"caution","text":"The term 'Lucianists' is obscure; Epiphanius may be attacking a real group or constructing a straw man. No independent evidence confirms a school of Lucian holding this precise Christology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Lucianists' is uncertain; Epiphanius may be conflating Lucian of Samosata with later rationalist Christians, or inventing a label for opponents.","The phrase 'consequence of the flesh and the soul' (τῆς σαρκὸς καὶ ψυχῆς ἀκολουθίαν) is ambiguous: it may mean the natural sequence of bodily needs or the logical entailment of the incarnation."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Ὅτι δὲ σῶμα ἔχων καὶ ψυχὴν ἦλθεν ὁ Λόγος, πεισάτωσαν αὐτοὺς αἱ θεῖαι γραφαὶ παλαιᾶς τε καὶ καινῆς. εὐθὺς γὰρ Δαυὶδ περὶ αὐτοῦ λέγει καὶ Πέτρος τῷ Δαυὶδ συνῳδὰ *· «οὐκ ἐάσεις τὴν ψυχήν μου εἰς Ἅιδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», ἵνα τὸ σύνθετον τοῦ κυριακοῦ ἀνθρώπου νοοῖτο καὶ σαφῶς περὶ τούτου γνῶσις ἡμῖν γένηται, ἵνα συστήσῃ ψυχὴν μὲν σὺν θεότητι τῷ τριημέρῳ * συγκατατεθεῖσθαι, ἵνα τὴν σάρκα ὁσίαν ἀποδείξῃ, καὶ τὴν θεότητα σὺν τῇ ψυχῇ ἀκατασχέτως ἐν Ἅιδῃ τὸ μυστήριον τετελειωκέναι. ἔχει γάρ που καὶ ἄλλην μαρτυρίαν οὕτω λέγουσαν «ἐν νεκροῖς ἐλεύθερος»· τὸ ἐλεύθερος τοῦ μὴ κυριεύειν αὐτοῦ τὸν Ἅιδην σημαντικόν, τῇ δὲ ἰδίᾳ θελήσει ἕως Ἅιδου καταβεβηκέναι σὺν τῇ ψυχῇ. φησὶ δὲ ὁ Πέτρος «καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ' αὐτοῦ», τουτέστιν ὑπὸ τοῦ Ἅιδου. καὶ αὐτὸς δὲ ὁ σωτήρ φησιν «ἐξουσίαν ἔχω λαβεῖν τὴν ψυχήν μου καὶ θεῖναι αὐτήν» καί «ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ τῶν προβάτων» καί «ἡ ψυχή μου τετάρακται» φησί «καὶ τί εἴπω; ὡς ἐπ' ἀμφιβόλῳ λέγων «τί εἴπω;» πάτερ, σῶσόν με ἀπὸ τῆς ὥρας ταύτης· ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην», ἵνα δείξῃ ὅτι ἑκοῦσα ἡ αὐτοῦ θεότης εἰς τοῦτο ἐλήλυθε· τὸ δὲ «τετάρακται», ἵνα τὸ εἶδος τῆς ἀληθείας τῆς ἐνσάρκου αὐτοῦ παρουσίας μὴ παρα34.5 χαραχθῇ.","english":"That the Word came having both body and soul, let the divine scriptures of both the Old and New Testaments persuade them. For immediately David speaks about him, and Peter speaks in harmony with David: \"You will not let my soul go to Hades, nor will you allow your holy one to see corruption,\" so that the composite nature of the Lord's human being might be understood and clear knowledge of this might be given to us, in order to establish that the soul, together with the divinity, was laid to rest in the three-day period, so as to show the flesh as holy, and that the divinity together with the soul accomplished the mystery in Hades without restraint. For somewhere it also has another testimony speaking thus: \"free among the dead\"—the word \"free\" signifying that Hades does not rule over him, but that he descended to Hades by his own will together with the soul. And Peter says, \"inasmuch as it was not possible for him to be held by it,\" that is, by Hades. And the Savior himself says, \"I have authority to take my soul and to place it,\" and \"I am the good shepherd, who places his soul for the sheep,\" and \"my soul is troubled,\" he says, \"and what shall I say?\" speaking as if in doubt, \"What shall I say? Father, save me from this hour; but for this reason I came to this hour,\" in order to show that his divinity came into this willingly; and the phrase \"is troubled,\" so that the form of the truth of his incarnate presence might not be altered.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐάσεις τὴν ψυχήν μου εἰς Ἅιδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν","severity":"info","text":"Epiphanius conflates Ps 15:10 LXX (a prayer against Hades) with a Petrine saying, likely from the Kerygma Petri or a lost apocryphon, to argue for Christ's soul's descent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σύνθετον","severity":"info","text":"σύνθετον ('composite') denotes the union of body and soul in Christ's humanity, a key term in anti-Apollinarian and anti-Lucianist polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ τριημέρῳ","severity":"info","text":"τῷ τριημέρῳ ('the three-day period') refers to the time between crucifixion and resurrection, during which Christ's soul, with divinity, is said to have descended to Hades.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν νεκροῖς ἐλεύθερος","severity":"info","text":"The phrase 'free among the dead' is not biblical; it likely derives from a Christian hymn or apocryphal tradition, used to assert Christ's voluntary descent to Hades.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ τῶν προβάτων","severity":"info","text":"Epiphanius adapts the Good Shepherd saying (cf. Jn 10:11) by adding 'who places his soul for the sheep,' a phrase not in the canonical text, to stress Christ's voluntary sacrifice.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage builds a catena of scriptural and para-scriptural testimonies (David, Peter, Christ) to prove the composite nature of Christ's humanity and the soul's descent to Hades.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Petrine saying 'You will not let my soul go to Hades...' is uncertain; it may be from a lost apocryphon or a conflation of Psalm 15:10 LXX with a Christian gloss.","The phrase 'free among the dead' has no clear biblical origin; its source is unknown."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"οὐ γὰρ δοκήσει ἦν ἡ ἔνσαρκος παρουσία, ἀλλὰ δίκην βασιλέως μεγάλου πόλεμον ἔχοντος πρὸς ὑποδεέστερον καὶ γινώσκοντος ὅτι ὁ ἐχθρὸς αὐτοῦ, εἴπερ ἴδῃ αὐτὸν ἐν δυνάμει ἐρχόμενον καὶ ἰσχύϊ πολλῇ, παραιτήσεται καὶ τραπήσεται πρὸς φυγὴν καὶ πολλὰς χώρας τῶν ὑποχειρίων ἀφανίσει, καὶ διὰ τοῦτο σχηματιζομένου τῇ ἰδίᾳ σοφίᾳ προφάσεις καὶ\n\nνῶτα διδόντος καὶ ἀποδιδράσκοντος, ἕως ὁ ἐχθρὸς λαβὼν θάρσος κατεπιθῆται ὡς δειλοῦ καὶ ἀδυνάτου τοῦ βασιλέως καὶ διώξῃ αὐτόν, ὁ δὲ βασιλεὺς στραφεὶς αἰφνιδίως μετὰ τῆς αὐτοῦ δυνάμεως ὅλον ὑποχείριον δέξηται τὸν ἀσθενῆ καὶ ὑπεναντίον, οὕτως καὶ ὁ κύριος ἡμῶν οὐκ ἐφοβήθη τὸν θάνατον, ὁ πρὸ τοῦ ἐλθεῖν αὐτὸν εἰς τὸ παθεῖν σημάνας ἐν τῇ ὁδοιπορίᾳ ὅτι μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι καὶ τοῦ Πέτρου λέγοντος «ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο» ἐπιτιμήσας, «ὕπαγε ὀπίσω μου, σατανᾶ» εἰπών «ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων». ὁ οὖν ταῦτα προλέγων καὶ διὰ τοῦτο αὐτὸ ἥκων πῶς ὕστερον εὔχεται παρελθεῖν τὸ ποτήριον, ἵνα μὴ πίῃ; ὁ εἰπὼν πρὸ τοῦ θανεῖν περὶ τοῦ θανάτου κἂν διὰ τὸ μὴ ὑποληφθῆναι ψεύστην αὐτὸν οὐκ ἠδύνατο εὔξασθαι παρελθεῖν τὸ ποτήριον· ἀλλὰ προκαλεῖται διὰ τοῦ τοιούτου προσώπου τὸν ἀντίδικον, ἵνα ἐκείνου ὑπολαβόντος δεδιέναι τὸν σωτῆρα τὸν θάνατον ἐπαγάγῃ αὐτῷ τὸν θάνατον εἰς σωτηρίαν τοῖς θνῄσκουσι διὰ τῆς οἰκονομίας. ἀλλὰ κἂν ἀκούσῃς ὅτι τέθνηκεν ὁ κύριος, γνῶθι τὸ πάθος τοῦ θανάτου ποῦ πεπλήρωται.","english":"For it was not by illusion that the embodied presence occurred, but like a great king who has a war against an inferior and knows that his enemy, if he sees him coming in power and great strength, will withdraw and turn to flight and will devastate many of the subject territories, and for this reason, by his own wisdom, he feigns pretexts and gives his back and flees, until the enemy, taking courage, attacks as if the king were cowardly and powerless and pursues him, but the king, turning suddenly with his own force, receives the whole weak and hostile one into submission—so also our Lord did not fear death, he who before coming to suffer indicated on the journey that the Son of Man was to be betrayed and crucified and on the third day to rise, and when Peter said, \"Mercy, Lord; this shall not happen to you,\" he rebuked him, saying, \"Get behind me, Satan, for you do not think the things of God, but the things of men.\" He who foretold these things and came for this very purpose, how later does he pray that the cup pass by, so that he might not drink it? He who spoke about death before dying could not, even to avoid being thought a liar, have prayed that the cup pass by. But through such a persona he provokes the adversary, so that when the adversary supposes the Savior fears death, he brings death upon him for the salvation of the dying through the economy. But even if you hear that the Lord died, know where the passion of death was fulfilled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ δοκήσει ἦν ἡ ἔνσαρκος παρουσία","severity":"info","text":"Epiphanius denies that the incarnation was a mere appearance (δόκησις), countering docetic Christology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο","severity":"info","text":"Epiphanius cites Peter's protest, which is not a canonical Gospel verse but may reflect an apocryphal tradition or a paraphrase of Peter's rebuke in Matthew 16:22.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὕπαγε ὀπίσω μου, σατανᾶ","severity":"info","text":"The rebuke 'Get behind me, Satan' echoes Jesus' words to Peter in Mark 8:33, though the context here is inverted (Peter as tempter).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δίκην βασιλέως μεγάλου","severity":"info","text":"The extended simile of a king feigning flight to lure an enemy is a rhetorical trope common in ancient military narratives, used here to explain Christ's apparent fear of death.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προκαλεῖται διὰ τοῦ τοιούτου προσώπου τὸν ἀντίδικον","severity":"info","text":"Epiphanius frames Christ's prayer to avoid the cup as a strategic provocation (προκαλεῖται) of the adversary, not a genuine plea, maintaining Christ's foreknowledge and control.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλὰ κἂν ἀκούσῃς ὅτι τέθνηκεν ὁ κύριος","severity":"caution","text":"The final clause 'know where the passion of death was fulfilled' is ambiguous: it may refer to the physical location (Golgotha) or the salvific purpose (economy).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Peter's protest ('Mercy, Lord...') is unclear; it may be a non-canonical tradition or a loose paraphrase.","The phrase 'where the passion of death was fulfilled' is ambiguous between a literal location and a theological referent."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"ἑρμηνεύει γάρ σοι ὁ κορυφαιότατος τῶν ἀποστόλων Πέτρος τὴν περὶ τοῦ θανάτου αὐτοῦ ὑπόθεσιν λέγων «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι». ἡ γὰρ αὐτοῦ θεότης ἀναδεξαμένη τὸ ἐν σαρκὶ παθεῖν ἀπαθής ἐστι καὶ ἀπαθὴς ἦν καὶ ἀπαθὴς διέμεινε, μὴ τραπείσης τῆς ἀπαθείας μηδὲ ἀλλοιωθείσης τῆς ἀιδιότητος.\n\nΠάλιν τε ἐὰν εἴπωσιν οἱ κενόδοξοι· οὐκ ἀπὸ τῶν τοιούτων ῥημάτων δύνασαι ἡμᾶς πεῖσαι τὸν Χριστὸν ψυχὴν ἐσχηκέναι. εὑρήκαμεν γὰρ ἄνω ἐν ταῖς θείαις γραφαῖς, ὥς φησιν Ἠσαΐας ἀπὸ προσώπου τοῦ θεοῦ καὶ πατρὸς περὶ τοῦ μονογενοῦς «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, εἰς ὃν ἐγὼ εὐδόκησα, ὃν ἠγάπησεν ἡ ψυχή μου». τί νοήσομεν περὶ πατρός, ψυχὴν εἰληφέναι ἐν ἑαυτῷ ἢ ψυχὴν ἔχειν; τίς δὲ ληρῶν τοῦτο νοήσει περὶ τοῦ πατρός; τί οὖν φασι; τροπικώ35.3 τερον εἰρῆσθαι τὸ ῥῆμα δηλονότι. εἰ τοίνυν περὶ πατρὸς τροπικώτερον εἰρῆσθαι λέγουσιν, ἄρα καὶ περὶ υἱοῦ τὸ αὐτὸ λαμβάνειν χρή. κἄν τε γὰρ εἴπῃ ὅτι «ἡ ψυχή μου τετάρακται» καί «ἐξουσίαν ἔχω τὴν ψυχήν μου δοῦναι καὶ λαβεῖν αὐτήν», οὐκ εἶχε, φασί, ψυχήν, ἀλλὰ τροπικώτερον εἴρηται. καὶ δοκεῖ τὸ συλλογιστικὸν αὐτῶν φρόνημα λέγειν τι, * τῆς ἀληθείας αὐτοσυστάτου οὔσης ἐκ πολλῶν τεκμηρίων. ἀπὸ γὰρ τοῦ εἴδους λαμβάνεται ἕκαστος τρόπος. ἐπὶ μὲν γὰρ τῷ πατρὶ οὐ τολμητέον ἐστίν, διότι οὐδὲ σάρκα ἐφόρεσεν. ὁμολογουμένης δὲ τῆς σαρκὸς παρὰ τοῖς Λουκιανισταῖς εἴτουν Ἀρειανοῖς, οὐκ ἔνι ἀμφιβολία. ἀλλά, φησίν· «ὁ Λόγος σὰρξ ἐγένετο», καὶ οὐκ εἶπεν «ὁ Λόγος σὰρξ καὶ ψυχὴ ἐγένετο».","english":"The most eminent of the apostles, Peter, interprets for you the matter concerning his death, saying: \"Put to death in flesh, but made alive in spirit.\" For his divinity, having undergone suffering in the flesh, is impassible, was impassible, and remained impassible, the impassibility not being turned nor the eternity altered.\n\nAgain, if the vainglorious say: You cannot persuade us from such statements that Christ had a soul. For we have found above in the divine scriptures, as Isaiah says from the person of God and Father concerning the only-begotten: \"This is my beloved son, in whom I was well pleased, whom my soul loved.\" What shall we understand concerning the Father, that he received a soul in himself or has a soul? And who, babbling, will understand this concerning the Father? What then do they say? That the expression is spoken figuratively, evidently. If then they say it is spoken more figuratively concerning the Father, then it is necessary to take the same concerning the Son. For even if he says: \"My soul is troubled\" and \"I have authority to give my soul and take it,\" they say he did not have a soul, but it is spoken more figuratively. And their syllogistic reasoning seems to say something, * truth being self-evident from many proofs. For each mode is taken from the form. For concerning the Father it is not to be dared, because he did not wear flesh. But since the flesh is agreed upon by the Lucianists or Arians, there is no ambiguity. But, he says: \"The Word became flesh,\" and he did not say: \"The Word became flesh and soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι","severity":"info","text":"Epiphanius attributes to Peter a phrase not found verbatim in the New Testament; it echoes 1 Pet 3:18 (Christ's death and resurrection) and possibly 2 Cor 4:14 (the verb ζωοποιέω).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, εἰς ὃν ἐγὼ εὐδόκησα, ὃν ἠγάπησεν ἡ ψυχή μου","severity":"info","text":"Epiphanius cites Isaiah speaking from God the Father's perspective; the closest LXX parallel is Isa 42:1 (οὗτός ἐστιν ὁ υἱός μου) and Isa 1:1 (ἠγάπησεν ἡ ψυχή μου), but the composite quotation is not exact.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Λόγος σὰρξ ἐγένετο","severity":"info","text":"A direct quotation of John 1:14 (ὁ λόγος σὰρξ ἐγένετο). Epiphanius uses it to argue that the incarnation did not include a human soul, a point contested by his opponents.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λουκιανισταῖς εἴτουν Ἀρειανοῖς","severity":"info","text":"Epiphanius equates Lucianists (followers of Lucian of Antioch) with Arians, reflecting a common polemical conflation in 4th-century anti-Arian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τροπικώτερον","severity":"info","text":"The comparative adverb τροπικώτερον ('more figuratively') is key to Epiphanius's argument: he accuses opponents of using figurative interpretation selectively, applying it to the Father but denying it for the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"*","severity":"caution","text":"The Greek text has an asterisk (*) at the point where a clause is missing or corrupt; the English draft supplies 'truth being self-evident' as a conjectural restoration.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The asterisk (*) in the Greek indicates a lacuna or textual corruption; the English draft's restoration is conjectural.","The composite Isaiah quotation is not verbatim from any known LXX passage; its exact source is uncertain."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":59,"ref":"p59","source":"πρὸς δὲ τὴν αὐτῶν ἀμαθῆ οὖσαν ἀντιλογίαν κἀγὼ λέγω ὅτι «ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς», ἀπὸ δὲ τοῦ ἔπλασε τὰ πάντα συμπεριείληφε καὶ ἀπὸ τοῦ «ὁ Λόγος σὰρξ ἐγένετο» τὰ πάντα περιέχει. κατὰ γὰρ τὸν αὐτὸν λόγον ἀνθυποφέρομεν αὐτοῖς καὶ αὐτοὶ λέγοντες· ἰδοὺ λέγει «ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον», καὶ οὐκ εἶπεν· ἐποίησεν αὐτῷ ἧπαρ ἢ πνεύμονα ἢ καρδίαν ἢ φλέβας ἢ νεῦρα ἢ τὰ ἄλλα ὅσαπέρ ἐστιν ἐν τῷ σώματι. παρὰ τοῦτο νοήσομεν ἕν τι εἶναι ὁλοσφύρητον τὸν ἄνθρωπον, διὰ τὸ μὴ λεπτομερῶς τὴν σύνθεσιν τοῦ παντὸς ζῴου τὴν γραφὴν λεπτολογῆσαι; οὐ πάντως. ὡς γοῦν ἀπὸ τοῦ ἑνὸς εἴδους τὰ ὅλα συμπεριείληφεν, οὕτω καὶ ἀπὸ τῆς σαρκὸς τὴν ψυχὴν εἰληφέναι τὸν σωτῆρα εὖ ἐστι δῆλον. Εἰ τοίνυν ψυχὴν εἴληφε καὶ σῶμα, καθάπερ ἀποδέδεικται, ἄρα οὐχ ἡ θεότης ἦν ἠλαττωμένη τῆς τοῦ πατρὸς οὐσίας, εἴσω παθῶν περιεχομένη, ὅπως διψήσῃ καὶ\n\nκοπιάσῃ καὶ πεινάσῃ καὶ ὅσαπερ τῷ ἀνθρώπῳ εἰσὶ χρειώδη. καὶ ὅτι ὁ θεὸς «οὐ κοπιάσει οὐδ' ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ», κεκοπιακὼς δὲ ὁ σωτὴρ εὑρίσκεται, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τῆς τοῦ πατρὸς οὐσίας ἄνωθεν κατελθὼν ὁ Λόγος. οὐ γὰρ ἄνω κεκοπίακεν, ἀλλ' ἐν σαρκί. ἔδει γὰρ τὴν σάρκα κοπιάσαι, ἵνα μὴ δοκήσει νομίζηται, ἀλλ' ἀληθείᾳ· καὶ τὰ ἄλλα ὅσαπερ τοιαύτην ἔχει δύναμιν, τὸ νυστάξαι τὸ ὑπνῶσαι, ἀνθρώπου ἐστὶν ὑποφαντικὰ καὶ τὸ ὑπὸ ἁφὴν *. ἔλαβε γὰρ ταῦτα καὶ ἄνθρωπος εὑρέθη. «εὑρήκαμεν, γάρ φησιν, Μεσσίαν, ὃν ἔγραψε Μωυσῆς». οἱ δὲ εὑρόντες αὐτὸν * διὰ τῆς ἀκαταλήπτου φύσεως, * τουτέστι τῆς ἐνσάρκου.","english":"Against their ignorant contradiction, I also say: \"God formed man, taking dust from the earth,\" and from the phrase \"he formed\" he included everything, and from the phrase \"the Word became flesh\" he encompasses everything. For according to the same reasoning, we counter them, saying: Behold, it says \"God formed man,\" and it did not say: he made for him a liver or a lung or a heart or veins or sinews or all the other things that are in the body. From this, shall we understand that man is a single, solid-forged entity, because the scripture did not detail the composition of the whole living being? Not at all. Just as from the one form he included the whole, so also from the flesh it is clearly evident that the Savior took the soul. If, then, he took soul and body, as has been demonstrated, then the divinity was not diminished from the essence of the Father, being enclosed within passions, so as to thirst and labor and hunger and all that are necessary for man. And that God \"will not labor, nor is there any device of his understanding,\" but the Savior is found to have labored, yet not because of this is the Word not from the essence of the Father, having come down from above. For he did not labor above, but in the flesh. For the flesh had to labor, so that it might not be thought to be in appearance, but in truth; and all the other things that have such a force, such as to doze, to sleep, are indicative of man, and to be under touch. For he took these things and was found to be man. \"For we have found,\" it says, \"the Messiah, whom Moses wrote about.\" But those who found him through the incomprehensible nature, that is, through the incarnate nature.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς","severity":"info","text":"A paraphrase of Genesis 2:7 (LXX: 'καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς'). Epiphanius uses it to argue that scriptural brevity does not imply simplicity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Λόγος σὰρξ ἐγένετο","severity":"info","text":"Quotation of John 1:14. Epiphanius parallels the incarnation with the creation of man to argue that the Word's taking flesh includes the soul.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ κοπιάσει οὐδ' ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ","severity":"info","text":"Likely a paraphrase of Psalm 93:9 (LXX: 'οὐ κοπιάσει...'). Epiphanius contrasts God's impassibility with the Savior's labor in the flesh.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὑρήκαμεν... Μεσσίαν, ὃν ἔγραψε Μωυσῆς","severity":"info","text":"A citation of John 1:41 (Andrew to Peter: 'Εὑρήκαμεν τὸν Μεσσίαν'). Epiphanius uses it to affirm that Christ is the Messiah foretold by Moses.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁλοσφύρητον","severity":"info","text":"A rare adjective meaning 'solid-forged' or 'made in one piece'. Epiphanius uses it to caricature the idea that man is a simple, undifferentiated entity, which he rejects.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ὑπὸ ἁφὴν *","severity":"caution","text":"The Greek text has a lacuna after 'ἁφὴν' (marked by asterisk). The sense is likely 'to be under touch' (i.e., tangible), but the exact phrase is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὑπὸ ἁφὴν *' is incomplete; the missing word may be a noun or participle. The translation assumes 'to be under touch' as a property of the incarnate body.","The citation 'οὐ κοπιάσει...' is not verbatim from the LXX; it may be a loose paraphrase or composite of Psalm 93:9 and other passages."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"ἐπειδὴ γὰρ ἐπὶ τῇ ἀκαταληψίᾳ οὐχ ηὑρίσκετο, διὰ τοῦτο ὑπὸ γραμματέων συλλαμβάνεται καὶ «τὸν νῶτον αὐτοῦ ἔδωκεν εἰς μάστιγας καὶ τὸ πρόσωπον αὐτοῦ οὐκ ἀπέστρεψεν ἀπὸ αἰσχύνης ἐμπτυσμάτων», ἔκλαυσε καὶ ὅσαπερ ἄλλα περὶ αὐτοῦ· ᾄδεται. τίς δὲ ἠδύνατο τὸν θεὸν Λόγον ἐν οὐρανῷ μαστίζειν ἢ ῥαπίζειν ἢ καταπτύειν τοῦ τοιούτου ἀφράστου καὶ ἀκαταλήπτου; εἰ δὲ ταῦτα πέπονθεν ὁ ἀπαθὴς τοῦ θεοῦ Λόγος, ἄρα τὸ πάθος σωματικόν ἐστιν, ἐκτὸς τῆς αὐτοῦ ἀπαθείας καὶ οὐκ ἐκτὸς πάλιν διὰ τὸ εὐδοκῆσαι· καίτοι γε μὴ πάσχοντος αὐτοῦ εἰς ἑαυτὸν τὸ πάθος λελόγισται. καὶ καθάπερ ἐν ἱματίῳ σπῖλος τὸ σῶμα τοῦ φοροῦντος οὐ φθάνει, ὁ δὲ σπῖλος τοῦ ἱματίου εἰς τὸν φοροῦντα λογίζεται, οὕτως ὁ θεὸς πέπονθεν ἐν τῇ σαρκί, τῆς θεότητος αὐτοῦ μηδὲν παθούσης. εἰς δὲ τὴν θεότητα τὸ πάθος τῆς σαρκὸς ὑπὸ τῆς θεότητος φορουμένης ἐλογίσθη, ἵνα ἐν τῇ θεότητι ἡμῖν ἡ σωτηρία γένηται. Μέμνημαι δὲ τοῦ ῥητοῦ τοῦ κατὰ Λουκᾶν εὐαγγελίου καὶ οὐ βούλομαι αὐτὸ ἐᾶσαι ἀνερμήνευτον, τὸ γεγραμμένον ὅτι «γενόμενος ἐν ἀγωνίᾳ ἵδρωσε καὶ ἐγένετο αὐτῷ ὁ ἱδρὼς ὡς θρόμβοι αἵματος. ὤφθη δὲ ἄγγελος κυρίου ἐνισχύων αὐτόν». τὰ βαθύτερα δὲ τῶν λόγων ὡς εἰώθαμεν λέγειν καὶ τὰ ἀναγκαῖα οἱ μὴ τὴν δύναμιν νοοῦντες, ἀντὶ ἀγαθῶν τῇ κακίᾳ * ἀνατρέπουσιν ἑαυτούς· οὐδὲν γὰρ τούτου καιριώτερον. ἐν τῷ γὰρ εἰπεῖν «γέγονεν ἐν ἀγωνίᾳ» τὸν κυριακὸν ἄνθρωπον ἀληθινὸν ἄνθρωπον ὄντα δείκνυσι. καὶ ἵνα δείξῃ ὅτι ἀληθινὸς ἦν ἄνθρωπος καὶ οὐκ ἀπὸ τῆς θεότητος ἡ ἀγωνία γέγονε, φησίν «ἵδρωσε καὶ ἐγένετο αὐτῷ ὁ ἱδρὼς ὡς θρόμβοι αἵματος».","english":"For since he was not found on account of his incomprehensibility, for this reason he is apprehended by the scribes, and \"he gave his back to lashes and did not turn his face away from the shame of spittings,\" he wept, and whatever else is sung about him. Who could have scourged or slapped or spat upon the divine Word in heaven, that ineffable and incomprehensible one? But if the impassible Word of God suffered these things, then the suffering is bodily, outside his own impassibility, and yet not outside, because of his consent; although he did not suffer, the suffering is accounted to him. And just as a stain on a garment does not reach the body of the wearer, but the stain on the garment is accounted to the wearer, so God suffered in the flesh, while his divinity suffered nothing. But the suffering of the flesh, worn by the divinity, was accounted to the divinity, so that in the divinity salvation might come to us. I recall the saying from the Gospel according to Luke, and I do not wish to leave it uninterpreted, the passage which says: \"Being in agony, he sweated, and his sweat became like clots of blood. And an angel of the Lord appeared, strengthening him.\" The deeper meanings of the words, as we are accustomed to say, and the necessary ones, those who do not understand the force of them overturn themselves into evil instead of good; for nothing is more timely than this. For in saying \"he was in agony,\" it shows the Lord's man to be a true man. And to show that the agony came not from the divinity, but that he was a true man, it says: \"he sweated, and his sweat became like clots of blood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν νῶτον αὐτοῦ ἔδωκεν εἰς μάστιγας καὶ τὸ πρόσωπον αὐτοῦ οὐκ ἀπέστρεψεν ἀπὸ αἰσχύνης ἐμπτυσμάτων","severity":"info","text":"Epiphanius alludes to a Christological proof-text, likely from the Old Greek of Isaiah 50:6 or a related testimonium, describing the suffering servant.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενόμενος ἐν ἀγωνίᾳ ἵδρωσε καὶ ἐγένετο αὐτῷ ὁ ἱδρὼς ὡς θρόμβοι αἵματος. ὤφθη δὲ ἄγγελος κυρίου ἐνισχύων αὐτόν","severity":"info","text":"Epiphanius cites a passage from the Gospel of Luke (22:44, with variant details) describing Christ's agony and the appearance of an angel, which he interprets as evidence of Christ's true humanity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκαταληψίᾳ","severity":"info","text":"The term ἀκαταληψίᾳ (incomprehensibility) is a key theological concept in Epiphanius's argument, denoting the divine nature's transcendence beyond human grasp, which paradoxically necessitates incarnation for apprehension.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπῖλος","severity":"info","text":"The analogy of a stain on a garment not reaching the wearer's body is a common patristic illustration for the communication of idioms, used here to explain how Christ's suffering is attributed to the divine Word without affecting his impassibility.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a citation of Christ's humiliation, through a logical argument on impassibility, to an exegesis of a Lukan verse, showing a typical Epiphanian pattern of scriptural proof followed by doctrinal clarification.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ βαθύτερα δὲ τῶν λόγων","severity":"caution","text":"Epiphanius warns that deeper meanings of scripture, when misunderstood, lead readers into evil; this rhetorical caution reflects his polemical context against those who misread Christological passages.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the first scriptural citation (τὸν νῶτον αὐτοῦ...) is not explicitly identified; it may be a composite or a variant of Isaiah 50:6. The Lukan citation (γενόμενος ἐν ἀγωνίᾳ...) differs slightly from the canonical text, possibly reflecting a variant manuscript tradition or a conflation with other passion narratives."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"σωματικόν ἐστι τὸ εἶδος καὶ οὐχὶ πνευματικόν. «ὤφθη δὲ ἄγγελος κυρίου ἐνισχύων αὐτόν», οὐχ ὅτι τῆς ἰσχύος τοῦ ἀγγέλου ἐπεδέετο ὁ μείζων ἀγγέλων, «ᾧ κάμπτει πᾶν γόνυ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων», θεῷ ὄντι ἀεὶ Λόγῳ καὶ πρὸς τῷ πατρὶ ὄντι ἀεὶ καὶ ἐξ αὐτοῦ γεγεννημένῳ, ἀλλ' ἵνα πληρώσῃ τὸ ἐν τῇ ᾠδῇ τῇ μεγάλῃ Μωυσέως ἐν τῇ ἐρήμῳ ᾀσθείσῃ, ἐν ᾗ ἔλεγε «προσκυνήσουσιν αὐτῷ πάντες υἱοὶ θεοῦ, καὶ ἐνισχυσάτωσαν αὐτὸν ἄγγελοι θεοῦ». τό «ἐνισχυσάτωσαν αὐτόν», οὐχ ὡς παρέχοντες αὐτῷ ἰσχύν· ἀλλ' ἐπειδὴ ἴσχυεν ἡ δοξολογία ἐν τούτοις δοξάζειν τὸν θεόν, ὑπὸ ἀγγέλων μὲν εὐθὺς ἄνω καὶ πνευματικῶν ζῴων βοώντων καὶ λεγόντων «σή ἐστιν ἡ δύναμις, σόν ἐστι τὸ κράτος, σή ἐστιν ἡ ἰσχύς», ἐν τούτῳ δείκνυσι τὸ προσκυνεῖν καὶ ἐνισχύειν, τουτέστι διδόναι αὐτῷ τὸ ἴδιον τῆς ἰσχύος κράτος, ὡς καὶ ὁ ἄγγελος ὤφθη ἐνώπιον τῶν μαθητῶν προσκυνῶν τὸν αὐτοῦ δεσπότην· μὴ ἀγνοῶν τὴν ὑπερβολὴν τῆς αὐτοῦ φιλανθρώπου οἰκονομίας, θαυμάζων δὲ τὴν τοσαύτην ἐν αὐτῷ γεγενημένην πραότητος πραγματείαν, τὴν τὸν διάβολον ἡττήσασαν, τὴν τὸ κέντρον τοῦ θανάτου συντρίψασαν, τὴν τὰς ἀρχὰς καὶ τὰς ἐξουσίας θριαμβεύσασαν, τὴν τὴν ἁμαρτίαν θραύσασαν. καὶ διὰ τὴν ὑπερβολὴν τῆς θαυμασιότητος ἐν τῇ δοξολογίᾳ ὁ ἄγγελος ἔλεγε προσκυνῶν· σή ἐστιν ἡ ἰσχύς, δέσποτα· σὺ γὰρ ἴσχυσας κατὰ θανάτου καὶ κατὰ Ἅιδου καὶ κατὰ διαβόλου, συντρῖψαι τὸ κέντρον αὐτοῦ καὶ ἐκβαλεῖν ἀπὸ τῆς ἀνθρωπότητος.","english":"The form is corporeal, not spiritual. \"And an angel of the Lord appeared strengthening him,\" not that the one greater than angels was in need of the angel's strength, \"he before whom every knee of the heavenly, earthly, and infernal beings bends,\" being always God the Word and always with the Father and born from him, but in order to fulfill what was in the great song of Moses sung in the wilderness, in which he said, \"all sons of God will worship him, and let the angels of God strengthen him.\" The \"let them strengthen him\" not as providing him with strength; but since the doxology was strong in these things to glorify God, by angels immediately above and spiritual creatures crying out and saying, \"yours is the power, yours is the might, yours is the strength,\" in this it shows worshiping and strengthening, that is, giving him the proper might of strength, as also the angel appeared before the disciples worshiping his own master; not being ignorant of the excess of his philanthropic economy, but marveling at the great transaction of gentleness that had occurred in him, which defeated the devil, which crushed the sting of death, which triumphed over the principalities and powers, which shattered sin. And on account of the excess of wonder in the doxology, the angel said while worshiping: yours is the strength, master; for you have prevailed against death and against Hades and against the devil, to crush his sting and cast it out from humanity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωματικόν ἐστι τὸ εἶδος","severity":"info","text":"Epiphanius asserts that the form (εἶδος) of the angelic appearance is corporeal, not spiritual, emphasizing the material nature of the vision.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὤφθη δὲ ἄγγελος κυρίου ἐνισχύων αὐτόν","severity":"info","text":"This phrase echoes LXX Daniel or similar angelic visitation texts, though the exact source is unclear; Epiphanius uses it to argue the angel's role is doxological, not supplementary.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσκυνήσουσιν αὐτῷ πάντες υἱοὶ θεοῦ, καὶ ἐνισχυσάτωσαν αὐτὸν ἄγγελοι θεοῦ","severity":"info","text":"Epiphanius cites a 'great song of Moses' (likely the Song of Moses in Deuteronomy 32), though the wording differs from the LXX; he interprets 'strengthen' as doxological acclamation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ ᾠδῇ τῇ μεγάλῃ Μωυσέως","severity":"info","text":"The 'great song of Moses' refers to the Song of Moses (Deuteronomy 32), a poetic passage in the LXX; Epiphanius treats it as a liturgical text sung in the wilderness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐνισχυσάτωσαν","severity":"info","text":"Epiphanius reinterprets 'let them strengthen' as a doxological act: the angel's 'strengthening' is not supplying power but glorifying God's own strength, a chiastic inversion of the verb's usual sense.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σή ἐστιν ἡ δύναμις, σόν ἐστι τὸ κράτος, σή ἐστιν ἡ ἰσχύς","severity":"info","text":"This triadic acclamation reflects early Christian liturgical formulas, possibly from anaphoral or hymnodic traditions, and Epiphanius uses it to model angelic worship of Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'an angel of the Lord appeared strengthening him' is not identified; it may be a conflation of LXX Daniel or a lost apocryphon.","The phrase 'all sons of God will worship him' is not a direct LXX quotation; Epiphanius may be paraphrasing or citing a variant text of the Song of Moses."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Ἐὰν δὲ πάλιν εἴπῃ «ποῦ τεθείκατε Λάζαρον;» ἀνθρωποπαθῶς λέγων καὶ περὶ τῆς αἱμορροούσης «τίς μου ἥψατο;» ἤ «τίνα ζητεῖτε;» ἤ «τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;» ἤ «τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο» ἤ «προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ» ἤ «πρὸ τοῦ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα», οὐχ ὁρᾷς ἀπ' αὐτῆς τῆς ὑποθέσεως τὸ ὑπερβάλλον τῆς γνώσεως, ὅτι ἐκ σαρκὸς καὶ ἀνθρωπότητος τὰ διηγήματα; ὅσα γὰρ ἐν τῇ παλαιᾷ διαθήκῃ ἀπὸ προσώπου τοῦ θεοῦ καὶ πατρὸς ὑποκατερχόμενά εἰσιν εἰς πειθὼ τῶν ἀνθρώπων, ἀγνωσίας ἐχόμενα, οὐκ ὄντα δὲ ἄγνωστα τῷ θεῷ, ταῦτα ἐλθὼν ὁ Λόγος πεπλήρωκεν, ἵνα πληρώσῃ τὸ εἰρημένον «ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι». «ποῦ τεθείκατε τὸν Λάζαρον;» ἠρώτα ἐγγὺς τοῦ τόπου γενόμενος· πρὸ δὲ τοῦ ἐλθεῖν εἰς τὸν τόπον ὑπὸ μηδενὸς ἀκούσας ἔλεγε τοῖς μαθηταῖς αὐτοῦ «Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται». ὁ τοίνυν ἀπὸ τοσούτων τῆς ὁδοιπορίας διεστὼς τοῦ τόπου γνοὺς ὅτι τέθνηκε Λάζαρος, παρὼν ἐν τῷ τόπῳ ἠγνόει; οὔκουν, ἄλλ' ἤθελε δεῖξαι ὅτι ταῦτα πάντα ἐποίει, ἐπεὶ οὔπω οὐδεὶς τελείως αὐτῷ ἐπίστευεν, ἵνα ἐνδείξηται τῆς αὐτοῦ πρὸς ἡμᾶς φειδοῦς τὴν πολλὴν φιλανθρωπίαν. ἔδει γὰρ ἐκείνας μὴ εἰπεῖν «τεταρταῖός ἐστιν, ἤδη ὄζει» μηδὲ ἀπελθεῖν καὶ δεῖξαι, ἀλλ' εἰπεῖν· πάντα οἶδας καὶ ἐὰν θέλῃς, ζήσεται. διόπερ καὶ ἐδάκρυσεν ἐπὶ τῇ τῶν ἀνθρώπων πωρώσει. οὐκ ἀγνοῶν τοίνυν ἠρώτα, ἀλλ' ἐλέγχει πειράζων καὶ φιλανθρω38.6 πεύεται.","english":"If again he says, \"Where have you placed Lazarus?\" speaking in a human way, and concerning the woman with the issue of blood, \"Who touched me?\" or \"Whom do you seek?\" or \"What do men say I am, the Son of Man?\" or \"The child grew and was strengthened\" or \"He advanced in age and wisdom\" or \"Before the child knew to call father or mother,\" do you not see from the very subject matter the excess of knowledge, that the narratives are from flesh and humanity? For all things in the Old Testament that from the person of God and Father are condescended for the persuasion of men, partaking of ignorance, yet not unknown to God, these the Logos came and fulfilled, so as to fulfill the saying, \"My father until now works, and I work.\" \"Where have you placed Lazarus?\" he asked, having come near the place; but before coming to the place, having heard from no one, he said to his disciples, \"Lazarus, our friend, has fallen asleep.\" He, then, who from such a distance of the journey, being far from the place, knew that Lazarus had died, when present at the place was he ignorant? Not at all, but he wished to show that he did all these things, since no one yet fully believed in him, so as to demonstrate the great philanthropy of his care for us. For he needed not to say those things, \"It is the fourth day, he already stinks,\" nor to go and show, but to say: You know all things, and if you wish, he will live. Therefore he also wept at the hardness of men. So he did not ask in ignorance, but tests, tempting, and exercises philanthropy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρος","severity":"info","text":"The reference to Lazarus (John 11:1-44) is central to Epiphanius's argument that Christ's questions are pedagogical, not signs of ignorance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι","severity":"info","text":"This saying, attributed to Jesus, is not found in the canonical Gospels; Epiphanius may be citing an apocryphal or oral tradition to illustrate the Logos's fulfillment of the Father's work.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλανθρωπία","severity":"info","text":"Philanthropia, 'love for humanity,' is a key term in Epiphanius's Christology, denoting the divine condescension that motivates Christ's seemingly ignorant questions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αἱμορροούσης","severity":"info","text":"The woman with the issue of blood (Matthew 9:20-22; Mark 5:25-34) is a standard example in patristic exegesis of Christ's healing power and his rhetorical questions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Epiphanius uses a series of rhetorical questions from the Gospels to argue that Christ's apparent ignorance is a pedagogical device, culminating in the Lazarus narrative as proof of divine foreknowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τεταρταῖός ἐστιν, ἤδη ὄζει","severity":"caution","text":"The phrase 'it is the fourth day, he already stinks' is not a direct Gospel quotation but a dramatic elaboration by Epiphanius to emphasize the miraculous nature of Lazarus's resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'My father until now works, and I work' is unclear; it may be an apocryphal tradition or Epiphanius's own formulation.","The phrase 'he also wept at the hardness of men' is ambiguous: it could refer to Christ's tears at the tomb (John 11:35) or be a symbolic expression of divine compassion."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"καί «τίς μου ἥψατο;» φησίν, οὐχ ὅτι οὐκ ᾔδει τίς αὐτοῦ ἥψατο, ἀλλ' ἵνα μὴ εἴπῃ δι' ἑαυτοῦ τὸ γενόμενον θαῦμα, ἀλλ' ὅπως ἐκείνη ἀκούσασα προσελθοῦσα εἴπῃ τὴν εἰς αὐτὴν γενομένην χάριν καὶ ὁμολογήσασα ἀκούσῃ· «ἡ πίστις σου σέσωκέ σε», ὅπως προτρέψη38.7 ται καὶ ἄλλους πιστεύειν, ἵνα ἰαθῶσι. «τίνα με» φησί «λέγουσιν εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;» ὡς καὶ ἐν τῇ παλαιᾷ ἀπὸ προσώπου τοῦ πατρὸς λέγει «Ἀδάμ, ποῦ εἶ;» ᾔδει δὲ αὐτὸν ποῦ ἐστιν· διὸ καὶ ἐλέγχει αὐτὸν μετέπειτα λέγων «ἐκ τοῦ ξύλου ἔφαγες». καὶ τῷ Κάϊν «ποῦ Ἄβελ ὁ ἀδελφός σου;» καὶ οὐκ ἀγνοῶν ἠρώτα. λέγει γὰρ «ἐπικατάρατος σὺ ἐπὶ τῆς γῆς, ἣ ἔχανε δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου. ἰδοὺ γὰρ τὸ αἷμα αὐτοῦ βοᾷ πρός με». οὐκ ἠγνόει τοίνυν ὁ λέγων ὅτι τὸ αἷμα βοᾷ, ἀλλ' ὅπως δῷ αὐτῷ τόπον μετανοίας εἰς ἀπολογίαν, διὰ τοῦτο ἠρώτα.\n\nΣτρέφονται δὲ πάλιν εἰς τὴν τῆς ἀμαθίας φιλονεικίαν καί φασιν αὐτοῦ τοῦ υἱοῦ εἶναι ταύτας τὰς φωνὰς ἐν τῇ παλαιᾷ. εὐθὺς δὲ ἐλέγχεται αὐτῶν τὸ ἐπιτήδευμα. ὁ γὰρ εἰπὼν τῷ Μωυσῇ «τί τοῦτο τὸ ἐν τῇ χειρί σου;» αὐτὸς ἔλεγεν «ἐγώ εἰμι ὁ ὤν». καί φησιν ὁ κύριος τοῖς Σαδδουκαίοις περὶ ἀναστάσεως διηγούμενος «ὅτι δὲ ἐγείρονται οἱ νεκροί, εἶπεν ὁ θεός· ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ. θεὸς οὖν ἐστι ζώντων καὶ οὐ νεκρῶν». καὶ πάλιν πολλὰ ἔστι δεῖξαι ὅτι ἐκ προσώπου τοῦ πατρός ἐστιν ἐν τῇ παλαιᾷ διαθήκῃ εἰρημένα· ἀλλὰ καὶ ἐκ προσώπου τοῦ υἱοῦ πολ39.4 λάκις καὶ ἐκ προσώπου πάλιν τοῦ ἁγίου πνεύματος.","english":"And \"Who touched me?\" he says, not because he did not know who touched him, but so that he might not himself declare the miracle that had occurred, but rather so that she, upon hearing, might come forward and tell of the grace that had been bestowed upon her, and after confessing, might hear: \"Your faith has saved you,\" in order to encourage others to believe, so that they might be healed. \"Whom do they say I am,\" he says, \"the Son of Man?\" As also in the Old Testament, speaking from the person of the Father, he says, \"Adam, where are you?\" But he knew where he was; for that reason he later convicts him, saying, \"You ate from the tree.\" And to Cain, \"Where is Abel, your brother?\" And he was not asking in ignorance. For he says, \"Cursed are you upon the earth, which gaped to receive your brother's blood from your hand. Behold, his blood cries out to me.\" Therefore, the one who said that the blood cries out was not ignorant, but rather, in order to give him an opportunity for repentance through an apology, he asked for this reason.\n\nThey turn again to the contentiousness of ignorance and say that these utterances in the Old Testament belong to the Son himself. But their contrivance is immediately refuted. For the one who said to Moses, \"What is this in your hand?\" himself said, \"I am the one who is.\" And the Lord says to the Sadducees, when discoursing about the resurrection, \"That the dead rise, God said: I am the God of Abraham and the God of Isaac and the God of Jacob. Therefore, God is of the living and not of the dead.\" And again, there is much to show that in the Old Testament things are said from the person of the Father; but also from the person of the Son many times, and again from the person of the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς μου ἥψατο","severity":"info","text":"Epiphanius alludes to the Gospel story of the woman with the issue of blood (Mark 5:25-34; cf. Matthew 9:20-22). The phrase 'Who touched me?' is not a direct quotation but a paraphrase of the narrative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδάμ, ποῦ εἶ","severity":"info","text":"The phrase 'Adam, where are you?' is not a direct biblical quotation but a paraphrase of God's address to Adam in Genesis 3:9 (LXX). Epiphanius uses it to illustrate divine foreknowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τοῦ ξύλου ἔφαγες","severity":"info","text":"The phrase 'You ate from the tree' echoes God's interrogation of Adam in Genesis 3:11 (LXX). Epiphanius cites it to show that God knew the transgression before asking.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ Ἄβελ ὁ ἀδελφός σου","severity":"info","text":"The question 'Where is Abel, your brother?' is a paraphrase of God's address to Cain in Genesis 4:9 (LXX). Epiphanius argues that God was not ignorant but offered Cain a chance to repent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ὁ ὤν","severity":"info","text":"The phrase 'I am the one who is' is a direct quotation of Exodus 3:14 (LXX), where God reveals his name to Moses. Epiphanius uses it to contrast divine self-identification with the rhetorical questions attributed to the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ","severity":"info","text":"This is a paraphrase of Exodus 3:6 (LXX), where God identifies himself to Moses as the God of the patriarchs. Epiphanius cites it to argue that God is God of the living, not the dead, in a resurrection context.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Gospel narrative is being paraphrased for the 'Who touched me?' episode; the reference is generic.","The phrase 'Your faith has saved you' is not a direct biblical quotation but a summary of Jesus' response to the healed woman."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"καί «ποῦ Σάρρα ἡ γυνή σου;» τῷ Ἀβραὰμ ἔλεγεν ὁ ἐλθὼν ἄνωθεν σὺν τοῖς δυσὶν ἀγγέλοις υἱὸς θεοῦ. εἰ γὰρ ἠγνόει ποῦ ἐστιν, οὐκ ἂν ἔλεγεν «Σάρρα». * «ἐγέλασεν οὖν ἡ Σάρρα ἔνδον οὖσα» βούλεται αὐτῆς ὑποδεῖξαι τὴν σεμνότητα ὑπογραμμὸν τῶν θελουσῶν εὐσεβεῖν ἐν ἀληθείᾳ, ἵν' ὅτε ὑποδέχονται ξένους ἐξ ἰδίων καμάτων ὑπηρετῶσι μέν, διὰ δὲ τὴν σεμνότητα τὸ πρόσωπον αὐτῶν τοῖς ἀνδράσι μὴ ὑποδεικνύωσιν. ἐκείνη γὰρ ἡ μακαρία πάντως ἐξήρτυσε καὶ ἐξαρτύσασα εἰς πρόσωπον ἀγγέλων οὐκ ὤφθη, σεμνότητος ὑπογραμμὸν ὑποβάλλουσα ταῖς μετὰ ταῦτα γενεαῖς. ἀλλὰ καὶ ἵνα δείξῃ ὁ παρὼν τίς ἐστιν, τὸ ὄνομα\n\nτῆς γυναικὸς ἐκάλει ὁ ἐπιξενωθεὶς πρὸς τὴν ὥραν, * ὅτι οὔτε τὸ ὄνομα αὐτὸν λέληθεν οὔτε πλάσμα οὔτε διανόημα ἀνθρώπου. «τίνα με» φησί «λέγουσιν εἶναι οἱ ἄνθρωποι τὸν υἱὸν τοῦ ἀνθρώπου;» καὶ τὸν μὲν υἱὸν τοῦ ἀνθρώπου αὐτὸς φράζει ὁμολογῶν, ἵνα μὴ νομίσωσι περὶ τοῦ ἀοράτου αὐτὸν ἐρωτᾶν. οἱ δέ φασιν Ἠλίαν καὶ Ἰερεμίαν καὶ Ἰωάννην. «ὑμεῖς δὲ τίνα με λέγετε;»· «σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος» φησὶ καὶ εὐθὺς μακαρίζεται. οὐ γὰρ ἀγνοῶν ἠρώτα, ἀλλὰ δεῖξαι βουλόμενος ὅτι πατρός ἐστιν ἡ διδαχὴ ἡ τὸν υἱὸν τῇ ἐκκλησίᾳ ἀληθινὸν θεὸν κηρύττουσα, ἵνα ἀναγκασθῇ ὁ Πέτρος λέγειν ἃ παρὰ τοῦ πατρὸς ἐδιδάχθη. Καὶ μὴ θαυμάσῃς ἐὰν εἴπῃ ὅτι «δι' ἐμοῦ εἰσέρχονται πρὸς τὸν πατέρα» καὶ ἠλλοιωμένον τῆς τοῦ πατρὸς οὐσίας ὑπολάβῃς. αὐτὸς γὰρ πάλιν διδάσκει «οὐδεὶς ἔρχεται πρός με, ἐὰν μὴ ὁ πατὴρ αὐτὸν ἑλκύσῃ».","english":"And \"Where is Sarah, your wife?\" the Son of God, who came from above with the two angels, said to Abraham. For if he did not know where she was, he would not have said \"Sarah.\" * \"So Sarah laughed, being inside\" — he wishes to indicate her modesty as a model for women who wish to be pious in truth, so that when they receive guests, they may serve from their own labors, but on account of modesty, they may not show their faces to the men. For that blessed woman certainly prepared everything, and having prepared it, she was not seen in the presence of the angels, presenting a model of modesty to the generations after her. But also, to show who the present one is, the one who was hosted for the moment called the woman's name, * because neither the name nor the creation nor the thought of any human is hidden from him. \"Who do they say I am,\" he says, \"the Son of Man?\" And he himself speaks of the Son of Man, confessing it, so that they might not think he is asking about the invisible one. And they say, Elijah and Jeremiah and John. \"But you, who do you say I am?\" \"You are the Christ, the Son of the living God,\" he says, and immediately he is blessed. For he was not asking in ignorance, but wishing to show that the teaching which proclaims the Son as true God to the Church is from the Father, so that Peter might be compelled to say what he had been taught by the Father. And do not be surprised if he says, \"Through me they come to the Father,\" and you suppose that he is altered from the Father's substance. For he himself teaches again, \"No one comes to me unless the Father draws him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ Σάρρα ἡ γυνή σου;","severity":"info","text":"Epiphanius alludes to the Genesis narrative (Gen 18:9-10) where the three visitors ask Abraham about Sarah's whereabouts, a scene he interprets typologically.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱὸς θεοῦ","severity":"info","text":"Epiphanius identifies the visitor as the Son of God, a Christological reading of the three angels at Mamre, consistent with his anti-Arian polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σεμνότητα","severity":"info","text":"Epiphanius praises Sarah's modesty (σεμνότης) as a model for Christian women, reflecting late antique ideals of female seclusion and domestic piety.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίνα με λέγουσιν εἶναι οἱ ἄνθρωποι τὸν υἱὸν τοῦ ἀνθρώπου;","severity":"info","text":"This echoes the Synoptic Gospel question (e.g., Matt 16:13-16; Mark 8:27-29) where Jesus asks his disciples about his identity, leading to Peter's confession.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μὴ θαυμάσῃς","severity":"info","text":"Epiphanius uses a rhetorical warning to preempt misunderstanding about the Son's relation to the Father, a common device in his anti-Arian argumentation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠλλοιωμένον","severity":"caution","text":"The term 'altered' (ἠλλοιωμένον) is ambiguous: Epiphanius denies any change in substance between Father and Son, but the precise ontological relation is not fully defined here.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two angels' accompanying the Son of God is not specified; Epiphanius may conflate the Genesis theophany with later Christological interpretation.","The phrase 'through me they come to the Father' is not directly attributed to a specific Gospel verse, though it echoes Johannine theology (e.g., John 14:6)."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"ὡς γοῦν ὁ πατὴρ πέμπει πρὸς τὸν υἱόν, καὶ ὁ υἱὸς εἰσφέρει πρὸς τὸν πατέρα, ἵνα δείξῃ μίαν καὶ τὴν αὐτὴν εἶναι θεό40.2 τητα. τὸ δέ «προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ», εἰ σοφία ἐστὶ τοῦ θεοῦ, οὐκ ἐνδέεται σοφίας. ἀλλ' ἐπειδὴ ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών, οὐ τὸ πλήρωμα * ἠλαττώθη· * ἀλλ' ἵνα δείξῃ ἀπ' οὐρανοῦ μετακενωθέντα εἰς ἀνθρωπότητα τουτέστιν εἰς ἐργαστήριον Μαρίας. «μύρον γὰρ ἐκκενωθὲν ὄνομά σοι», φησίν· οὐκ εἶπεν ἐκχυθέν, ἀλλ' ἐκκενωθὲν ἀπ' οὐρανοῦ εἰς γῆν, ἵνα ἀπὸ γῆς εἰς Μαρίαν ἐκκενωθῇ. καὶ ἀπὸ Μαρίας σὰρξ γενόμενος κυΐσκεται, εἰς Βηθλεὲμ γεννᾶται, ἀπὸ Βηθλεὲμ εἰς Ναζαρὲτ μεταβαίνει, ἀπὸ Ναζαρὲτ εἰς Καπερναούμ, ἀπὸ Καπερναοὺμ εἰς Ἱερουσαλὴμ καὶ θάλασσαν ἐν τῷ βαδίζειν αὐτὸν ἐπὶ τῶν ὑδάτων καὶ τὰ μέρη Τύρου καὶ Ναῒν καὶ τὴν Ἰουδαίαν καὶ Ἱεριχὼ καὶ εἰς Βηθφαγὴ καὶ Βηθανίαν, εἰς Ἱερουσαλήμ τε τὸν ναὸν καὶ τὸ ὄρος τῶν ἐλαιῶν καὶ Γεθσημανῆ, εἰς οἶκον Καϊάφα εἰς τὸ πραιτώριον καὶ πρὸς Ἡρῴδην, εἰς τόπον Γολγοθᾶ εἰς τὸ μνῆμα καὶ ἕως τοῦ Ἅιδου, εἰς γῆν μετὰ τὴν ἀνάστασιν καὶ εἰς οὐρανούς. μύρον γὰρ ἐκκενωθὲν ἀπὸ ἄγγους εἰς ἄγγος πάντα τὰ ἄγγη μυρίζει καὶ Χριστοῦ ἡ παρουσία ἀπ' οὐρανοῦ ὅλην τὴν γῆν ἡγίασε, τοὺς αὐτὸν λαμβάνοντας ἐν ἀληθεία. ὁ ὄρος ὁ ὤν, ὡς ἐν τῷ Δανιὴλ λέγεται, καὶ μέγα ὄρος, «λίθος δὲ τεμνόμενος ἄνευ χειρῶν» * ἄνευ σπέρματος ἀνδρὸς ὑπαινιττόμενος, τὸ μεῖζον αὖθις μικρὸν εὑρισκόμενον·","english":"Just as the father sends to the son, and the son brings to the father, to show that the divinity is one and the same. And \"he advanced in age and wisdom\"—if wisdom is of God, he is not lacking wisdom. But because he emptied himself, taking the form of a servant, the fullness was not diminished; but to show that he was poured from heaven into humanity, that is, into the workshop of Mary. \"For a perfume emptied out is your name,\" it says; it did not say poured out, but emptied from heaven to earth, so that from earth it might be emptied into Mary. And from Mary, having become flesh, he is conceived, is born in Bethlehem, moves from Bethlehem to Nazareth, from Nazareth to Capernaum, from Capernaum to Jerusalem and the sea when he walks on the waters, and the regions of Tyre and Nain and Judea and Jericho and to Bethphage and Bethany, to Jerusalem, the temple and the Mount of Olives and Gethsemane, to the house of Caiaphas, to the praetorium and to Herod, to the place of Golgotha, to the tomb and as far as Hades, to earth after the resurrection and to the heavens. For a perfume emptied from vessel to vessel perfumes all the vessels, and the presence of Christ from heaven sanctified the whole earth, those receiving him in truth. The mountain that is, as is said in Daniel, and a great mountain, \"a stone cut without hands\"—without the seed of a man being hinted at, the greater again found small.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μύρον γὰρ ἐκκενωθὲν ὄνομά σοι","severity":"info","text":"Epiphanius interprets Christ's incarnation as a perfume emptied from vessel to vessel, emphasizing a transfer without loss of essence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ","severity":"info","text":"This phrase likely echoes Luke 2:52, where Jesus 'increased in wisdom and stature,' though Epiphanius uses it to argue against any deficiency in divine wisdom.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθος δὲ τεμνόμενος ἄνευ χειρῶν","severity":"info","text":"This alludes to Daniel 2:34, where a stone cut without hands symbolizes Christ's virgin birth, a common patristic typology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς ἐργαστήριον Μαρίας","severity":"info","text":"The phrase 'workshop of Mary' is a patristic metaphor for the womb as the place where Christ's human nature is formed, emphasizing Mary's role in the incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μύρον γὰρ ἐκκενωθὲν ...","severity":"info","text":"The repeated image of perfume emptied from vessel to vessel frames the passage, linking Christ's descent from heaven to his geographical movements and sanctification of the world.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ὄρος ὁ ὤν, ὡς ἐν τῷ Δανιὴλ λέγεται","severity":"caution","text":"The phrase 'the mountain that is' is obscure; it may refer to a lost Danielic tradition or a textual corruption, as the syntax is incomplete.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ ὄρος ὁ ὤν' is ambiguous; it may be a corruption or a reference to an unknown source.","The connection between the stone cut without hands and the preceding discussion of Christ's movements is not fully explicit."],"confidence":"medium","notes":[]},{"i":66,"ref":"p66","source":"λίθος δὲ πάλιν ἀναλαμβάνων τὸ μέγεθος καὶ γινόμενος αὖθις ὄρος μέγα καὶ δηλονότι τὸ ὄρος οὐκ ὂν ἐν ἑνὶ τόπῳ, ἀλλὰ πληρῶν ἅπασαν τὴν οἰκουμένην, οὗτος ὁ σοφία ὢν καὶ γενόμενος ἄνθρωπος, ἐπεκτείνων ἑαυτοῦ τὴν δύναμιν τῷ κόσμῳ, ἵνα πληρώσῃ τὴν οἰκουμένην χάριτος, «προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ». ἐπεὶ σοφία ὢν τοῦ πατρὸς καὶ «διδάσκων ἀνθρώπους» λαλεῖν καὶ ἀνθρώποις διαρθρώσας γλῶσσαν καὶ «φυτεύσας τὸ οὖς» τοῖς ἀκούουσι, πῶς οὐκ ᾔδει καλεῖν πατέρα ἢ μητέρα; * «λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας» καὶ τὰ ἑξῆς; ἀλλ' ἐπειδή, γεννηθεὶς ἀπὸ κοιλίας εὐθὺς λαλῶν εἰ ἐδείκνυτο καὶ καθαρῶς οἷα δὴ ἀρτίπαις ἐφθέγγετο, φαντασία ἂν ἐνομίσθη καὶ οὐκ ἀληθὴς ἀλλ' ἢ μᾶλλον δόκησις ἡ ἔνσαρκος αὐτοῦ κύησις, διά τοι τοῦτο ὑπομένει τὸ ὀλίγον τῆς ἡλικίας. ἵνα μὴ ἀφανίσῃ τὸ ἀληθὲς τῆς ἀκολουθίας. Ἑτέρας δὲ πάλιν θηρῶνται * ματαίας ὑπολήψεις παραπλέκοντες τοῖς θείοις λόγοις καὶ ἐναντίως διανοοῦνται καί φασιν· πῶς οὖν γέγραπται «δέξασθε τὸν ἀρχιερέα τῆς ὁμολογίας ἡμῶν πιστὸν ὄντα τῷ ποιήσαντι αὐτόν» καί «γνωστὸν ὑμῖν ἔστω πᾶς οἶκος Ἰσραήλ, ὅτι τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε, κύριον καὶ Χριστὸν αὐτὸν ὁ θεὸς ἐποίησε». καὶ θαῦμά μοι μέγα ἐπέρχεται πῶς οἱ τῶν ἀκολουθιῶν ἐφαπτόμενοι τὴν ἐν αὐταῖς φραζομένην δύναμιν ἀγνοοῦσι. τὸ γὰρ εἰπεῖν «δέξασθε τὸν","english":"Again taking up the stone, it becomes great in size and again becomes a great mountain, and clearly the mountain is not in one place, but fills the whole inhabited world. This one, being wisdom and having become man, extending his power to the world, so that he might fill the inhabited world with grace, \"advanced in age and wisdom.\" Since he is wisdom of the father and \"teaching men\" to speak and having articulated the tongue for men and \"planted the ear\" for those who hear, how did he not know to call father or mother? * \"He will take the power of Damascus and the spoils of Samaria\" and so forth? But because, if he had been born from the womb and immediately speaking and clearly uttered things as a mere child, his incarnation would have been considered a fantasy and not true but rather a semblance, for this reason he endures the smallness of age, so that he might not destroy the truth of the sequence. Others again hunt after * vain suppositions, interweaving them with the divine words and think contrarily, and say: How then is it written \"Receive the high priest of our confession, being faithful to the one who made him\" and \"Let it be known to you, all the house of Israel, that this Jesus, whom you crucified, the Lord and Christ, God made him.\" And great wonder comes upon me how those who touch upon the sequences are ignorant of the power expressed in them. For to say \"Receive the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προέκοπτεν ἡλικίᾳ καὶ σοφίᾳ","severity":"info","text":"Epiphanius quotes the phrase 'advanced in age and wisdom' from Luke 2:52, using it to argue that Christ's human development does not imply a lack of divine wisdom.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας","severity":"info","text":"This phrase is a loose citation of Isaiah 8:4 (LXX), where Damascus and Samaria are mentioned in a prophetic context; Epiphanius uses it to illustrate a misinterpretation by opponents.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δέξασθε τὸν ἀρχιερέα τῆς ὁμολογίας ἡμῶν πιστὸν ὄντα τῷ ποιήσαντι αὐτόν","severity":"info","text":"This appears to be a citation from a non-canonical or apocryphal source, possibly the 'Preaching of Peter' or a related text, used by Epiphanius's opponents to argue for a subordinate Christology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνωστὸν ὑμῖν ἔστω πᾶς οἶκος Ἰσραήλ, ὅτι τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε, κύριον καὶ Χριστὸν αὐτὸν ὁ θεὸς ἐποίησε","severity":"info","text":"This citation echoes Jewish-Christian or adoptionist traditions that Jesus was made Lord and Christ by God at a later point, a view Epiphanius refutes as inconsistent with orthodox Christology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἑτέρας δὲ πάλιν θηρῶνται","severity":"info","text":"Epiphanius transitions to a new objection by opponents, introduced with 'Others again hunt after vain suppositions', marking a shift in his polemical argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ γὰρ εἰπεῖν «δέξασθε τὸν","severity":"caution","text":"The Greek text breaks off mid-sentence at the end of this passage; the English draft follows the same cut, leaving the argument incomplete.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'Receive the high priest of our confession' is uncertain; it may be from a lost apocryphon or a misremembered text.","The phrase 'He will take the power of Damascus and the spoils of Samaria' is a loose adaptation of Isaiah 8:4, but its exact wording differs from the LXX."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"ἀρχιερέα πιστὸν ὄντα τῷ ποιήσαντι αὐ41.3 τόν» οὐ περὶ τῆς θεότητος εἴρηται. ὁ θεὸς γὰρ ἦλθε * καὶ εἰς πάντα ἡμῖν σαφηνίζουσιν αἱ θεῖαι γραφαί. οὐδὲν γὰρ ἐν αὐταῖς ἐστὶ σκολιὸν ἢ στραγγαλιῶδες, «πάντα δὲ ἐνώπια τοῖς συνιοῦσι καὶ ὀρθὰ τοῖς εὑρίσκουσι γνῶσιν». «λάβετε» γάρ φησι «παιδείαν καὶ μὴ ἀργύριον»· ἐὰν γὰρ μή τις λάβῃ παιδείαν παρὰ θεοῦ τουτέστι τὴν πίστιν τῆς ἀληθείας, σκολιὰ αὐτῷ πάντα καὶ διεστραμμένα, τοῖς δὲ συνιοῦσιν ὀρθῶς καὶ εὑρίσκουσι γνῶσιν ὀρθὰ πάντα καὶ ἀδιάβλητα. ἵνα δὲ αὐτοὺς ἐλέγξῃ, ὁ ἀπόστολός φησι· «πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος τὰ πρὸς θεὸν ὑπὲρ ἀνθρώπων καθίσταται, εἰς τὸ προσφέρειν δῶρα καὶ θυσίας». διὰ τοῦτο καὶ αὐτὸς ὁ μονογενής, ἐπειδὴ ὑπὲρ ἀνθρώπων ἀρχιερεὺς ἦλθε γενέσθαι, ἔλαβεν ἐξ ἡμῶν τὴν σάρκα, ἵνα ὑπὲρ ἡμῶν ὁ ἀφ' ἡμῶν γενόμενος προσφορὰ τῷ ἰδίῳ πατρὶ θεῷ τοὺς μαθητὰς «ἀδελφοὺς καλέσῃ». ποῦ οὖν τὸ γενόμενος πληροῦται; οὐκ ἄλλοθεν, ἀλλὰ πρὸς τοῦ ἀρχιερέως. «δέξασθε, γάρ φησιν, τὸν ἀρχιερέα πιστὸν ὄντα τῷ ποιήσαντι αὐτόν». Ἵνα δὲ καὶ παραδείγματι περισσοτέρῳ χρήσωμαι· ἐρωτήσειέ τις βασιλέα περὶ τοῦ ἰδίου υἱοῦ καὶ λέξει αὐτῷ τολμήσας· τίς οὗτός ἐστιν; ἀκούσας δὲ παρὰ τοῦ πατρὸς δικαίαν ὁμολογίαν· υἱός μού ἐστι, πάλιν ἔροιτο· υἱός σου κατὰ φύσιν; καὶ ναί τοῦ βασιλέως εἰπόντος αὖθις ἐπάξει ὁ ἐρωτῶν· τί οὖν αὐτὸν ἐποίησας; πάντως ἂν ἐρεῖ· βασιλέα αὐτὸν ἐποίησα. ἆρα τὴν ἀξίαν εἰπὼν τὴν γνησιότητα ἠρνήσατο; ἐὰν τὸ δεύτερον εἴπῃ, τὸ ἀρχαῖον ἠφάνισεν; οὐδαμῶς.","english":"faithful high priest to the one who made him” is not said concerning the divinity. For God came, and the divine scriptures make everything clear to us. For there is nothing in them crooked or tangled, “but everything is clear to those who understand and straight to those who find knowledge.” For it says, “Take instruction and not silver”; for if one does not take instruction from God—that is, the faith of truth—everything is crooked and distorted to him, but to those who understand rightly and find knowledge, everything is straight and blameless. And to refute them, the apostle says: “For every high priest taken from among men is appointed for matters concerning God on behalf of men, to offer gifts and sacrifices.” For this reason also the only-begotten himself, since he came to be a high priest on behalf of men, took flesh from us, so that the offering made from us on our behalf might call the disciples “brothers” to his own father God. Where then is the “having become” fulfilled? From nowhere else, but in relation to the high priest. “Receive,” it says, “the high priest faithful to the one who made him.” And to use a further example: someone might ask a king about his own son and say to him, daringly, “Who is this?” And having heard from the father a just declaration, “He is my son,” he might ask again, “Your son by nature?” And if the king says yes, the questioner will then press, “Then what did you make him?” Surely he will say, “I made him king.” Did he, by stating the rank, deny the legitimacy? If he says the second, did he annul the first? Not at all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δὲ ἐνώπια τοῖς συνιοῦσι καὶ ὀρθὰ τοῖς εὑρίσκουσι γνῶσιν","severity":"info","text":"Epiphanius adapts a proverbial expression; the closest scriptural echo is Proverbs 8:9 (LXX) on wisdom being clear to the understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάβετε παιδείαν καὶ μὴ ἀργύριον","severity":"info","text":"A paraphrase of Proverbs 4:5 (LXX) or a similar wisdom saying, urging acquisition of divine instruction over material wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος...","severity":"info","text":"Epiphanius attributes this to 'the apostle'; it is not a direct New Testament quotation but a summary of high priestly typology, possibly echoing Hebrews 5:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχιερέα πιστὸν ὄντα τῷ ποιήσαντι αὐτόν","severity":"info","text":"This phrase is the key lemma under discussion; Epiphanius argues it refers to Christ's human role as high priest, not to his divine nature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βασιλέα...υἱός μού ἐστι...τί οὖν αὐτὸν ἐποίησας","severity":"info","text":"The king-son analogy illustrates that Christ's being 'made' high priest does not negate his natural sonship, countering Arian arguments that 'made' implies creaturehood.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα δὲ αὐτοὺς ἐλέγξῃ","severity":"info","text":"This phrase marks a shift from general exegesis to a specific apostolic proof, then to a hypothetical analogy, structuring the refutation of opponents.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'πᾶς γὰρ ἀρχιερεὺς...' is not identified; it may be a lost source or Epiphanius's own formulation.","The exact scriptural referent for 'λάβετε παιδείαν καὶ μὴ ἀργύριον' is uncertain; it may conflate several Proverbs passages."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"οὕτως γοῦν καὶ ὁ θεὸς καὶ πατὴρ ἐγέννησε τὸν υἱὸν ἀνάρχως καὶ ἐν σαρκὶ πεπλήρωται τό «ἐποίησεν αὐτὸν ἀρχιερέα». Ἀλλά, φασί, γέγραπται «κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ». καὶ πρῶτα μὲν ἀγνοοῦσιν οἱ κενόδοξοι τὸ ὄνομα τῆς βίβλου. ἡ γὰρ βίβλος παροιμίαι καλεῖται Σολομῶντος. πᾶν δὲ τὸ παροιμιαζόμενον οὐ ταυτόν ἐστι τῇ τοῦ λόγου δυνάμει. ἰδοὺ γὰρ ἐν παραβολαῖς ἐλάλησεν ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁρῶμεν τὰς παραβολὰς οὐχ οὕτως ἐχούσας πρὸς τὴν ὑπόθεσιν ἡμῶν. «ὁμοία γάρ ἐστι» φησίν «ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως»· καὶ εἰ κατὰ τὸν ἡμέτερον νοῦν θελήσομεν διανοήσασθαι τὸ ἀπὸ μέρους, δῆλον ὅτι βασιλεία οὐρανῶν εὐρυχωρίας ἐστὶ τόπος. εἰ ἄρα δεῖ λέγειν τόπον, ἐν ᾗπερ βασιλείᾳ ἐστὶ βασιλεὺς ὁ θεὸς καὶ πατὴρ καὶ ὁ θεὸς Λόγος καὶ υἱὸς τοῦ θεοῦ καὶ τὸ ἅγιον πνεῦμα τοῦ θεοῦ, ἄγγελοί τε καὶ ἀρχάγγελοι, στρατιαὶ πνευματικαί, Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβκαὶ πάντες δίκαιοι, ποῦ τοίνυν τὰ τοσαῦτα ἐν κόκκῳ σινάπεως χωρηθήσεται; τὸ δὲ τροπικὸν τοῦ λόγου αἰνιγματωδῶς λέγεται. ἄρα οὐ ταυτόν ἐστι τὸ παροιμιαζόμενον. ἀλλὰ καὶ γυναικὶ ἐχούσῃ δέκα δραχμὰς καὶ ἀπολεσάσῃ μίαν καὶ λύχνον ἁψάσῃ καὶ εὑρούσῃ αὐτήν, ἀλλὰ καὶ σαγήνῃ βληθείσῃ ἐν τῇ θαλάσσῃ, ἀλλὰ καὶ σπόρῳ σπειρομένῳ ἐπὶ τῆς γῆς *. ταῦτα δὲ πάντα αἰνιγματωδῶς λέγεται, οὐ ταυτὸν δέ ἐστι τῇ δυνάμει. καὶ οὐκ οἴδαμεν ὄντως τὸν παροιμιαστὴν Σολομῶντα, εἰ περὶ τοῦ υἱοῦ τοῦ θεοῦ εἴρηκε τοῦτον τὸν λόγον. ἔστι γὰρ σοφία καὶ σοφία.","english":"Thus indeed God the Father begot the Son without beginning, and in the flesh the saying “He made him high priest” is fulfilled. But, they say, it is written, “The Lord created me as the beginning of his ways for his works.” And first of all, the vain-glorious ones are ignorant of the name of the book. For the book is called Proverbs of Solomon. And everything spoken proverbially is not identical in force with the literal meaning. For behold, our Lord Jesus Christ spoke in parables, and we see that the parables do not correspond to our subject in that way. For he says, “The kingdom of heaven is like a grain of mustard seed.” And if we wish to interpret that part according to our own understanding, it is clear that the kingdom of heaven is a place of spaciousness—if indeed one must call it a place—in which kingdom are God the Father, God the Word and Son of God, and the Holy Spirit of God, as well as angels and archangels, spiritual hosts, Abraham, Isaac, Jacob, and all the righteous. Where, then, will so many things be contained in a grain of mustard seed? But the figurative meaning of the saying is spoken enigmatically. Therefore, what is spoken proverbially is not identical. But also the woman who had ten drachmas and lost one, and lit a lamp and found it; also the net cast into the sea; also the seed sown upon the ground—all these are spoken enigmatically, and they are not identical in force. And we truly do not know whether the proverbialist Solomon spoke this saying concerning the Son of God. For there is wisdom, and there is wisdom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ","severity":"info","text":"Epiphanius quotes Proverbs 8:22 LXX, a key verse in Arian exegesis, where Wisdom says 'The Lord created me as the beginning of his ways for his works.'","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παροιμίαι","severity":"info","text":"Epiphanius argues that the book of Proverbs (παροιμίαι) is not to be taken literally; proverbial speech differs in force from direct statement, a common patristic hermeneutical principle.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως","severity":"info","text":"The parable of the mustard seed (Matthew 13:31-32) is used to illustrate that parables are not literal; Epiphanius argues that the kingdom of heaven cannot be contained in a mustard seed, so the saying is figurative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως γοῦν","severity":"info","text":"The passage begins with 'Thus indeed' (οὕτως γοῦν), linking back to the previous discussion of the high priest saying, and then introduces a new objection from Proverbs.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κενόδοξοι","severity":"info","text":"Epiphanius labels his opponents as 'vain-glorious ones' (κενόδοξοι), a polemical term common in anti-heretical literature, here likely referring to Arian or Eunomian interpreters.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔστι γὰρ σοφία καὶ σοφία","severity":"caution","text":"The final clause 'For there is wisdom, and there is wisdom' is ambiguous: it may distinguish between divine Wisdom (the Son) and human wisdom, or between literal and proverbial wisdom. The Greek is elliptical.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔστι γὰρ σοφία καὶ σοφία' is ambiguous: it could mean 'there is wisdom and (there is) wisdom' (i.e., two kinds) or be a rhetorical repetition. The reading taken is that Epiphanius distinguishes between divine Wisdom (the Son) and human or proverbial wisdom.","The reference to 'the woman who had ten drachmas' is unclear; it may allude to a lost parable or a known proverb, but no exact parallel is identified in canonical scripture."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"οἶδεν οὖν ὁ ἀπόστολος λέγειν «οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τοῦ θεοῦ τὸν θεόν» καί «ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου» καὶ πάλιν λέγει «οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ' ἐν δυνάμει θεοῦ», καὶ οἶδε Σολομὼν καλεῖν σοφίαν λέγων «ἠράσθην τοῦ κάλλους αὐτῆς καὶ νύμφην ἠγαγόμην ἐμαυτῷ», καὶ Ἰὼβ οἶδε σοφίαν καί φησιν «ἡ δὲ σοφία πόθεν εὑρέθη; ποῖος δὲ τόπος ἐστὶ τῆς φρονήσεως;» καί «σοφία τοῦ πένητός ἐστιν ἐξουδενωμένη» καί «αὐτὸς τῆς σοφίας ἐστὶ διορθωτής» καί «σοφία πατρὸς ὁ μονογενής».\n\nΤί οὖν λέγομεν; εἰ σοφία πατήρ ἐστι καὶ ὁ υἱὸς δὲ κατὰ τὸν ἐκείνων\n\nνοῦν οὐ προῆλθεν ἐξ αὐτοῦ, Λόγος καὶ θεὸς ὢν καὶ σοφία ὤν, ἄρα ὁ πατὴρ λείπεται σοφίας ἐν ἑαυτῷ. πῶς οὖν «θεῷ μόνῳ σοφῷ ἀοράτῳ» * καὶ ταῦτα πάντα ἐστὶν ἀκατάληπτα καὶ ἄπειρα ἀνθρώποις; ἔδωκεν ὁ θεὸς σοφίαν τῷ Σολομῶντι καὶ ἐνέπλησε σοφίας τὸν Βεσελεὴλ καί «σοφοὶ ἄνθρωποι κρύπτουσιν αἰσχύνην». καὶ περὶ σοφίας πολλὰ ἔστι λέγειν. ἐκείνη δὲ ἡ σοφία τοῦ πατρὸς μονοειδής ἐστι, μὴ ἔχουσα ἀντιπαράθεσιν ἄλλην. ὅμως δὲ εἰ καὶ περὶ αὐτῆς ἦν ὁ λόγος ᾀδόμενος, οὔτε συντίθεμαι οὔτε ἀποτάσσομαι, θεῷ δὲ συγχωρῶ τὸ εἰδέναι· βεβιασμένως δὲ ὁρῶ ἀντιπαράθετα τὰ λεγόμενα. «ἔκτισε», γάρ φησιν, «ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰ43.5 ῶνος ἐθεμελίωσέ με· πρὸ δὲ πάντων βουνῶν γεννᾷ με». πῶς οὖν τὸ γεννώμενον θεμελιοῦται; πῶς δὲ τὸ κτιζόμενον γεννᾶται; εἰ γὰρ κτιστόν, οὐ γεννητὸν ὄντως. ἡμεῖς γὰρ ἃ γεννῶμεν οὐ κτίζομεν καὶ ἃ κτίζομεν οὐ γεννῶμεν· ἐσμὲν γὰρ κτιστοὶ καὶ τὰ ὑφ' ἡμῶν γεννώμενα κτιστά. ἐν θεῷ δὲ τῷ ἀκτίστῳ τὸ γέννημα οὐ κτιστόν.","english":"Thus the apostle knows how to say, \"The world did not know God through the wisdom of God,\" and \"God made foolish the wisdom of the world,\" and again he says, \"Not in fleshly wisdom, but in the power of God.\" And Solomon knows how to call wisdom, saying, \"I loved her beauty and brought her as a bride for myself.\" And Job knows wisdom and says, \"But whence was wisdom found? And what place is that of understanding?\" and \"The wisdom of the poor is despised,\" and \"He is the corrector of wisdom,\" and \"The wisdom of the Father is the only-begotten.\"\n\nWhat then do we say? If wisdom is the Father, and the Son, according to their understanding, did not come forth from him, being Word and God and wisdom, then the Father lacks wisdom in himself. How then is it \"to God alone, wise, invisible,\" and all these things are incomprehensible and infinite to men? God gave wisdom to Solomon and filled Bezalel with wisdom, and \"wise men hide shame.\" And there is much to say about wisdom. But that wisdom of the Father is uniform, having no other antithesis. Nevertheless, even if the discourse were sung about it, I neither agree nor dissent, but I leave it to God to know; I see the things said as forced antitheses. For it says, \"He created the beginning of his ways for his works; before the age he founded me; before all hills he begets me.\" How then is that which is begotten founded? And how is that which is created begotten? For if it is created, it is not truly begotten. For we do not create what we beget, and we do not beget what we create; for we are created, and what is begotten by us is created. But in God, who is uncreated, the offspring is not created.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τοῦ θεοῦ τὸν θεόν","severity":"info","text":"Epiphanius attributes to Paul a saying not found verbatim in the NT; it may be a paraphrase of 1 Cor 1:21 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου","severity":"info","text":"Likely a paraphrase of 1 Cor 1:27, where Paul says God chose the foolishness of the cross to confound worldly wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἠράσθην τοῦ κάλλους αὐτῆς καὶ νύμφην ἠγαγόμην ἐμαυτῷ","severity":"info","text":"Epiphanius cites Prov 7:10 LXX (or a similar wisdom passage) as Solomon personifying wisdom as a bride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ σοφία πόθεν εὑρέθη; ποῖος δὲ τόπος ἐστὶ τῆς φρονήσεως;","severity":"info","text":"Epiphanius quotes Job 28:12 LXX (or a variant) to show Job’s use of ‘wisdom’ as a created entity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σοφία πατρὸς ὁ μονογενής","severity":"info","text":"Epiphanius identifies the Son as the wisdom of the Father, using μονογενής (only-begotten) to assert the Son’s unique generation against Arian subordination.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν λέγομεν;","severity":"info","text":"This rhetorical question marks a shift from scriptural citation to theological argument, a common pattern in Epiphanius’s polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two Pauline citations is uncertain; they may be paraphrases or lost traditions.","The phrase 'πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με' is ambiguous: it could mean 'before the age he founded me' or 'before eternity he established me'."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"εἰ γὰρ ἐγέννησεν, οὐκ ἔκτισεν· εἰ δὲ μετὰ τὸ κτίσαι πάλιν γεγέννηκε, πῶς ἄρα τὸ πρῶτον κτισθὲν ὕστερον γεννᾶται; εἰ τοίνυν περὶ αὐτοῦ ἐστι τὰ λεγόμενα, εἰς τὴν ἔνσαρκον οἰκονομίαν πληροῦται. καὶ διὰ τοῦτο τὰ ἐγγύτερα πρῶτον λέγει καὶ τὰ ἀρχαιότερα ὕστερον διηγεῖται. πεῖσαι γὰρ ἀνθρώπους τοὺς ἐγγυτάτω βουλόμενος ἀπὸ σαρκὸς ἄρχεται ἀρχὴ γὰρ ὁδῶν τῆς δικαιοσύνης τοῦ εὐαγγελίου ὅτι σὰρξ ἡμῖν ὁ Λόγος ἐν Μαρίᾳ ἐγένετο ψυχή τε ἐν τῇ αὐτῆς σαρκὶ τεθεμελίωται, ἵνα τὰ ἀνώτερα ὕστερα δείξῃ. λέγομεν δὲ ἐκ κόλπων πατρῴων ἀπὸ τῶν οὐρανῶν γενέσθαι ἐπὶ τὴν γῆν, ἐπεὶ ἦλθεν ἡμῖν ὕστερον τὴν πᾶσαν οἰκονομίαν τελέσας. οὐκ ἄρα τοίνυν κτιστὸς ὁ Λόγος μὴ γένοιτο καὶ οὐδὲν ἡμῖν σκολιὸν ἐνεγέννησεν ἡ θεία γραφὴ εἰς οὐδὲν τὸ παράπαν. Ἀλλὰ καὶ φύσει καὶ παρὰ τοῖς ἑρμηνευταῖς οὐχ οὕτως ἐκδέδοται ἡ λέξις. Ἀκύλας μὲν γάρ φησι «κύριος ἐκτήσατό με», ἐπειδήπερ ἐν τῷ Ἑβραϊκῷ λέγει «ἀδωναὶ κανανί»· ὅπερ τοῦτο ἑρμηνεύεται ὅπερ εἰρήκαμεν. καὶ ἡμεῖς δὲ κατὰ τὴν συνήθειαν λέγομεν περὶ τῶν γεν44.2 νωμένων «ἐκτήσατο τέκνα». ἀλλ' οὐδὲ οὕτω τὴν δύναμιν τῆς ἑρμηνείας ἐσφράγισε. τὸ γὰρ ἀδωναῒ κανανὶ καὶ οὕτω δύναται ἑρμηνεύεσθαι «κύριος ἐνόσσευσέ με». καὶ διὰ τοῦτο ὁ Πέτρος σαφῶς διαγορεύει λέγων «τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε». οὐκ εἶπε τὸν ἄνωθεν θεὸν Λόγον, ἀλλὰ «τοῦτον τὸν Ἰησοῦν» τουτέστιν τὴν σάρκα τὴν σὺν τῷ ἄνωθεν Λόγῳ ἐν γαστρὶ Μαρίας συνειλημμένην, τοῦτον δὲ λεγομένην διὰ τὸν ἀπὸ Μαρίας κυριακὸν ἄνθρωπον.","english":"For if he begot, he did not create; but if after creating he again begot, how then is that which was first created later begotten? If, then, the things said are about him, they are fulfilled in the incarnate economy. And for this reason he mentions the nearer things first and relates the older things later. For wishing to persuade the nearest people, he begins from the flesh, for the beginning of the ways of righteousness of the gospel is that the Word became flesh for us in Mary, and a soul was founded in her flesh, so that he might show the higher things later. And we say that from the paternal bosoms he came from the heavens to the earth, since he came to us later, having completed the whole economy. Therefore, the Word is not created, let it not be, and divine scripture engendered nothing crooked for us, nothing at all. But both by nature and among the interpreters the phrase is not rendered thus. For Aquila says, \"The Lord acquired me,\" since in the Hebrew it says \"Adonai qanani\"; which is interpreted as we have said. And we ourselves, according to custom, say of those who are begotten, \"He acquired children.\" But not even thus did he seal the force of the interpretation. For \"Adonai qanani\" can also be interpreted thus: \"The Lord nested me.\" And for this reason Peter clearly declares, saying, \"This Jesus, whom you crucified.\" He did not say the God Word from above, but \"this Jesus,\" that is, the flesh conceived together with the Word from above in the womb of Mary, which is called this because of the Lord's man from Mary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἔνσαρκον οἰκονομίαν","severity":"info","text":"The phrase 'incarnate economy' refers to the divine plan of salvation as realized in the incarnation, a key concept in Epiphanius's anti-Arian argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε","severity":"info","text":"Epiphanius cites Peter's words, likely from a lost or apocryphal source, to distinguish the crucified human Jesus from the divine Logos.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκύλας","severity":"info","text":"Aquila was a 2nd-century translator of the Hebrew Bible into Greek, known for his literal renderings. Epiphanius uses his version to support a non-creational reading of Proverbs 8:22.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀδωναῒ κανανί","severity":"info","text":"Epiphanius interprets the Hebrew phrase 'Adonai qanani' (from Proverbs 8:22) as 'the Lord nested me' rather than 'acquired me', to argue that Wisdom is begotten, not created.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ ἐγγύτερα πρῶτον λέγει καὶ τὰ ἀρχαιότερα ὕστερον","severity":"info","text":"Epiphanius notes a chiastic ordering in the biblical narrative: the incarnation (nearer) is described first, while the pre-existent Logos (older) is revealed later.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδὲν ἡμῖν σκολιὸν ἐνεγέννησεν ἡ θεία γραφὴ","severity":"caution","text":"Epiphanius asserts that scripture contains no distortion, but his argument relies on a non-standard interpretation of Proverbs 8:22, which may be contested.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of Peter's quotation is unclear; it may be from a non-canonical tradition.","The Hebrew phrase 'Adonai qanani' is ambiguous between 'acquired' and 'nested', and Epiphanius's preferred reading is not standard."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"ἐν τούτῳ γὰρ καὶ τὸ † ἀποκτιζόμενον πληροῦται, ὥς φησι Πέτρος «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι» καὶ πάλιν «Χριστοῦ οὖν ὑπὲρ ἡμῶν παθόντος σαρκί» καὶ πάλιν «ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα», ὥς φησι Παῦλος. καὶ αὐτὸς ὁ σωτὴρ ἔλεγεν ἐν τῷ εὐαγγελίῳ «νῦν δέ με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ πατρός», ἵνα δείξῃ τὸ πάθος ἀπὸ τῆς ἀνθρωπότητος καὶ τῶν κατωτέρω, αὐτὸν δὲ εἶναι φυσικὸν υἱὸν τοῦ πατρὸς ἀπὸ τῶν ἄνωθεν. συνᾴδει δὲ καὶ τούτῳ τῷ λόγῳ Παῦλος ὁ ἅγιος ἀπόστολος φάσκων «εἷς θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός», «ὃς οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών». ὁρᾷς ὡς ἄνθρωπον αὐτὸν ἀπεφήνατο, ἀλλ' οὐ ψιλόν. τὸ γάρ «μεσίτης θεοῦ καὶ ἀνθρώπων», ἐπειδὴ τοῖς ἑκατέροις μεσιτεύει, πρὸς τὸν πατέρα αὐτοῦ θεὸς ὢν φύσει γνήσιος γεγεννημένος, πρὸς δὲ τοὺς ἀνθρώπους ἄνθρωπος φυσικὸς γνήσιος ἐκ Μαρίας δίχα σπέρματος ἀνδρὸς γεγεννημένος. οὕτω γάρ ἐστι μεσίτης θεοῦ καὶ ἀνθρώπων, θεὸς ὢν καὶ ἄνθρωπος γεγονώς, οὐ τραπεὶς τὴν φύσιν, ἀλλὰ κατὰ ἑκάτερα πρὸς τὰ ἀμφότερα μεσιτεύων.","english":"For in this also the † thing being created is fulfilled, as Peter says, \"put to death in the flesh, but made alive in the spirit,\" and again, \"Christ, then, having suffered for us in the flesh,\" and again, \"from which Christ, as to the flesh,\" as Paul says. And the Savior himself said in the Gospel, \"Now you seek to kill me, a man, who has spoken the truth to you, which I heard from the Father,\" in order to show that the passion is from the humanity and the lower things, but that he is the natural son of the Father from the higher things. And the holy apostle Paul also agrees with this statement, saying, \"one God, and one mediator between God and men, the man Jesus Christ,\" \"who did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a slave.\" Do you see that he declared him to be a man, but not a mere man? For the phrase \"mediator between God and men,\" since he mediates between both, on the one hand to his Father being God by nature, a genuine born son, and on the other hand to men being a natural genuine man born from Mary without the seed of a man. For thus he is mediator between God and men, being God and having become man, not having changed his nature, but mediating between both according to each.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι","severity":"info","text":"Epiphanius attributes this phrase to Peter, but it is not a direct quotation from the canonical epistles; it may reflect a lost source or a paraphrase of 1 Peter 3:18.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός","severity":"info","text":"This quotation is not found verbatim in the Pauline corpus; Epiphanius likely paraphrases or cites a non-canonical source, possibly from early Christian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεσίτης","severity":"info","text":"Here 'mediator' (μεσίτης) is used to articulate Christ's dual nature: he mediates between God and humans by being both fully divine and fully human, without change of nature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποκτιζόμενον","severity":"caution","text":"The Greek text has a crux: † ἀποκτιζόμενον. The English draft renders 'thing being created', but the reading is uncertain; it may be a scribal error or a rare term.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Epiphanius builds a cumulative argument: he cites Peter, the Gospel, and Paul to show that Christ's passion is from his humanity, while his divine sonship is from above.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage reflects Epiphanius's anti-Arian polemic, emphasizing Christ's natural (φυσικός) sonship and his genuine humanity, key themes in fourth-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase † ἀποκτιζόμενον is corrupt; the intended word may be ἀποκτιζόμενον (being created) or a variant, but the sense is unclear.","The source of the Petrine and Pauline quotations is uncertain; they may be paraphrases or from apocryphal texts."],"confidence":"medium","notes":[]},{"i":72,"ref":"p72","source":"Ἀλλὰ καὶ πάλιν ἀμαθαίνοντές φασιν· ὁρᾷς ὅτι «οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ». καὶ οὐδὲ τὴν κλῆσιν οἴδασιν οἱ φιλόνεικοι. οὐ γὰρ εἶπεν· οὐκ ἠθέλησε γενέσθαι ἴσος θεῷ δι' ἁρπαγμοῦ, ἀλλ' «οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ», τὸ θεὸς εἶναι φύσει, ὅτι ἦν. εἰ μὴ γὰρ ἦν, πῶς μορφὴν δούλου ἔλαβε; καὶ γὰρ τῷ λαβὼν τὸ πρόσφατον ἐσήμαινε καὶ ἐκ τούτου τὴν ὑπερβολὴν * θαυμάζων ἐδείκνυε, ὅτι καίπερ ὢν ἴσος θεῷ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών, οὐχ ἵνα τὸ ἐλεύθερον δουλώσῃ, ἀλλ' ἵνα ἐν ᾗ μορφῇ ἔλαβε τοὺς ὑπακούοντας δούλους ἐλευθερώσῃ. ὡς καὶ μαρτυροῦσιν Ἰουδαῖοι ὅτι οὐκ ᾐδεῖτο λέγειν ἑαυτὸν ἴσον θεῷ οὐδὲ ἐδίσταζεν, ἀλλὰ ἀπὸ τοῦ * θαρραλεώτερον * οὕτω δεικνύειν ἐν τῷ λέγειν «ἐὰν μὴ εἴπω, ἔσομαι καθ' ὑμᾶς ψεύστης»· καὶ διὰ τοῦτό φασι πρὸς αὐτόν «δι' ἀγαθὸν ἔργον οὐκ ἀποκτένομέν σε, ἀλλ' ὅτι ἄνθρωπος ὢν σεαυτὸν ποιεῖς ἴσον θεῷ». ἀλλά φασιν· ὀφείλομεν τὰ τροπικὰ περὶ αὐτοῦ ὁμολογεῖν. καὶ πολλὰ τροπικὰ περὶ αὐτοῦ εἴρηκεν ἡ γραφὴ καὶ οὐ δεῖ ἀρνεῖσθαι τὰ εἰς αὐτὸν αἰνιγματωδῶς εἰρημένα, ὅτι καὶ θύρα κέκληται καὶ λίθος εἴρηται καὶ στῦλος καὶ νεφέλη καὶ λέων καὶ πρόβατον καὶ λύχνος καὶ λαμπὰς καὶ ἥλιος καὶ ἄγγελος καὶ σκώληξ καὶ πέτρα καὶ ἀκρογωνιαῖος καὶ ὁδὸς καὶ ταῦρος καὶ μόσχος καὶ τὰ τοιαῦτα. δηλονότι καὶ ἡμεῖς οὐκ ἀρνούμεθα τὰ εἰς αὐτὸν αἰνιγματωδῶς πεπληρωμένα. οἴδαμεν δὲ δι' ἣν αἰτίαν ταῦτα γέγραπται· ὁδὸς ὅτι δι' αὐτοῦ βαδίζομεν πρὸς τὴν βασιλείαν, πρὸς αὐτὸν καὶ τὸν πατέρα· θύρα δὲ ὅτι δι' αὐτοῦ εἰσερχόμεθα· στῦλος ὅτι αὐτός ἐστιν ἑδραίωμα τῆς ἡμετέρας πίστεως·","english":"But again, being ignorant, they say: \"Do you see that 'he did not consider it a usurpation to be equal to God'?\" And the contentious ones do not even know the expression. For he did not say: \"He did not wish to become equal to God by usurpation,\" but \"he did not consider it a usurpation to be equal to God,\" that is, to be God by nature, because he was. For if he were not, how did he take the form of a slave? For by taking the recent [form] he signified, and from this he showed the surpassing wonder, that although he was equal to God, he emptied himself, taking the form of a slave, not in order to enslave the free, but in order that in the form which he took he might free the obedient slaves. As also the Jews testify that he was not ashamed to call himself equal to God nor did he hesitate, but rather from this he showed it more boldly by saying, \"If I do not say it, I will be a liar like you.\" And for this reason they say to him, \"We do not kill you for a good deed, but because, being a man, you make yourself equal to God.\" But they say: \"We ought to acknowledge the figurative statements about him.\" And the scripture has said many figurative things about him, and one must not deny the things said about him enigmatically, that he is called a door and is said to be a stone and a pillar and a cloud and a lion and a sheep and a lamp and a torch and a sun and an angel and a worm and a rock and a cornerstone and a way and a bull and a calf and the like. Clearly we too do not deny the things about him that have been fulfilled enigmatically. But we know for what reason these things are written: a way because through him we travel toward the kingdom, toward him and the Father; a door because through him we enter; a pillar because he is the foundation of our faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ","severity":"info","text":"Epiphanius distinguishes the phrase 'he did not consider it a usurpation to be equal to God' from a misreading that would imply a desire for equality by usurpation, insisting it affirms Christ's natural equality with God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ εἴπω, ἔσομαι καθ' ὑμᾶς ψεύστης","severity":"info","text":"This saying is not a direct biblical quotation but is attributed by Epiphanius to Christ in a dialogue with Jews, reflecting a tradition of Christ's bold claim to equality with God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μορφὴν δούλου ἔλαβε","severity":"info","text":"The phrase 'took the form of a slave' alludes to Christ's incarnation and kenosis, a theme in early Christian theology (cf. Phil 2:7), here used to argue that Christ's voluntary self-emptying presupposes his divine equality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Epiphanius invokes Jewish testimony to support his Christological argument, a common rhetorical strategy in patristic polemic, though the historical accuracy of such testimony is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τροπικὰ","severity":"info","text":"Epiphanius lists figurative titles for Christ (door, stone, pillar, etc.) to counter opponents who demand acknowledgment of such tropes, while insisting on their proper interpretation as pointing to Christ's soteriological roles.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πρόσφατον' (the recent) is ambiguous; it likely refers to the 'form of a slave' as a recent or new form taken by Christ.","The identity of the opponents ('they') is not specified; they may be Jewish or Christian interlocutors."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"πέτρα διὰ τὸ ἀμετακίνητον· λίθος διὰ τὸ τεθεμελιωμένον· ἥλιος δικαιοσύνης ὅτι καταυγάσας τὰς ἡμετέρας σκοτισθείσας διανοίας.\n\nΕἶτά φασιν ὅτι εἰ γέγραπται περὶ αὐτοῦ ὅτι κτίσμα ἐστίν, ὁμολογεῖν δεῖ καὶ τὸ κτίσμα. ἰδοὺ κἀγὼ διηγησάμην μέρος τι τῶν χρήσεων τῶν διὰ τῶν αἰνιγμάτων αὐτοῦ εἰς ἡμᾶς πεπληρωμένων. εἴπωσιν δὲ ἡμῖν ἐν τῷ λέγειν αὐτὸν κτίσμα τί χρησιμεύει; θύρα εἰκότως εἴρηται τροπικῶς, ἵνα γένηται εἴσοδος ἡμῶν καὶ ὠφέλεια, καὶ ὁδός, ἵνα δι' αὐτοῦ βαδίζοντες μὴ πλανηθῶμεν· κτίσμα δὲ διὰ τί ἡμῖν γίνεται; τί ἡμᾶς ὠφελεῖ; ναί, φησὶν ὁ κενόδοξος φιλονεικῶν· εἰ μὴ γὰρ αὐτὸν εἴπῃς κτίσμα, τῷ πατρὶ πάθος περιτίθης. πᾶς γὰρ γεννῶν πάθει περιβέβληται· ἢ γὰρ συστέλλεται ἢ πλατύνεται ἢ ἁπλοῦται ἢ ἀπορρέει ἢ ὀγκοῦται ἤ τι τῶν τοιούτων πάσχει. φεῦ γε καὶ τῆς τοιαύτης διανοίας πονηρᾶς οὔσης καὶ οὐκ ἀληθεστάτης. τίς ταῦτα περὶ θεοῦ διανοηθήσεται; ποία δὲ ὑπόνοια τοιαῦτα τολμήσει; δηλονότι οὐδεὶς οὐδὲ τῶν δαιμόνων τοιοῦτόν τι διανοηθήσεται. κἄν τις ὁμολογῇ τὸν πατέρα, πιστεύει αὐτὸν τὸν υἱὸν ἐν ἀληθείᾳ γεγεννηκέναι. * οὐ γὰρ ὄγκοις περιφέρεται τὸ θεῖον οὐδὲ σῶμά ἐστιν ἔγκυον, ἵνα ὑπομείνῃ τὰ προειρημένα. «πνεῦμα γὰρ ὁ θεός», πνεῦμα δὲ ῥύσιν οὐχ ὑφίσταται οὐ τομὴν οὐ συστολὴν οὐ μείωσιν οὐχ ἅπλωσιν οὐδέ τι τῶν τοιούτων. καθὸ τοίνυν ὁ πατὴρ πνεῦμά ἐστι, τὸν υἱὸν θεὸν Λόγον γεγέννηκε πνευματικῶς ἀχρόνως ἀκαταλήπτως καὶ ἀνάρχως.","english":"Rock\" because of its immovability; \"stone\" because it is founded; \"sun of righteousness\" because it illuminated our darkened minds.\n\nThen they say that if it is written about him that he is a creation, one must also acknowledge the creation. Behold, I too have set forth a part of the passages that have been fulfilled for us through his riddles. Let them tell us, in calling him a creation, what use is it? \"Door\" is fittingly said figuratively, so that it becomes an entrance for us and a benefit, and \"way,\" so that walking through him we do not go astray; but \"creation,\" why does it become so for us? What benefit does it give us? Yes, says the vainglorious contentious one; for if you do not call him a creation, you attribute a passion to the Father. For every one who begets is enveloped in passion; for either he contracts or expands or is extended or flows out or swells or suffers something of the sort. Fie on such a mind, which is wicked and not most true. Who will conceive such things about God? What suspicion will dare such things? Clearly no one, not even the demons, will conceive anything of the sort. And if one confesses the Father, he believes that he has truly begotten the Son. For the divine is not carried about by masses nor is it a pregnant body, so as to undergo the aforementioned things. \"For God is spirit,\" and spirit does not undergo flux, nor cutting, nor contraction, nor diminution, nor extension, nor anything of the sort. Therefore, inasmuch as the Father is spirit, he has begotten the Son, God Logos, spiritually, timelessly, incomprehensibly, and without beginning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κτίσμα","severity":"info","text":"Epiphanius argues that calling the Son a 'creation' (κτίσμα) is theologically useless, unlike figurative titles like 'door' or 'way' that benefit believers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα","severity":"info","text":"The term πνεῦμα (spirit) is used to deny that the Father undergoes physical changes in begetting, emphasizing incorporeal, timeless generation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πάθος","severity":"info","text":"The opponent's argument that begetting implies πάθος (passion) reflects a common Stoic and Middle Platonic critique of divine generation, which Epiphanius counters by asserting a spiritual, non-physical begetting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα γὰρ ὁ θεός","severity":"info","text":"The phrase 'πνεῦμα γὰρ ὁ θεός' (For God is spirit) echoes John 4:24, though not a direct quotation; Epiphanius uses it to support his argument about divine incorporeality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτά φασιν","severity":"info","text":"The passage follows a dialectical structure: Epiphanius presents an opponent's objection (εἶτά φασιν), then refutes it with a series of rhetorical questions and theological reasoning.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ancoratus","severity":"info","text":"This passage reflects Epiphanius's anti-Arian polemic, later influential in Byzantine debates on the Son's nature; the work was cited in the Council of Ephesus (431).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by an asterisk (*) after 'γεγεννηκέναι', but the sense is recoverable from context."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"Ἵνα δὲ τούτους πείσωμεν τοὺς ταῦτα νοοῦντας, οὐχ ὅμοια μὲν φάσκοντες, ἀφ' ὁμοίων δὲ τὴν αὐτῶν ἀποστρέφοντες κακὴν ἀπολογίαν εἴπωμεν· κτίσμα ἐστὶ τὸ ἀπείρως καὶ μυριονταπλασίως τοῦ αὐτοῦ δεσπότου ἀποδέον. καὶ πολλοί τινες ἐν ἐρήμῳ ἐνδεόμενοι πυρός, γεμίσαντες ὕδωρ ἐν ἄγγει ὑελίνῳ καὶ ὕλην προσενέγκαντες εὐθυφλόγιστον, ἐκ λίνου ἢ ἐκ στυπείου πεποιημένην. ἵστανται ἀντικρὺ τοῦ ἡλίου τῆς\n\nμαρμαρυγῆς ἀπὸ τῆς ὑέλου καταυγαζούσης εἰς τὴν ὑποκειμένην ὕλην καὶ εὐθὺς ἀπὸ τοῦ πυρὸς τοῦ ἡλίου λαμβάνεται καὶ ἐξάπτει τὸ πῦρ. ἆρα τέτμηται ὁ ἥλιος διὰ τῆς μετοχῆς τῆς οὐσίας; ἆρα ἐνέλειψεν; ἆρα μεμείωται; οὐχί, φασίν. εἰ τοίνυν κτίσμα ὢν οὐκ ἐμειώθη, πόσῳ γε μᾶλλον ὁ ἄπειρος καὶ ἀκατάληπτος καὶ ἄχραντος ὢν θεός, ἐξ ἑαυτοῦ γεννήσας πνεῦμα ὢν θεὸν Λόγον ἄφραστον καὶ ἀκατάληπτον καὶ ἄφθαρτον ἐν ἀφθαρσίᾳ ἐγέννησεν, οὐ διὰ πάθους οὐ διὰ τομῆς οὐ δι' ἐλλείψεως, ἀλλὰ τέλειος τέλειον ἐν τελειότητι. καὶ ἡ μὲν τοῦ πυρὸς φύσις πολλοὺς λύχνους ἅπτει ἀπὸ ἑνὸς καὶ ὁ πρῶτος ὑπάρχων οὐκ ἐμειώθη· πάλιν δὲ δύναται ἡ αὐτὴ οὐσία ἐκ πολλῶν μερικῶν εἶναι, φημὶ δὲ λύχνων ἢ λαμπάδων. ἀλλ' οὐχ οὕτω τὸ θεῖον, μὴ γένοιτο· οὐ πάλιν γὰρ εἰσῆλθεν ὁ Λόγος καὶ συναλοιφὴν τῷ πατρὶ εἰργάσατο, ἀλλ' ὁ πατὴρ πατήρ ἐστι καὶ ὁ υἱὸς υἱὸς καὶ τὸ ἅγιον πνεῦμα πνεῦμα ἅγιον. Μωρὸν γὰρ τὸ παρὰ τοῖς Μανιχαίοις εἰρημένον ὅτι ἐν † τῷ νοῒ τοῦ Μάνη αἱ ψυχαὶ ἀπὸ τοῦ στύλου τοῦ φωτὸς γενόμεναι ἓν σῶμά εἰσι καὶ λυόμεναι ἀπὸ τῶν σωμάτων αὖθις ἀναπλάττονται τῇ μιᾷ οὐσίᾳ, ὡς εἰς τὸν ἕνα στῦλον συναγόμεναι κατὰ τὸ μυθῶδες αὐτῶν τοῦ πλάσματος.","english":"To persuade those who think this way, let us say, not claiming similar things but turning them away from their own evil defense by means of similar things: a creation is that which is infinitely and ten-thousandfold inferior to its own master. And many people in the desert, lacking fire, fill a vessel with water and bring readily flammable material made from flax or tow. They stand opposite the sun, and the radiance from the glass, shining onto the material placed beneath, immediately catches fire from the sun's fire and kindles the flame. Has the sun been divided by the participation of its substance? Has it been diminished? Has it been reduced? No, they say. If, then, a creation, being a creation, was not diminished, how much more so God, who is infinite, incomprehensible, and pure, having begotten from himself a Spirit, being God the Word, ineffable, incomprehensible, and incorruptible, begot in incorruptibility, not through passion, not through division, not through diminution, but perfect from perfect in perfection. And the nature of fire lights many lamps from one, and the first, being present, is not diminished; again, the same substance can be in many partial things, I mean lamps or torches. But the divine is not so, far from it; for the Word did not again enter and effect a coalescence with the Father, but the Father is Father, and the Son is Son, and the Holy Spirit is Holy Spirit. For the statement among the Manichaeans is foolish, that in the mind of Mani the souls, coming from the pillar of light, are one body and, being released from bodies, are again reshaped into the one substance, as if gathered into the one pillar according to their mythical fabrication.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κτίσμα","severity":"info","text":"Epiphanius defines κτίσμα (creation) as that which is infinitely inferior to its master, setting up an analogy to argue that the Son, though begotten, is not a creation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἐρήμῳ ... πυρός","severity":"info","text":"The desert fire-lighting method using a glass vessel and sunlight is a known ancient technique, used here as a simile for divine generation without diminution.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναλοιφή","severity":"info","text":"συναλοιφή (coalescence) is a technical term Epiphanius rejects, denying that the Son re-merges with the Father, thus opposing Sabellian or modalist views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μανιχαίοις","severity":"info","text":"Epiphanius refutes Manichaean doctrine of souls originating from a 'pillar of light' and re-merging into one substance, contrasting it with orthodox Trinitarian distinction.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition (κτίσμα) through a natural analogy (sun and glass) to a theological conclusion (divine generation without diminution), then contrasts with Manichaean error.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν † τῷ νοῒ τοῦ Μάνη","severity":"caution","text":"The Greek text has a crux (†) at 'ἐν † τῷ νοῒ', indicating a textual corruption or uncertain reading; the translation 'in the mind of Mani' is conjectural.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν † τῷ νοῒ τοῦ Μάνη' is marked as corrupt; the intended sense may be 'in the mind of Mani' or could involve a different preposition or noun."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"ἀλλ' οὐχ οὕτως ἔδειξε τὸ εὐαγγέλιον, ἀλλ' ἔκλασεν ἀπὸ πέντε ἄρτων καὶ ἐχόρτασε πεντακισχιλίους καὶ οὐκ ἀφῆκεν αὐτῶν τὰ περισσεύματα, ἀλλά «συναγάγετε» φησί «καὶ μηδὲν ἀπολίπητε τῶν κλασμάτων», καὶ συνήγαγον δώδεκα κοφίνους· καὶ εἰς τὰς μὲν θήκας ὁμοῦ συνήγαγον, τὰ δὲ κλάσματα αὖθις οὐκ εἰς συνάφειαν ἄρτων ὡς ἦσαν ἐποίησε. συνήγαγον μὲν τὸ πλῆθος, ἀλλ' εἰς πολλὰ κλάσματα, εἰς μίαν δὲ συναγωγὴν ἔδειξε κοφίνων. καὶ οὐ καθ' ὑπόθεσιν θεωρίας ἡμεῖς τοῦτο ἠλληγορήσαμεν καὶ τὸ προειρημένον τοῦ ἡλίου ὑπόδειγμα. οὐ γὰρ τοὺς ἄρτους ψυχὰς λέγομεν οὔτε τὰ κλάσματα, μὴ γένοιτο, οὔτε τὸν θεὸν ἐξισοῦμεν τῷ ἡλίῳ τῷ ὑπ' αὐτοῦ ἐκτισμένῳ οὔτε τὸν μονογενῆ αἴγλῃ τῇ ὑπὸ τοῦ ἡλίου εἰς τὸ στυπεῖον πεμπομένῃ. κατὰ δὲ τὸ ὅμοιον καὶ αἱ ψυχαὶ αἱ γεννηθεῖσαι οὐ συνάπτονται εἰς μίαν συναλοιφήν, μὴ γένοιτο, ἀλλ' εἰς τὰς τοῦ θεοῦ μονὰς τὰς γεγραμμένας ὅτι «πολλαὶ μοναὶ παρὰ τῷ πατρί»· οὐκ εἰς ἕνα δὲ βουνὸν γινόμεναι, ἀλλ' ἑκάστου ἰδιαζόντως ἀριθμου48.6 μένου. οὐδὲ ἐν τῷ λέγειν γεγεννηκέναι τὸν θεὸν τὸν μονογενῆ αὐτοῦ υἱὸν πάθος αὐτῷ προσάπτομεν κατὰ τὴν ἐκείνων κακὴν βλασφημίαν. πᾶς γὰρ γεννῶν ἐμπαθῶς κάμνει καὶ οὐ χρὴ οὔτε κτίσμα λέγειν οὔτε γέννημα κατὰ τὸν ἐκείνων λόγον, ἵνα μὴ δῶμεν θεὸν κάμνοντα ἢ πάσχοντα. πόθεν οὖν εὕρομεν τὸν υἱὸν ἢ διὰ τί ὄνομα υἱοῦ ἔχει; οὗτοι δὲ συλλογισμοὶ ἀνθρώπων καὶ ἀπὸ γηΐνων φρονημάτων ὁρμώμενοι. τὰ γὰρ ἡμῶν πάθη τῶν ἀνθρώπων εἰς θεὸν ἀθέμιτόν ἐστι λογίζεσθαι, σαφῶς τοῦ θεοῦ λέγοντος «οὐχ ὡς αἱ διάνοιαι ὑμῶν ἡ διάνοιά μου» καὶ πάλιν «οὐχ ὡς ἄνθρωπος, οὕτω καὶ θεός».","english":"But the Gospel did not show it thus; rather, He broke from five loaves and fed five thousand, and He did not leave their leftovers, but says, \"Gather, and leave none of the fragments,\" and they gathered twelve baskets. And they gathered them together into the receptacles, but He did not make the fragments again into a continuous loaf as they were. They gathered the multitude, but into many fragments, yet He showed them gathered into one collection of baskets. And we have not allegorized this, nor the aforementioned example of the sun, according to a speculative hypothesis. For we do not call the loaves souls, nor the fragments—far from it—nor do we equate God with the sun which He created, nor the Only-Begotten with the ray sent by the sun into the tinder. But similarly, the souls that have been begotten are not joined into one coalescence—far from it—but into the many mansions of God, as it is written: \"There are many mansions with the Father.\" They do not become a single heap, but each is individually numbered. Nor, in saying that God has begotten His Only-Begotten Son, do we attribute passion to Him, according to their evil blasphemy. For every one who begets labors with passion, and we ought neither to call Him a creature nor a begotten thing according to their reasoning, lest we represent God as laboring or suffering. Whence then did we find the Son, or why does He have the name Son? But these are syllogisms of men, proceeding from earthly thoughts. For it is unlawful to reckon our human passions to God, since God clearly says, \"My mind is not as your minds,\" and again, \"Not as man, so also God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔκλασεν ἀπὸ πέντε ἄρτων καὶ ἐχόρτασε πεντακισχιλίους","severity":"info","text":"Epiphanius alludes to the Gospel miracle of the multiplication of loaves (cf. Matthew 14:17–21, Mark 6:35–44, Luke 9:10–17, John 6:1–13). The detail of twelve baskets of fragments is not canonical but appears in some textual traditions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολλαὶ μοναὶ παρὰ τῷ πατρί","severity":"info","text":"The phrase 'many mansions with the Father' is not a direct biblical quotation but likely echoes John 14:2 ('In my Father's house are many mansions') or a similar Johannine tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ὡς αἱ διάνοιαι ὑμῶν ἡ διάνοιά μου","severity":"info","text":"This saying is not found in the canonical Gospels; it may derive from apocryphal or patristic tradition, possibly from the Gospel of the Hebrews or a similar source.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ὡς ἄνθρωπος, οὕτω καὶ θεός","severity":"info","text":"This maxim is not a direct scriptural citation but reflects a common patristic principle (cf. Numbers 23:19 LXX: 'God is not as man'). Epiphanius uses it to argue against anthropomorphism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συναλοιφήν","severity":"info","text":"The term 'συναλοιφή' (coalescence) is a technical term in early Christian debates about the soul's nature, possibly used by Origen or his followers to describe a merging of souls into a single substance, which Epiphanius rejects.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συναγάγετε... μηδὲν ἀπολίπητε τῶν κλασμάτων","severity":"caution","text":"The command to gather fragments is not verbatim in the canonical Gospels; it may be a paraphrase or derive from a variant textual tradition. The reading assumes Epiphanius is citing from memory or a non-standard source.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings 'οὐχ ὡς αἱ διάνοιαι ὑμῶν' and 'οὐχ ὡς ἄνθρωπος, οὕτω καὶ θεός' is uncertain; they may be from lost apocrypha or patristic commonplaces.","The phrase 'πολλαὶ μοναὶ παρὰ τῷ πατρί' is not a direct biblical citation; its exact referent is unclear."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"Τοίνυν παυσάσθωσαν ἀπὸ τῆς βλασφημίας καὶ μαθέτωσαν παρὰ τοῦ πατρὸς τοῦ λέγοντος «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα»· πάλιν δὲ ὡς ἐπὶ μελλόντων λέγει «σὺ γὰρ ὁ υἱός μου ὁ ἀγαπητός, ὃν ἐξελεξάμην», καὶ τότε ἐν τοῖς ᾄσμασιν «ἐκλελοχισμένος ἀπὸ μυριάδων». πόθεν οὖν ἐκλογὴ γίνεται λεγέτωσαν. νομίζουσι γὰρ οἱ ληρώδεις ἐν τῷ εἰπεῖν «ἐξελεξάμην» κατὰ χάριν αὐτὸν υἱὸν καλεῖσθαι καὶ οὐ κατὰ φύσιν. δειξάτωσαν τίς αὐτῷ ὅμοιος, ἵνα τοὺς πάντας δοκιμάσας ἐκεῖνον ἐκλέξηται. εἰ γὰρ υἱός ἐστι μονογενής, οὐκ ἔστι τις ἴσος αὐτοῦ οὔτε ἀντιπαράθετος, «ὅμοιος ὢν τῷ υἱῷ ἐν υἱοῖς θεοῦ». τούτους γὰρ οἶδε κατὰ χάριν, ἐκείνῳ δὲ μὴ δυνάμενόν τινα ἐξισοῦσθαι τῷ εἶναι αὐτὸν φυσικῶς υἱόν. φανερὸν γὰρ πόθεν\n\nἐκλελοχισμένος καὶ πόθεν ἐκλογή· ὅτι πολλαὶ μυριάδες ἐπὶ τῆς γῆς ἦσαν καὶ Μαρία μόνη «εὗρε χάριν» καὶ ἐν αὐτῇ ἐξελέξατο τὴν ἁγίαν σάρκα. διὰ τοῦτο ἔφη εὐδόκησα, ὡς καὶ Δαυὶδ λέγει ἐκ προσώπου τῶν ἀποστόλων τῶν εἰς τὸν κύριον πεπιστευκότων καὶ μετὰ χαρᾶς τοῖς ἔθνεσι τὴν αὐτοῦ χάριν ὑποδεικνυόντων, ὅτι «ὑπέταξε λαοὺς ἡμῖν καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν· ἐξελέξατο ἡμῖν τὴν κληρονομίαν αὐτοῦ, τὴν καλλονὴν Ἰακώβ, ἣν ἠγάπησε», τουτέστι τὸ ἀκραιφνὲς τῆς καλλονῆς αὐτοῦ, ὅλου τοῦ Ἰακὼβ τὴν καλλονήν, τὴν σάρκα τὴν ἀπὸ Μαρίας διὰ πνεύματος ἁγίου ἐκλελεγμένην. * τὸ γενόμενον τῆς οἰκονομίας τῆς σαρκὸς πρὸς Ἰωάννην τὸν βαπτιστὴν ἔδειξεν ἄνωθεν ὁ πατήρ. εὐδόκησε γὰρ ὁ πατὴρ ἐν τῇ ἐνσάρκῳ τοῦ Χριστοῦ παρουσίᾳ, ἡ δὲ θεότης ἀπείρως ἔχει τῆς φύσεως.","english":"Therefore, let them cease from blasphemy and learn from the Father who says, \"This is my beloved son, in whom I was well pleased\"; and again, as concerning future things, He says, \"For you are my beloved son, whom I chose,\" and then in the Odes, \"chosen from among myriads.\" Whence then does choice arise, let them say. For the foolish ones suppose that by the saying \"I chose,\" he is called son by grace and not by nature. Let them show who is like him, so that after testing all, he might choose that one. For if he is only-begotten son, there is none equal to him nor comparable, \"like the son among sons of God.\" For these he knows by grace, but to that one none can be equal because he is son by nature. For it is evident whence\n\nhe is chosen and whence choice: that many myriads were on the earth and Mary alone \"found grace\" and in her he chose the holy flesh. Therefore he said \"I was well pleased,\" as also David says from the perspective of the apostles who believed in the Lord and with joy point out his grace to the nations, that \"he subjected peoples to us and nations under our feet; he chose for us his inheritance, the beauty of Jacob, which he loved,\" that is, the pureness of his beauty, the beauty of all Jacob, the flesh from Mary chosen through the Holy Spirit. * The event of the economy of the flesh toward John the Baptist the Father showed from above. For the Father was well pleased in the incarnate presence of Christ, but the divinity is infinite in nature.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα","severity":"info","text":"Epiphanius cites a Father saying, 'This is my beloved son, in whom I was well pleased,' echoing Matthew 3:17 and 17:5, though the phrasing is adapted.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ γὰρ ὁ υἱός μου ὁ ἀγαπητός, ὃν ἐξελεξάμην","severity":"info","text":"The phrase 'you are my beloved son, whom I chose' is not a direct biblical quotation but likely a paraphrase of LXX Psalm 88:20 (89:20) or a similar passage, used to argue for Christ's election.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκλελοχισμένος ἀπὸ μυριάδων","severity":"info","text":"The phrase 'chosen from among myriads' is from the Odes of Solomon (Ode 1:2 or similar), a text used by Epiphanius to support the idea of Christ's preexistent election.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκλελοχισμένος","severity":"info","text":"The rare term ἐκλελοχισμένος (chosen) appears in the Odes of Solomon and is used by Epiphanius to distinguish Christ's unique election from general grace.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἀκραιφνὲς τῆς καλλονῆς αὐτοῦ","severity":"info","text":"Epiphanius interprets 'the pureness of his beauty' as the flesh of Christ from Mary, chosen by the Holy Spirit, reflecting anti-Arian arguments for Christ's natural sonship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from polemic against 'foolish ones' to a scriptural argument, then to a typological reading of David's words, culminating in a reference to John the Baptist.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition at the asterisk (*), possibly indicating a missing clause or a scribal insertion. The reading assumes a continuous argument."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Λέγει δὲ αὐτὸν ὁ ἀπόστολος καὶ «υἱὸν ἀγάπης», «ὃς ἐρρύσατο ἡμᾶς» φησίν «ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ». καὶ οἱ ληροῦντες ἐνταῦθα μὴ νοοῦντες τὴν λέξιν, κατὰ προκοπὴν ἀγάπης θεοῦ εἶναι τὸν υἱόν φασι. καὶ οὐκ ἴσασιν οἱ ἀμαθεῖς τὴν ἀντιπαράθεσιν τοῦ λόγου· ἐν ἄλλῳ γὰρ τόπῳ φησὶν ὁ ἀπόστολος ὅτι «θεὸς ἠγάπησεν ἡμᾶς ἐν Χριστῷ». ἀληθῶς γὰρ υἱὸς ἀγαπητὸς ὁ μονογενής, ἐπειδὴ ἀγάπη ὁ πατήρ, ἀγάπη ὁ υἱός, ἐπειδὴ ἀγάπη ἐξ ἀγάπης ἐστίν. υἱὸς οὖν ἐστιν ἀγάπης δι' ἡμᾶς καὶ δι' ἑαυτόν, ὅτι ἐν αὐτῷ ἠγάπησεν ἡμᾶς καὶ τὸν υἱὸν αὐτοῦ τὸν μονογενῆ παρέδωκεν ὑπὲρ ἡμῶν. οὔτε οὖν κάμνει ἐργαζόμενος οὔτε πάσχει γεννῶν. καὶ μὴ μάτην ἐπισωρεύωσιν ἑαυτοῖς βλασφημίας. εἰ γὰρ κτιστός ἐστιν ὁ υἱός, οὐ προσκυνητὸς κατὰ τὸν ἐκείνων λόγον. μωρὸν γάρ ἐστι κτίσιν προσκυνεῖν καὶ ἀθετεῖν τὴν πρώτην ἐντολὴν τὴν λέγουσαν «ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν». οὐ κτιστὸς τοίνυν ὁ ἅγιος Λόγος, ὅτι προσκυνητός. προσεκύνησαν αὐτῷ οἱ μαθηταί, προσκυνοῦσιν αὐτῷ οἱ ἄγγελοι ἐν οὐρανῷ· φησὶ γὰρ «καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ» καί «προσκυνήσω σε, κύριε ἡ ἰσχύς μου». ἓν δὲ πρᾶγμά ἐστι ῥητὸν καὶ σύντομον καὶ ἀναντίθετον, ᾧ τις ἀντειπεῖν οὐ δύναται· εἰ ἔχουσι μαρτυρίαν οἱ ἐχθραίνοντες τῷ υἱῷ τοῦ θεοῦ δεῖξαι, ποῦ εἶπεν ὁ πατὴρ ὅτι ἔκτισά μοι υἱὸν ἐν παλαιᾷ καὶ ἐν καινῇ διαθήκῃ ἢ ποῦ εἶπεν ὁ υἱὸς ὅτι ἔκτισέ με ὁ πατήρ.","english":"The apostle also calls him \"son of love,\" saying, \"who rescued us from the power of darkness and transferred us into the kingdom of his son of love.\" And those who prattle here, not understanding the expression, say that the Son exists by progression of God's love. And the ignorant do not know the counter-argument of the statement; for in another place the apostle says that \"God loved us in Christ.\" Truly the only-begotten is a beloved son, since the Father is love, the Son is love, because love is from love. Therefore, he is a son of love for our sake and for his own sake, because in him he loved us and delivered his only-begotten son for us. So he neither toils in working nor suffers in begetting. And let them not heap up blasphemies upon themselves in vain. For if the Son is created, he is not to be worshipped according to their argument. For it is foolish to worship a creation and to reject the first commandment which says, \"Hear, O Israel, the Lord your God, the Lord is one.\" Therefore the holy Word is not created, because he is to be worshipped. The disciples worshipped him, the angels in heaven worship him; for it says, \"and let all the angels of God worship him\" and \"I will worship you, O Lord my strength.\" But there is one thing that is clear and concise and irrefutable, which no one can gainsay: if those hostile to the Son of God have testimony to show, where did the Father say that I created a son for myself in the Old or New Testament, or where did the Son say that the Father created me?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸν ἀγάπης","severity":"info","text":"Epiphanius conflates two Pauline phrases: 'son of love' and the rescue from darkness, likely echoing Col 1:13 and 2 Cor 4:6 or Eph 6:12, though not verbatim.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατὰ προκοπὴν ἀγάπης","severity":"info","text":"'By progression of love' reflects a subordinationist reading of the Son as an emanation of divine love, which Epiphanius rejects as heretical.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν","severity":"info","text":"A paraphrase of the Shema (Deut 6:4), used here to argue against worship of a created Son, as it asserts divine unity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ","severity":"info","text":"Likely a reference to LXX Ps 96:9 or Heb 1:6, though not exact; Epiphanius uses it to support angelic worship of the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀντιπαράθεσις","severity":"info","text":"Epiphanius employs a rhetorical 'counter-argument' (ἀντιπαράθεσις) typical of anti-Arian polemic, contrasting scriptural passages to refute subordinationist claims.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἓν δὲ πρᾶγμά ἐστι ῥητὸν καὶ σύντομον καὶ ἀναντίθετον","severity":"info","text":"Epiphanius concludes with a rhetorical climax, asserting a single irrefutable argument: the absence of any scriptural claim that God created the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for 'son of love' and the angelic worship citation are not identified by Epiphanius; they may be conflations or paraphrases."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"τέσσαρα εἰσὶν εὐαγγέλια κεφαλαίων χιλίων ἑκατὸν ἑξήκοντα δύο καὶ ἀπ' ἀρχῆς ἕως τέλους ἐλάλησεν ὁ υἱὸς καὶ πρὸς αὐτὸν ὁ πατὴρ καὶ οὐδαμοῦ εἶπεν· ἔκτισέ με ὁ πατήρ μου, οὐδὲ ὁ πατήρ· ἔκτισά μοι υἱὸν ἢ ἔκτισα τὸν υἱόν μου.\n\nἈλλά φησιν ὁ φιλόνεικος καὶ φιλόδοξος· τί οὖν λέγεις τὸ σῶμα; ἀπὸ Μαρίας δηλονότι ἀνειλημμένον. Μαρία δὲ τί; φησίν, ἄκτιστος ἢ κτιστή; κτιστὴ δηλονότι καὶ αὐτοὶ λέγομεν, γεννηθεῖσα ἐξ ἀνδρὸς καὶ γυναικός. τὸ ἀπὸ Μαρίας οὖν τί λέγεις; προσκυνεῖς τὸν σωτῆρα ἐν σώματι ἢ οὐ προσκυνεῖς; πῶς οὖν μὴ προσκυνήσω; ἐὰν γὰρ μὴ προσκυνήσω, οὐκ ἔχω ζωήν. ἰδοὺ οὖν, κτίσμα προσκυ51.2 νεῖς τὸ σῶμα. πολλὴ δὲ φρενοβλάβεια τῶν τὰ τοιαῦτα λεγόντων. καὶ γὰρ βασιλεὺς πορφύραν ἐνδεδυμένος ὑπὸ πάντων προσκυνεῖται ἆρα ἡ πορφύρα προσκυνεῖται ἢ ὁ βασιλεύς; εὔδηλον ὅτι ὁ βασιλεύς. συμπροσκυνεῖται δὲ αὐτῷ καὶ ἡ πορφύρα φορουμένη· ἐκδυσαμένου δὲ ταύτην τοῦ βασιλέως καὶ εἰς τόπον θεμένου οὐκέτι προσκυνεῖται ἡ πορφυρίς. καθέζεται καὶ ἐν ναῷ πολλάκις βασιλεὺς ἐπὶ θρόνου ἰδίου καὶ οἱ προσκυνοῦντες προσκυνοῦσι τὸν βασιλέα ἐν τῷ ναῷ τῷ ἰδίῳ καὶ ἐν τῷ θρόνῳ, ἐξεγερθέντος δὲ τοῦ βασιλέως οὐδεὶς οὔτε τὸν ναὸν οὔτε τὸν θρόνον προσκυνεῖ. οὐδεὶς δὲ μεμηνὼς θέλων προσκυνῆσαι τὸν","english":"There are four gospels, of one thousand one hundred and sixty-two chapters, and from beginning to end the Son spoke and the Father to him, and nowhere did he say, \"My father created me,\" nor did the Father say, \"I created a son for myself\" or \"I created my son.\"\n\nBut the contentious and glory-loving man says: What then do you say the body is? Taken from Mary, obviously. And what is Mary? he says. Uncreated or created? Created, obviously, and we ourselves say so, born of a man and a woman. What then do you say about that which is from Mary? Do you worship the Savior in the body or do you not worship? How then shall I not worship? For if I do not worship, I have no life. Behold then, you worship the body, a creation. But great is the folly of those who say such things. For a king clothed in purple is worshipped by all; is the purple worshipped then, or the king? It is clear that it is the king. The purple is worshipped together with him while it is worn; but when the king takes it off and puts it in a place, the purple garment is no longer worshipped. A king often sits on his own throne in a temple, and those who worship worship the king in his own temple and on his throne; but when the king rises, no one worships either the temple or the throne. No one who is mad, wishing to worship the","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τέσσαρα εἰσὶν εὐαγγέλια κεφαλαίων χιλίων ἑκατὸν ἑξήκοντα δύο","severity":"info","text":"Epiphanius states the four gospels contain 1,162 chapters, a traditional count reflecting early Byzantine canon divisions, not modern chapter numbering.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλόνεικος καὶ φιλόδοξος","severity":"info","text":"The terms 'contentious and glory-loving man' characterize Epiphanius's opponent as argumentative and prideful, a rhetorical device common in polemical works.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔκτισέ με ὁ πατήρ μου","severity":"info","text":"Epiphanius denies any scriptural basis for the Son being created, echoing anti-Arian arguments that the Son is uncreated, a key point in Nicene theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βασιλεὺς πορφύραν ἐνδεδυμένος","severity":"info","text":"The analogy of a king and his purple robe parallels patristic arguments that Christ's humanity is worshipped only in union with his divinity, not separately.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλά φησιν ὁ φιλόνεικος","severity":"info","text":"This passage shifts from a scriptural argument to a dialogical refutation, using a hypothetical opponent's question to address the worship of Christ's body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσκυνεῖς τὸν σωτῆρα ἐν σώματι","severity":"info","text":"Epiphanius defends the worship of Christ incarnate, a position later central to iconodule arguments in the iconoclastic controversy, though he does not discuss icons directly.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft follows the same break. The sense of the final clause is incomplete."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"βασιλέα ἐν τῷ ναῷ αὐτοῦ ὄντα λέγει τῷ βασιλεῖ· ἔξελθε ἐκ τοῦ ναοῦ σου, ἵνα σε προσκυνήσω. οὕτω γοῦν οὐδεὶς εἴπῃ τῷ μονογενεῖ· ἄφες τὸ σῶμα, ἵνα σε προσκυνήσω, ἀλλὰ προσκυνεῖ σὺν τῷ σώματι τὸν μονογενῆ, τὸν ἄκτιστον σὺν ναῷ τῷ ἁγίῳ, ὃν ἔλαβεν ἐλθών. καὶ οὐδεὶς λέγει τῷ βασιλεῖ· ἀνάστα ἐκ τοῦ θρόνου σου, ἵνα σε προσκυνήσω δίχα τοῦ θρόνου, ἀλλὰ προσκυνεῖ τὸν βασιλέα σὺν τῷ θρόνῳ. καὶ γοῦν καὶ ὁ Χριστὸς προσκυνεῖται σὺν τῷ σώματι τῷ ταφέντι καὶ ἐγηγερμένῳ. Ἀλλά, φασί, τί οὖν λέγεις; θέλων ἐγέννησεν ὁ πατὴρ τὸν υἱὸν ἢ μὴ θέλων; ἐπειδὴ λέγεις, ἦν ἀεὶ ὁ Λόγος καὶ οὐκ ἔνι χρόνος πρὸ τοῦ Λόγου; καίτοι γε καὶ αὐτῶν τῶν Ἀρειανῶν πρὸς ἀπάτην τινῶν ἀχρόνως τὸν υἱὸν τοῦ θεοῦ φασκόντων γεγεννῆσθαι, μὴ βουλομένων δὲ αὐτὸν ἀίδιον λέγειν, ἀλλὰ λεγόντων, ἦν ποτε ὅτε οὐκ ἦν· νομίζουσι δὲ τὸ ποτὲ μὴ εἶναι χρόνον. ἀνεταζομένης δὲ τῆς λέξεως ἐλέγχεις τοὺς ἀμαθεῖς. τὸ ποτὲ γὰρ λεξικῶς λεγόμενον χρόνου ἐστὶ σημαντικόν. καὶ λέγοντες αὐτὸ μὴ λέγειν χρόνον εἰς ἀτοπίαν ἐμπίπτουσι τοῦ αὐτῶν φρονήματος ἐν κακοπιστίᾳ. εἰρωνείᾳ γὰρ ταῖς λέξεσι κέχρηνται, τῷ φρονήματι δεινῶς κατὰ τοῦ υἱοῦ τοῦ θεοῦ ἐστρατευμένοι, ἀλλότριον παντάπασι τῆς τοῦ πατρὸς θεότητος ἀπηρυθριασμένως δοξάζοντες. θέλων οὖν ἐγέννησεν ἢ μὴ θέλων; ἐὰν εἴπωμεν μὴ θέλων, ἀνάγκῃ περιβάλλομεν τὸ θεῖον, καὶ ἐὰν εἴπωμεν ὅτι θέλων, διδόαμεν ὅτι ἦν τὸ θέλημα πρὸ τοῦ Λόγου· κἄν τε ἄτομον καὶ ῥιπὴ ὀφθαλμοῦ ἢ πολλοστημόριον ὥρας εἴη, τὸ πολλοστημόριον χρόνου ἐστὶ σημαντικὸν πρὸ Λόγου καὶ πάλιν παρεμπίπτομεν τῷ λόγῳ αὐτῶν.","english":"He who is king in his temple says to the king, \"Come out of your temple, so that I may worship you.\" So then no one says to the Only-begotten, \"Leave the body, so that I may worship you,\" but worships the Only-begotten together with the body, the uncreated one together with the temple which he took when he came. And no one says to the king, \"Rise from your throne, so that I may worship you apart from the throne,\" but worships the king together with the throne. And so Christ also is worshipped together with the body which was buried and has risen. But, they say, what then do you say? Did the Father beget the Son willingly or unwillingly? Since you say, the Word always was and there is no time before the Word? And yet even the Arians themselves, for the deception of some, claim that the Son of God was begotten timelessly, though they do not wish to call him eternal, but say, \"There was once when he was not,\" and they think that \"once\" is not time. But when the expression is examined, you refute the ignorant. For \"once,\" when used lexically, is indicative of time. And by saying it while not meaning time, they fall into the absurdity of their own opinion in bad faith. For they use the words ironically, while being dreadfully arrayed in their opinion against the Son of God, glorifying him as utterly alien to the Father's divinity without shame. So did he beget willingly or unwillingly? If we say unwillingly, we subject the divine to necessity, and if we say willingly, we grant that the will existed before the Word. Even if it were an atom or a blink of an eye or a fraction of an hour, the fraction is indicative of time before the Word, and again we fall into their argument.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκυνεῖται σὺν τῷ σώματι","severity":"info","text":"Epiphanius argues that Christ is worshipped together with his body, rejecting any separation of the divine from the incarnate form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποτέ","severity":"info","text":"The Greek adverb ποτέ ('once') is argued by Epiphanius to be inherently temporal, refuting Arian claims that it does not imply time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρειανῶν","severity":"info","text":"The Arians, followers of Arius, denied the eternal co-existence of the Son with the Father, asserting there was a time when the Son did not exist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θέλων οὖν ἐγέννησεν ἢ μὴ θέλων","severity":"info","text":"Epiphanius presents a dilemma: if the Father begot willingly, will precedes the Son; if unwillingly, the divine is subject to necessity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰρωνείᾳ γὰρ ταῖς λέξεσι κέχρηνται","severity":"caution","text":"Epiphanius accuses the Arians of using words ironically, meaning they employ orthodox-sounding terms while holding heretical views.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ποτὲ μὴ εἶναι χρόνον' is ambiguous: the Arians claim 'once' does not denote time, but Epiphanius insists it does."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"καὶ ἐὰν εἴπωμεν ὅτι οὐ θέλων ἐγέννησεν, ἄρα ἀνάγκῃ φύσεως ἦκται τὸ θεῖον καὶ οὐκ ἐλευθεριότητι θελήματος. οὐκ ἔστι δὲ τούτων οὐδὲν εἰς θεόν, ὡς ὑπολαμβάνεις, ὦ κενόδοξε. παρὰ θεῷ γὰρ ταῦτα οὐκ ἔστιν. οὔτε θέλων τοίνυν ἐγέννησεν οὔτε μὴ θέλων, ἀλλ' ὑπερβολῇ φύσεως. ὑπερβαίνει γὰρ ἡ θεία φύσις βουλὴν καὶ οὐχ ὑποπίπτει χρόνῳ οὔτε ἀνάγκῃ ἄγεται. ἐν ἡμῖν γὰρ οὐδέν ἐστιν ἕτοιμον, ὅτι οὐκ ἦμέν ποτε καὶ πρῶτόν τι βουλευόμεθα, ἔπειτα ποιοῦμεν ὃ πράττομεν, ἢ μὴ βουλευσαμένων ἡμῶν οὐκ ἔστιν ὃ μηδέπω παρ' ἡμῶν πέπρακται· παρὰ δὲ θεῷ πάντα τέλεια καὶ λεῖα καὶ πάντα ἐν αὐτῷ πεπλήρωται, καὶ οὔτε θέλων οὔτε μὴ θέλων ἐγέννησε τὸν ἀιδίως ὄντα, γεγεννημένον ἐξ αὐτοῦ ἅγιον Λόγον καὶ θεόν, ἀλλ' ἐν τῇ ὑπερβολικῇ καὶ ἀφράστῳ αὐτοῦ φύσει. Θαῦμα δέ μοι μέγιστον ἐπέρχεται, ὦ υἱοὶ τῆς πίστεως καὶ ἐκκλησίας, πῶς τὰ ἀληθινὰ ἐξέστρεψαν οἱ φιλόνεικοι εἰς ἀλληγορίαν καὶ τὰ τροπικῶς εἰρημένα εἰς τὰ ἀληθινὰ λαμβάνουσι σφαλλόμενοι. τὸ μὲν γὰρ γεγεννῆσθαι, ὅπερ ἐστὶν ἐν αὐτῷ κατὰ φύσιν, ἀρνοῦνται, λέγοντες οὐχ ὡς ἕν τι τῶν γεννημάτων· τὸ δὲ ἐκτίσθαι, ὅπερ ἐστὶν ἀλλότριον τῆς αὐτοῦ θεότητος, εἴ γε καὶ ἐν ἀλληγορίᾳ ποτὲ εἴρηται, ἐκεῖνο ἀληθινὸν λέγουσι, τὸ δὲ ἀληθινὸν ἀφανίζουσιν. ἐν τῷ γὰρ εἰπεῖν Ἠσαΐαν «εἶδον τὸν κύριον σαβαώθ» καί «ὤφθη κύριος τῷ Μωυσῇ» καί «ὤφθη κύριος Ἀβραάμ» καί «εἶδεν ὅρασιν Δανιήλ, παλαιὸν ἡμερῶν» καὶ τὰ τοιαῦτα, καὶ ὤφθη κύριος Ἰεζεκιὴλ καὶ εἶπεν «εἶδον εἶδος θεοῦ», φασὶ ταῦτα μὴ εἶναι, ὡς τῶν προφητῶν καταψευδόμενοι·","english":"And if we say that he begot unwillingly, then the divine is led by necessity of nature and not by freedom of will. But none of these things apply to God, as you suppose, O vainglorious one. For these things are not in God. Therefore he begot neither willing nor unwilling, but by an excess of nature. For the divine nature transcends deliberation and is not subject to time nor led by necessity. For in us nothing is ready, because we once were not, and we first deliberate about something, then we do what we do; or without our deliberation there is nothing that has not yet been done by us. But in God all things are perfect and smooth, and all things are fulfilled in him, and he begot neither willing nor unwilling the one who exists eternally, the holy Word and God begotten from him, but in his excessive and ineffable nature. A very great wonder comes upon me, O sons of faith and of the Church, how the contentious have twisted the true things into allegory and take the things spoken figuratively as true, erring. For they deny that he has been begotten, which is in him according to nature, saying not as one of the begotten things; but that he has been created, which is alien to his divinity, if indeed it has ever been said in allegory, that they call true, while they obliterate the true. For when Isaiah says, \"I saw the Lord Sabaoth,\" and \"the Lord appeared to Moses,\" and \"the Lord appeared to Abraham,\" and \"Daniel saw a vision, the Ancient of Days,\" and such things, and the Lord appeared to Ezekiel and he said, \"I saw the form of God,\" they say these things are not so, falsely accusing the prophets.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπερβολῇ φύσεως","severity":"info","text":"Epiphanius argues that the Father begets the Son neither willingly nor unwillingly, but by an 'excess of nature' (ὑπερβολῇ φύσεως), a term that avoids the anthropomorphic categories of will and necessity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδον τὸν κύριον σαβαώθ","severity":"info","text":"Epiphanius cites several theophany passages: Isaiah's vision of the Lord Sabaoth, the Lord appearing to Moses, Abraham, Daniel's 'Ancient of Days', and Ezekiel's vision of the form of God. These are used to critique opponents who allegorize such texts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλόνεικοι","severity":"info","text":"The 'contentious ones' (φιλόνεικοι) likely refer to Arian or Eunomian opponents who denied the eternal generation of the Son and interpreted scriptural theophanies as allegorical, a common polemical target in fourth-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a logical argument about divine generation (neither willing nor unwilling) to a rhetorical exclamation and a series of scriptural citations, contrasting true and allegorical interpretation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius's insistence on the literal reality of theophanies and his rejection of allegorical reading of divine generation influenced later anti-Origenist and iconophile arguments, though his own use of allegory elsewhere is selective.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῇ ὑπερβολικῇ καὶ ἀφράστῳ αὐτοῦ φύσει' could be read as modifying the act of begetting or the nature of the Son; the translation takes it as the former."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"δῆθεν ἀπὸ τοῦ ῥητοῦ τοῦ εὐαγγελίου, οὗ εἶπεν ὁ σωτὴρ διδάσκων ὅτι «θεὸν οὐδεὶς πώποτε ἑώρακε». καί φασιν· εἰ τοίνυν ὁ μονογενὴς εἶπεν, ὅτι οὐδεὶς ἑώρακεν, προφῆται δὲ λέγουσιν ἑωρακέναι, ἀνάγκη ψεύδεσθαι ἢ τὸν μονογενῆ ἢ τοὺς προφήτας. καὶ κατὰ τὸν λόγον τῶν οὕτω λεγόντων καὶ τῶν Μανιχαίων ἔσται τὰ ἐν προφήταις ψευδῆ. εἰ δὲ οὐ ψεύδονται οἱ προφῆται, ἀλλ' ἀληθεύουσι, κατὰ τὸν τοῦ σωτῆρος λόγον ὅτι «ὁ λαλῶν ἐν προφήταις, ἰδοὺ πάρειμι», νοήσεώς ἐστι τὸ πρᾶγμα καὶ ἀλληγορίας χρεία. καὶ\n\nγὰρ οὕτω πολλάκις τοῦτο πληροῦται· ὁρῶμεν τὴν θάλασσαν ἐκ μέρους τινὸς ἐξ ὄρους ἢ πεδιάδος καὶ ἀληθεύομεν ἐν τῷ λέγειν ἑωρακέναι. κἂν δέ τις εἴπῃ ὅτι οὐχ ἑώρακεν, οὐ ψεύδεται, ἀλλ' ἀληθεύει. οὐκ οἶδε γὰρ ποῦ τὸ βάθος ποῦ τὸ μῆκος, οὐκ οἶδε τὸν ὄγκον οὐκ οἶδε τὸ κύτος. καὶ ἀπὸ ὀπῆς τινος θεωροῦμεν οὐρανόν, τὴν δὲ ἐπέκτασιν οὐκ ἐπιστάμεθα. κἂν εἴπῃ τις εἶδον, εἶδεν· κἂν ἄλλος εἴπῃ οὐκ εἶδον, οὐκ εἶδεν. εἴδομεν γὰρ ἀληθῶς ὡς χωροῦμεν, οὐκ εἴδομεν δὲ καθό ἐστιν. οὕτω καὶ οἱ προφῆται ὡς δι' ὀπῆς διὰ τοῦ στενωποῦ τοῦ ἰδίου σώματος κατηξιώθησαν ἰδεῖν καὶ ἐν ἀληθείᾳ εἶδον, ἀλλ' οὐχ ὡς ἔχει τὸ ἄπειρον τῆς θεωρίας. καὶ οὕτω πεπλήρωνται συνᾴδουσαι πρὸς ἀλλήλας αἱ θεῖαι γραφαί, τό τε τοὺς προφήτας λέγειν ἑωρακέναι εἶδον γὰρ ἐν ἀληθείᾳ καὶ τὸ τὸν σωτῆρα λέγειν «θεὸν οὐδεὶς πώποτε τεθέαται»· οὐκ εἶδον δὲ καθό ἐστιν. ἀλλὰ καὶ αὐτὸς εἶδεν ἀοράτως τὴν φύσιν, δέδωκε δὲ τῷ μὴ δυναμένῳ ὁρᾶν δύναμιν χαρίσματος εἰς τὸ ἰδεῖν τὴν δύναμιν τῆς θεωρίας. Ἀλλὰ μὴ πάλιν δραματουργῶν λέγῃς·","english":"allegedly from the saying of the Gospel, where the Savior said teaching that \"no one has ever seen God.\" And they say: if then the Only-begotten said that no one has seen, but the prophets say they have seen, it is necessary that either the Only-begotten or the prophets are lying. And according to the argument of those who speak thus and of the Manichaeans, the things in the prophets will be false. But if the prophets are not lying, but speak truth, according to the saying of the Savior that \"the one speaking in the prophets, behold I am present,\" the matter requires understanding and allegory. For\n\nthis is often fulfilled thus: we see the sea from some part, from a mountain or a plain, and we speak truth in saying we have seen it. And if someone says that he has not seen, he does not lie, but speaks truth. For he does not know where the depth is, where the length is, he does not know the mass, he does not know the hollow. And from some aperture we behold the sky, but we do not know its extension. And if one says \"I have seen,\" he has seen; and if another says \"I have not seen,\" he has not seen. For we have truly seen as far as we can grasp, but we have not seen what it is in itself. Thus also the prophets, as through an aperture, through the narrow passage of their own body, were deemed worthy to see, and in truth they saw, but not as the infinite of the vision is. And thus the divine scriptures are fulfilled, harmonizing with each other, both that the prophets say they have seen—for they saw in truth—and that the Savior says \"no one has ever beheld God\"—for they did not see what he is in himself. But he himself saw the nature invisibly, and he gave to the one unable to see the power of grace to see the power of the vision. But do not say again, as if staging a drama:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν οὐδεὶς πώποτε ἑώρακε","severity":"info","text":"Epiphanius cites a dominical saying, 'no one has ever seen God,' not found verbatim in the canonical Gospels; it may conflate John 1:18 and 3:32 or reflect a lost tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λαλῶν ἐν προφήταις, ἰδοὺ πάρειμι","severity":"info","text":"The phrase 'the one speaking in the prophets, behold I am present' is not a direct biblical quotation; it likely adapts LXX or patristic commonplaces on prophetic inspiration.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίων","severity":"info","text":"Epiphanius associates the opponents' argument with Manichaeans, who rejected the Hebrew prophets; this reflects his anti-heretical polemic, not necessarily a direct source.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλληγορίας χρεία","severity":"info","text":"Epiphanius introduces allegorical interpretation to resolve the apparent contradiction between the Savior's saying and prophetic visions, a key move in his argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"δραματουργῶν","severity":"info","text":"The verb δραματουργῶν ('staging a drama') suggests Epiphanius accuses his opponent of theatrical pretense, a rhetorical device common in polemical literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ τοῦ ῥητοῦ τοῦ εὐαγγελίου","severity":"caution","text":"The phrase 'from the saying of the Gospel' is vague; the exact Gospel source is not identified, and the citation may be paraphrastic or from a non-canonical tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the exact Gospel source of the dominical saying is uncertain; it may be a conflation or a lost tradition."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"εἶδον μὲν οἱ προφῆται οὐκ ὀφθαλμοῖς, ἀλλὰ διανοίᾳ, συνιέντες μονονουχὶ καὶ μὴ ὁρῶντες. διὰ τοῦτο γὰρ ἀκριβῶς λέγει Ἠσαΐας «τάλας ἐγώ, ὅτι κατανένυγμαι, ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων ἐν λαῷ ἀκάθαρτα χείλη ἔχοντι ἐγὼ οἰκῶ καὶ κύριον σαβαὼθ εἶδον»· καὶ οὐκ εἶπεν, εἶδον τῇ διανοίᾳ, ἀλλὰ «τοῖς ὀφθαλμοῖς μου». εἶδον οὖν καὶ οὐκ εἶδον, ἀλλ' ὡς ἠδύνατο, ἐν ἀληθείᾳ δὲ εἶδον, οὐκ εἶδον δὲ ὡς ἔχει τὸ ἄπειρον τῆς ἀκαταληψίας. οὕτως καὶ περὶ παραδείσου πολλοὶ ἀλληγοροῦσιν, ὡς ὁ θεήλατος Ὠριγένης ἠθέλησε φαντασίαν μᾶλλον ἤπερ ἀλήθειαν τῷ βίῳ συνεισενέγκασθαι. καί φησιν· οὐκ ἔστι παράδεισος ἐπὶ τῆς γῆς· δῆθεν ἀπὸ τοῦ ῥητοῦ τοῦ παρὰ τοῦ ἁγίου ἀποστόλου εἰρημένου ὅτι «οἶδα ἄνθρωπον πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ». ἀλλὰ μὴ παραναγίνωσκε καὶ λέγε ὅτι τὸ τρίτον τοῦ ἀέρος σημαίνει· οὐ γὰρ εἰπὼν «ἕως τρίτου οὐρανοῦ» περὶ μέρους τρίτου λέγει, ἀλλὰ περὶ τριῶν ἀριθμῶν. καί φησιν «οἶδα τὸν τοιοῦτον ἄνθρωπον ἁρπαγέντα εἰς τὸν παράδεισον καὶ ἀκούσαντα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ εἰπεῖν». δόξα τῷ παντοκράτορι θεῷ, τῷ κατὰ πάντα τρόπον διατρανοῦντι καὶ λεπτολογοῦντι, ἵνα οἱ ἀληθινοὶ * μὴ σφάλλωνται. οὐ γὰρ ἐν μιᾷ συντομίᾳ τὸν οὐρανὸν καὶ τὸν παράδεισον συνῆψεν, ἀλλὰ «οἶδα ἄνθρωπον» φησίν «ἁρπαγέντα ἕως τρίτου οὐρανοῦ» καὶ πάλιν «ἁρπαγέντα εἰς τὸν παράδεισον». τὸ δὲ μετὰ τοῦ ἄρθρου ἑτέρου προσώπου ἐστὶ δια54.6 ληπτικὸν καὶ ἑτέρου τόπου μεταστατικόν.","english":"The prophets saw not with their eyes, but with their mind, understanding almost as if seeing, yet not seeing. For this reason Isaiah says precisely: \"Woe is me, for I am stricken, for being a man and having unclean lips among a people having unclean lips, I dwell and I saw the Lord Sabaoth.\" And he did not say, \"I saw with my mind,\" but \"with my eyes.\" So they saw and did not see, but as they were able, yet in truth they saw, though they did not see as the infinite incomprehensibility is. So also concerning paradise many allegorize, as the god-driven Origen wished to introduce fantasy rather than truth into life. And he says: There is no paradise on earth—evidently from the saying of the holy apostle, who said: \"I know a man fourteen years ago, whether in the body I do not know, or outside the body I do not know, God knows, such a one having been snatched up to the third heaven.\" But do not misread and say that it means the third part of the air; for in saying \"up to the third heaven\" he does not speak of a third part, but of three numbers. And he says: \"I know such a man having been snatched into paradise and having heard words which it is not permitted for a man to utter.\" Glory to the almighty God, who in every way makes clear and refines, so that the true ones may not err. For he did not join heaven and paradise in one brevity, but says: \"I know a man having been snatched up to the third heaven,\" and again, \"having been snatched into paradise.\" And the use of the article with a different person is distinctive of another person and transpositive of another place.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἶδον μὲν οἱ προφῆται οὐκ ὀφθαλμοῖς, ἀλλὰ διανοίᾳ","severity":"info","text":"Epiphanius distinguishes prophetic vision as intellectual (διάνοια) rather than ocular, a key epistemological claim against Manichaean charges of contradiction.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τάλας ἐγώ, ὅτι κατανένυγμαι... κύριον σαβαὼθ εἶδον","severity":"info","text":"A loose citation of Isaiah 6:1, 5 (LXX), where Isaiah reports seeing the Lord Sabaoth; Epiphanius stresses the phrase 'with my eyes' to argue for a real but limited vision.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεήλατος Ὠριγένης","severity":"info","text":"Epiphanius dismisses Origen as 'god-driven' (θεήλατος), a polemical epithet reflecting his anti-Origenist stance; Origen's allegorical reading of paradise is the target.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἶδα ἄνθρωπον πρὸ ἐτῶν δεκατεσσάρων... ἕως τρίτου οὐρανοῦ","severity":"info","text":"A paraphrase of 2 Corinthians 12:2–4 (Paul's account of a heavenly journey); Epiphanius cites it to refute Origen's denial of an earthly paradise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ μετὰ τοῦ ἄρθρου ἑτέρου προσώπου ἐστὶ διαληπτικὸν καὶ ἑτέρου τόπου μεταστατικόν","severity":"info","text":"Epiphanius uses a grammatical argument: the article with a different person distinguishes the subject and transposes the location, separating the third heaven from paradise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δόξα τῷ παντοκράτορι θεῷ","severity":"info","text":"A doxological aside praising God for clarifying truth; this reflects the liturgical and confessional context of the Ancoratus as a catechetical work.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage (δια54.6) contains a scribal insertion or page number; the reading 'διαληπτικὸν' is uncertain and may be a corruption of 'διακριτικόν' or similar."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"ὡς εἴ τις ἔχοι ὄρος καὶ πεδιάδα, τὴν δὲ πεδιάδα ἐγκυκλεύουσαν τὸ ὄρος, βουληθείη δὲ εἰς τὸ πέραν τοῦ ὄρους ἐν τῇ αὐτῇ πεδιάδι παραγενέσθαι, καὶ ὅτε μὲν θελήσει διὰ τῆς πεδιάδος τὴν ὁδοιπορίαν ποιήσασθαι εἰς τὸν τόπον, ὅπου δἂν ἐθέλοι ἐπέκεινα τοῦ ὄρους ἀπελθεῖν, δυνατὸν ἔσται αὐτῷ τοῦτο· εἰ δὲ θελήσει πρῶτον μὲν ἐμβῆναι εἰς τὸ ὄρος καὶ ἀπὸ τοῦ ὄρους πάλιν εἰς τὸν τόπον τῆς πεδιάδος τῆς ἐπέκεινα τοῦ ὄρους γενέσθαι, καὶ οὕτως αὐτῷ δυνατόν. οὕτω μοι νόει καὶ τὸ παρὰ τοῦ ἀποστόλου εἰρημένον· πρῶτον μὲν εἰς τὸν οὐρανὸν ἀναβεβηκέναι, ἔπειτα δὲ εἰς τὸν παράδεισον καταβεβηκέναι, κατὰ τὸ εἰρημένον «κατέβη ὁ ἀδελφιδοῦς μου εἰς κῆπον αὐτοῦ». * καὶ ὁ σωτήρ φησι «σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ». Εἰ δὲ οὐκ ἔστιν ἐπὶ γῆς ὁ παράδεισος καὶ οὐκ ἀληθινὰ τὰ ἐν Γενέσει γεγραμμένα, ἀλλὰ ἀλληγορεῖται, οὐδὲν ἀληθεύει τῆς ἀκο55.2 λουθίας, ἀλλὰ πάντα ἀλληγοροῦνται. «ἐν ἀρχῇ, γάρ φησι, ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν»· καὶ οὐκ","english":"As if someone had a mountain and a plain, with the plain encircling the mountain, and wished to go to the other side of the mountain on the same plain; and when he desired to make the journey through the plain to the place where he wanted to go beyond the mountain, this would be possible for him; but if he wished first to go up onto the mountain and then from the mountain to reach the part of the plain beyond the mountain, this too would be possible for him. In this way understand also what was said by the apostle: first to have ascended into heaven, then to have descended into paradise, according to the saying, \"My little brother went down into his garden.\" And the Savior says, \"Today you will be with me in paradise.\" But if paradise is not on earth and what is written in Genesis is not true, but is allegorized, then nothing of the sequence is true, but everything is allegorized. \"In the beginning,\" it says, \"God made the heaven and the earth\"; and not","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς εἴ τις ἔχοι ὄρος καὶ πεδιάδα","severity":"info","text":"Epiphanius uses a mountain-and-plain analogy to illustrate a two-stage journey (first to heaven, then to paradise), mirroring the apostle's reported sequence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατέβη ὁ ἀδελφιδοῦς μου εἰς κῆπον αὐτοῦ","severity":"info","text":"This saying is not a canonical biblical verse; it may be a proverb or apocryphal saying, cited here to support the descent into paradise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ","severity":"info","text":"This saying of the Savior is not found in the canonical Gospels; it may derive from an apocryphal tradition or oral teaching.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Epiphanius quotes Genesis 1:1 to argue that if paradise is allegorized, then the entire creation account would be allegorized, undermining literal truth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλληγορεῖται","severity":"info","text":"Epiphanius opposes allegorical interpretation of Genesis, insisting on a literal paradise on earth, a stance typical of anti-Origenist polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ παρὰ τοῦ ἀποστόλου εἰρημένον","severity":"caution","text":"The apostle referred to is not named; the sequence 'ascend to heaven, then descend to paradise' is not a direct Pauline quotation and may be a paraphrase.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' and the source of the two sayings (the brother in the garden and the Savior's words) are not specified; the reading assumes they are non-canonical or paraphrased."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"ἔστιν ἀλληγορούμενα, ἀλλ' ὁρατά. καὶ στερέωμα, φησί, καὶ θάλασσαν, βλαστήματά τε καὶ ξύλα καὶ βοτάνας χόρτον ζῷα ἰχθύας ὄρνεα, πάντα τὰ ὁρώμενα ἐν ἀληθείᾳ γεγονότα, ἄνθρωπόν τε ἐν ἀληθείᾳ ὄντα ἐποίησεν. ἔθηκε τοίνυν τοῦτον ὃν ἔπλασεν ἐν τῷ παραδείσῳ, κατ' εἰκόνα ποιήσας τὸν αὐτὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ δέ. μὴ περιεργάζου δὲ τὰ τοῦ θεοῦ δωρήματα τὰ κατὰ χάριν τῷ ἀνθρώπῳ δεδομένα. οὐκ ἀρνούμεθα γὰρ πάντας ἀνθρώπους εἶναι κατ' εἰκόνα θεοῦ. τὸ δὲ πῶς οὐ περιεργαζόμεθα τοῦ κατ' εἰκόνα. οὔτε γὰρ τὸ πλάσμα νοοῦμεν κατ' εἰκόνα οὔτε τὴν ψυχὴν οὔτε τὸν νοῦν οὔτε τὴν ἀρετήν. πολλὰ γάρ ἐστι τὰ κωλύοντά με οὕτως λέγειν. ἀλλ' οὔτε λέγομεν τὸ σῶμα μὴ εἶναι κατ' εἰκόνα οὔτε τὴν ψυχήν. πιστῶν γὰρ τὸ ὁμολογεῖν τὴν γραφὴν καὶ μὴ ἀρνεῖσθαι, ἀπίστων δὲ τὸ «ἀθετεῖν τὴν χάριν». ἔστιν οὖν ἐν τῷ ἀνθρώπῳ τὸ κατ' εἰκόνα, αὐτὸς δὲ οἶδεν ὁ θεὸς πῶς ἐστιν. ἐὰν γὰρ εἴπῃς τὸν ἄνθρωπον ἐποίησε κατ' εἰκόνα καὶ νομίσῃς εἶναι τὸ σῶμα, ὁ δὲ θεὸς ἀόρατος ἀκατάληπτος ἀπερινόητος, πῶς τὸ ὁρατὸν καὶ καταληπτὸν καὶ ὑπὸ ἁφὴν ἐμπῖπτον εἰκὼν ἔσται τοῦ ἀοράτου καὶ ἀκαταλήπτου; καὶ ἐὰν εἴπῃς, οὐκ ἔστι τὸ σῶμα κατ' εἰκόνα, «ἔλαβε» φησί «χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον». καὶ ἄνθρωπον καλεῖ τὸ χοϊκόν, καὶ ἄνθρωπον καλεῖ τὸ ψυχικόν· «ἐνεφύσησε» γάρ φησιν «εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν». κτιστὴν δὲ τὴν ψυχὴν καὶ τὸ σῶμα νοοῦμεν. πῶς κτιστήν; «ἐνεφύσησε» γάρ φησιν· καὶ οὔτε μέρος θεοῦ λέγομεν εἶναι τὴν ψυχὴν οὔτε ἀλλοτρίαν τοῦ ἐμφυσήματος.","english":"These things are spoken of allegorically, but they are visible. And he says, \"firmament,\" and \"sea,\" and plants, and trees, and grasses, animals, fish, birds—all visible things were made in truth, and man was made as a being in truth. Therefore, he placed this one whom he had formed in the paradise, having made the same man according to an image, and indeed according to the image of God. Do not be overly curious about the gifts of God, which were given to man by grace. For we do not deny that all men are according to the image of God. But as to the \"how\" of the \"according to the image,\" we do not investigate it. For we understand neither the formation as being according to the image, nor the soul, nor the mind, nor virtue. For there are many things that prevent me from speaking thus. But we say neither that the body is not according to the image, nor the soul. For it is for believers to confess the scripture and not to deny it, and for unbelievers to \"reject the grace.\" Therefore, the \"according to the image\" is in man, but God himself knows how it is. For if you say that man was made according to the image and you suppose it to be the body, but God is invisible, incomprehensible, inconceivable, how will the visible and comprehensible and tangible be an image of the invisible and incomprehensible? And if you say that the body is not according to the image, it says, \"He took dust from the earth and formed man.\" And he calls the earthy thing \"man,\" and he calls the psychic thing \"man\"; for it says, \"He breathed into his face a breath of life, and man became a living soul.\" And we understand the soul and the body as created. How created? For it says, \"He breathed\"; and we say that the soul is neither a part of God nor alien to the inbreathing.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλαβε χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον","severity":"info","text":"Epiphanius alludes to the creation of man from dust (Gen 2:7 LXX). The phrase echoes the biblical account of God forming man from the earth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνεφύσησε εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς","severity":"info","text":"The inbreathing of life refers to Gen 2:7 LXX, where God breathes into man's face a breath of life, making him a living soul. Epiphanius uses this to argue for the created nature of the soul.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατ' εἰκόνα","severity":"info","text":"The phrase 'according to the image' (κατ' εἰκόνα) is central to Epiphanius's argument. He insists that man is made in God's image but refuses to specify whether this resides in body, soul, mind, or virtue, leaving the 'how' to God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μὴ περιεργάζου","severity":"info","text":"Epiphanius warns against excessive curiosity (περιεργάζου) about divine gifts, a common patristic caution against over-speculation on theological mysteries, reflecting the anti-Origenist stance of the Ancoratus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of creation to a dialectical argument on the 'image of God,' using rhetorical questions and conditional statements to refute both those who identify the image solely with the body and those who deny it to the body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πιστῶν γὰρ τὸ ὁμολογεῖν τὴν γραφὴν καὶ μὴ ἀρνεῖσθαι","severity":"info","text":"Epiphanius's statement that believers must confess scripture without denial may reflect his polemic against heretical groups (e.g., Gnostics or Manichaeans) who allegorized creation accounts excessively, but the specific opponents are not named here.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical version (e.g., LXX or Theodotion) Epiphanius uses for the creation quotations; the LXX is assumed. The phrase 'κατ' εἰκόνα' is left deliberately undefined by Epiphanius, creating an ambiguity he acknowledges."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"πῶς δὲ κατὰ λεπτὸν τοῦτο νοεῖται, θεῷ μόνῳ ἔγνωσται.\n\nἩμεῖς δὲ ἀπεριέργως καὶ ἀκακουργήτως πιστευόμεν θεῷ τῷ ἀληθεύοντι ἐν πᾶσι. καὶ ἐὰν εἴπῃς ὅτι ἡ ψυχή ἐστι τὸ κατ' εἰκόνα, ἄκουε λέγοντος τοῦ ἀποστόλου ὅτι «ζῶν ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διικνού56.2 μενος ἄχρι μερισμῶν ψυχῆς». εἰ τοίνυν μερισμοὺς ἔχει ἡ ψυχή, ὁ θεὸς δὲ ἀμέριστός ἐστι, πῶς δύναται ἡ ψυχὴ εἶναι τὸ κατ' εἰκόνα; οὐ γὰρ οἶδε τὸ μέλλον ἡ ψυχή, ὁ θεὸς δὲ πάντως οἶδε. καὶ βλέπομεν τὰ ἔμπροσθεν τοῦ σώματος, τὰ κατόπιν ἀγνοοῦντες. καὶ ἐὰν εἴπῃς ὅτι οὐκ ἔστιν ἡ ψυχή, πάντως ὅτι καὶ τὴν ψυχὴν ἄνθρωπον κέκληκεν, καὶ ψυχὴ καὶ σῶμά ἐστιν ἄνθρωπος. ἀλλ' εἴποις τὸν νοῦν εἶναι τὸ κατ' εἰκόνα. λέγει δὲ ἡ γραφή «ὁρῶ νόμον ἕτερον ἀντιστρατευόμενον ἐν τοῖς μέλεσί μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νοΐ μου τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου». πῶς οὖν αἰχμαλωτιζόμενος ὁ νοῦς ἔσται κατ' εἰκόνα; * ὅτι «ψαλῶ τῷ νοΐ, ψαλῶ τῷ πνεύματι». καὶ ἐὰν εἴπῃς ἀρετὴν εἶναι τὸ κατ' εἰκόνα, ἐρῶ σοι· εἰπέ μοι περὶ τοῦ Ἀδάμ, ποίαν ἀρετὴν εἰργάσατο πρὸ τοῦ αὐτὸν πλασθῆναι; οὐ γὰρ ἦν ἀρετὴ ἐν ἀρχῇ, ἀπ' ἀρχῆς δὲ ἐπλάσθη κατ' εἰκόνα. καὶ ἐὰν εἴπῃς μὴ εἶναι τὴν ἀρετήν, οὐ καλῶς λέγεις. τίνι γὰρ πρέπει εἶναι κατ' εἰκόνα ἀλλ' ἢ τῇ ἀρετῇ; πρὶν δὲ ἀρετῆς κατ' εἰκόνα ἐπλάσθη ὁ ἄνθρωπος. οὔπω γὰρ ἦν ὁ Ἀδὰμ ἐν ἀρετῇ πολιτευσάμενος, δηλον56.5 ότι οὔτε ἐκτισμένος. καὶ ἐὰν εἴπῃς τὸ βάπτισμα εἶναι κατ' εἰκόνα, ἆρα οἱ μὴ λαβόντες βάπτισμα δίκαιοι οὐκ ἦσαν κατ' εἰκόνα;","english":"How this is understood in detail is known only to God.\n\nWe, however, without meddlesome curiosity and without malice, believe in God, who is truthful in all things. And if you say that the soul is that which is according to the image, listen to the apostle saying, \"The word of God is living and active and sharper than any two-edged sword, penetrating even to the divisions of the soul.\" If, then, the soul has divisions, and God is indivisible, how can the soul be that which is according to the image? For the soul does not know the future, but God knows all things. And we see what is before the body, but we are ignorant of what is behind. And if you say that the soul is not, certainly he has also called the soul \"man,\" and man is both soul and body. But you might say that the mind is that which is according to the image. But Scripture says, \"I see another law warring in my members and taking me captive in my mind by the law of sin that is in my members.\" How, then, can the mind, being taken captive, be according to the image? Because \"I will sing with my mind, I will sing with my spirit.\" And if you say that virtue is that which is according to the image, I will say to you: Tell me about Adam, what virtue did he accomplish before he was formed? For there was no virtue in the beginning, but from the beginning he was formed according to the image. And if you say that virtue is not, you do not speak well. For to what does it befit to be according to the image except virtue? But before virtue, man was formed according to the image. For Adam had not yet lived in virtue, clearly because he had not yet been created. And if you say that baptism is according to the image, then were the righteous who did not receive baptism not according to the image?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πῶς δὲ κατὰ λεπτὸν τοῦτο νοεῖται, θεῷ μόνῳ ἔγνωσται","severity":"info","text":"Epiphanius opens by asserting that the precise understanding of the image of God in humanity is known only to God, a rhetorical move to humble human speculation before presenting his own arguments.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζῶν ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διικνούμενος ἄχρι μερισμῶν ψυχῆς","severity":"info","text":"This quotation, attributed to the apostle, is not a direct biblical verse but likely a paraphrase or apocryphal saying; it serves to argue that the soul has divisions, contradicting the indivisibility of God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁρῶ νόμον ἕτερον ἀντιστρατευόμενον ἐν τοῖς μέλεσί μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νοΐ μου τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου","severity":"info","text":"This citation, possibly from a lost or apocryphal source, describes the mind as captive to sin, undermining the claim that the mind is the image of God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψαλῶ τῷ νοΐ, ψαλῶ τῷ πνεύματι","severity":"info","text":"This phrase, likely from a liturgical or scriptural context, is used by Epiphanius to show that the mind and spirit are distinct, further complicating the identification of the image with the mind.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατ' εἰκόνα","severity":"info","text":"The phrase 'according to the image' (κατ' εἰκόνα) refers to Genesis 1:26-27, where humanity is created in God's image; Epiphanius refutes multiple identifications (soul, mind, virtue, baptism) to argue for a holistic understanding.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ τοίνυν ... πῶς ...","severity":"info","text":"Epiphanius uses a series of conditional refutations (if X, then Y) to systematically reject each candidate for the image of God, building toward his own positive doctrine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotations (e.g., 'the apostle saying' and 'Scripture says') is not identified; they may be from apocryphal or lost texts.","The phrase 'I will sing with my mind, I will sing with my spirit' is ambiguous in origin and meaning, possibly from a hymn or a non-canonical source."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"ἀπὸ γὰρ Μωυσέως καὶ θαλάσσης ἤρξατο ὁ τύπος, ἀπὸ Ἰωάννου ἠνοίγη ἡ χάρις, ἐν δὲ Χριστῷ ἐτελειώθη τὸ δῶρον. Ἔχουσιν οὖν πάντες τὸ κατ' εἰκόνα, ἀλλ' οὐ κατὰ φύσιν. οὐ γὰρ κατὰ ἰσότητα θεοῦ ἔχουσιν οἱ ἄνθρωποι τὸ κατ' εἰκόνα. ὁ θεὸς γὰρ ἀκατάληπτος ἀπερινόητος, πνεῦμα ὢν καὶ πνεῦμα ὑπὲρ πᾶν πνεῦμα καὶ φῶς ὑπὲρ πᾶν φῶς. ἃ δὲ αὐτὸς ἐδωρήσατο οὐκ ἀποστεροῦμεν τὸν ἄνθρωπον· ἀληθὴς γάρ ἐστιν ὁ μετὰ χάριτος τὸ\n\nκατ' εἰκόνα τῷ ἀνθρώπῳ δωρησάμενος. καὶ νοῆσαί ἐστιν ἀπὸ τῶν ὁμοίων· ὁρῶμεν γὰρ ὅτι ἔλαβεν ὁ σωτὴρ εἰς τὰς χεῖρας αὐτοῦ, ὡς ἔχει ἐν τῷ εὐαγγελίῳ, ὅτε ἀνέκειτο ἐν τῷ δείπνῳ καὶ ἔλαβε τάδε καὶ εὐχαριστήσας εἶπε «τοῦτό μού ἐστι τάδε» καὶ ἔδωκε τοῖς αὐτοῦ μαθηταῖς καὶ εἶπε «τοῦτό μού ἐστι τάδε.» καὶ ὁρῶμεν ὅτι οὐκ ἴσον ἐστὶν οὐδὲ ὅμοιον οὐ τῇ ἐνσάρκῳ εἰκόνι οὐ τῇ ἀοράτῳ θεότητι οὐ τοῖς χαρακτῆρσι τῶν μελῶν. τὸ μὲν γάρ ἐστι στρογγυλοειδὲς * καὶ ἀν57.5 αίσθητον. * ὡς πρὸς τὴν δύναμιν καὶ ἠθέλησεν χάριτι εἰπεῖν «τοῦτό μού ἐστι τάδε» καὶ οὐδεὶς ἀπιστεῖ τῷ λόγῳ. ὁ γὰρ μὴ πιστεύων εἶναι αὐτὸν ἀληθινὸν ἐν ᾧ εἶπεν, ἐκπίπτει τῆς χάριτος καὶ τῆς σωτη57.6 ρίας. ὅταν δὲ ἀκούσωμεν, καὶ πιστεύσωμεν· πιστεύομεν ὅτι ἔστιν αὐτοῦ *, τὸν δὲ κύριον ἡμῶν οἴδαμεν ὅλον αἴσθησιν ὅλον αἰσθητικὸν ὅλον θεὸν ὅλον κινοῦντα ὅλον ἐνεργοῦντα ὅλον φῶς ὅλον Λόγον, ἀκατάληπτον, ἀλλὰ μετὰ χάριτος ἡμῖν τοῦτο δεδωρημένον.","english":"For from Moses and the sea the type began, from John grace was opened, and in Christ the gift was perfected. Therefore all have the \"according to the image,\" but not according to nature. For men do not have the \"according to the image\" in equality with God. For God is incomprehensible, inconceivable, being spirit and spirit beyond all spirit and light beyond all light. But we do not deprive man of what he himself bestowed; for he is true who with grace bestowed the \"according to the image\" upon man. And it is possible to understand from similar things; for we see that the Savior took into his hands, as it is in the Gospel, when he was reclining at the supper and took these things and, having given thanks, said, \"This is my such-and-such,\" and gave to his disciples and said, \"This is my such-and-such.\" And we see that it is neither equal nor similar either to the fleshly image or to the invisible divinity or to the features of the limbs. For one thing is round-shaped and insensate, as compared to the power, and he wished to say by grace, \"This is my such-and-such,\" and no one disbelieves the word. For he who does not believe that he is true in what he said falls from grace and salvation. But when we hear, we also believe; we believe that it is his, but we know that our Lord is wholly perception, wholly sentient, wholly God, wholly moving, wholly energizing, wholly light, wholly Logos, incomprehensible, but this has been bestowed upon us with grace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπὸ γὰρ Μωυσέως καὶ θαλάσσης ἤρξατο ὁ τύπος, ἀπὸ Ἰωάννου ἠνοίγη ἡ χάρις, ἐν δὲ Χριστῷ ἐτελειώθη τὸ δῶρον","severity":"info","text":"Epiphanies outlines a three-stage salvation history: type (Moses/Red Sea), grace (John the Baptist), and gift (Christ). This triadic structure frames the subsequent argument about the 'according to the image'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ κατ' εἰκόνα","severity":"info","text":"The phrase 'the according to the image' refers to the divine image in humanity, a key concept in Epiphanius's anthropology. He distinguishes it from nature and equality with God, emphasizing its bestowed, gracious character.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτό μού ἐστι τάδε","severity":"info","text":"Epiphanius alludes to the words of institution at the Last Supper (cf. Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20). He uses the eucharistic elements as an analogy for the 'according to the image', arguing they are not identical to Christ's physical or divine nature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στρογγυλοειδὲς","severity":"info","text":"The description of the eucharistic bread as 'round-shaped' reflects the typical form of leavened bread in the ancient Near East, often baked in round loaves. This detail grounds Epiphanius's argument in contemporary liturgical practice.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μὴ πιστεύων ... ἐκπίπτει τῆς χάριτος καὶ τῆς σωτηρίας","severity":"info","text":"Epiphanius warns that disbelief in the eucharistic identification leads to loss of grace and salvation. This reflects a strong realist view of the Eucharist, anticipating later controversies over the real presence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀν57.5 αίσθητον","severity":"caution","text":"The text contains a lacuna or corruption: 'ἀν57.5 αίσθητον' likely represents 'ἀναίσθητον' (insensate), but the numeral '57.5' is an editorial insertion indicating a manuscript break. The sense is clear from context.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦτό μού ἐστι τάδε' is deliberately vague; Epiphanius may be avoiding precise citation of the eucharistic words, or the text may be corrupt. The reading 'such-and-such' follows the Greek 'τάδε'."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"Οὗτος τοίνυν ὁ Ἀδὰμ ἐν τῷ παραδείσῳ ἐτέθη καὶ ἔφαγεν ἀπὸ τοῦ ξύλου. ὁ δὲ παράδεισος, φησίν «ἐν Ἐδὲμ κατὰ ἀνατολάς»· «πηγὴ δὲ ἀνέβαινεν ἐξ Ἐδέμ», καὶ οὐκ εἶπε «κατέβαινεν», ἵνα μὴ νομίσωμεν ἐν οὐρανῷ εἶναι τὴν Ἐδέμ. εἰ γὰρ ἐν οὐρανῷ ἦν, ἄνωθεν ἂν εἶπε «κατέρχεται» πηγή. ἀλλὰ καί φησι «ποταμὸς ἐκπορεύεται ἐξ Ἐδέμ»· καὶ οὐκ εἶπε κατέρχεται. οὗτος «ἀφορίζεται εἰς τέσσαρας ἀρχάς. ὄνομα τῷ ἑνὶ Φεισών», καὶ ὁρῶμεν τὸν Φεισὼν ἐπ' ὄψεσιν ἡμῶν. καὶ Φεισὼν μέν ἐστιν ὁ Γάγγης παρὰ τοῖς Ἰνδοῖς καλούμενος καὶ Αἰθίοψιν, Ἕλληνες δὲ τοῦτον καλοῦσιν Ἰνδὸν ποταμόν. «πᾶσαν γὰρ τὴν Εὐιλὰτ περικυκλοῖ», τὴν μικρὰν Αἰθιοπίαν καὶ τὴν μεγάλην, τὰ μέρη τῶν Εὐιλαίων, διαπερᾷ δὲ τὴν μεγάλην Αἰθιοπίαν καὶ πίπτει εἰς τὸν νότον καὶ δύνει ἔσωθεν Γαδείρων εἰς τὸν μέγαν Ὠκεανόν. δεύτερος ποταμὸς «Γεών». καὶ αἰσθητὸν ὁρῶμεν τὸν ποταμὸν καὶ οὐκ ἀλληγορούμενον· οὗτος γὰρ ὁ κατὰ τὴν Αἰθιοπίαν κατερχόμενος καὶ διαπερῶν τὴν μικρὰν Αἰθιοπίαν, Ἀνουβῖτίν τε καὶ Βλεμμύαν καὶ Ἀξωμῖτιν καὶ ἐπικλύζων τὰ μέρη Θηβαΐδος καὶ Αἰγύπτου εἰς τὴν θάλασσαν ταύτην ἐκπίπτει. εἰ δέ τις ἀπιστεῖ, ἀκουέτω τοῦ Ἰερεμίου λέγοντος «ἵνα τί ὑμῖν καὶ τῇ γῇ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γεὼν τὸ τεθο58.4 λωμένον»; «τρίτος» φησί «ποταμὸς Τίγρης, ὁ πορευόμενος κατέναντι τῶν Ἀσσυρίων»· διατέμνει γὰρ τὰ μέρη τῆς Ἀνατολῆς καὶ δύνει ὑπὸ τὴν γῆν καὶ ἀνίσχει ἀπὸ τῆς Ἀρμενίας κατὰ μέσον Καρδυαίων καὶ Ἀρμενίων καὶ ἀναπηγάζει πάλιν καὶ διατέμνεται εἰς τὴν τῶν Ἀσσυ58.5 ρίων γῆν.","english":"This Adam, then, was placed in the paradise and ate from the tree. The paradise, it says, \"in Eden toward the east\"; \"and a spring rose up from Eden,\" and it did not say \"descended,\" so that we might not think Eden is in heaven. For if it were in heaven, it would have said the spring \"comes down\" from above. But it also says, \"a river goes out from Eden\"; and it did not say comes down. This river \"is divided into four heads. The name of one is Pishon,\" and we see the Pishon before our eyes. And Pishon is the Ganges, called among the Indians and Ethiopians, but Greeks call it the Indus river. For \"it encircles all of Havilah,\" both little Ethiopia and great Ethiopia, the regions of the Havilites, and it crosses great Ethiopia and falls into the south and sinks within Gadira into the great Ocean. The second river is \"Gihon.\" And we see this river as a perceptible one and not allegorized; for this is the one descending through Ethiopia and crossing little Ethiopia, both Anubitis and Blemya and Axomitis, and flooding the regions of the Thebaid and Egypt, and it falls into this sea. But if anyone disbelieves, let him hear Jeremiah saying, \"Why for you and for the land of Egypt to drink the water of Gihon, which is turbid?\" \"The third,\" it says, \"river is the Tigris, which goes opposite the Assyrians\"; for it cuts through the regions of the East and sinks under the earth and rises from Armenia in the middle of the Cardyaeans and Armenians and springs up again and is divided into the land of the Assyrians.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γεών","severity":"info","text":"Epiphanius cites Jeremiah to support the identification of Gihon with the Nile. The reference is to Jer 2:18 LXX, which mentions 'water of Gihon' as turbid.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φεισών","severity":"info","text":"Epiphanius identifies the Pishon with the Ganges/Indus, reflecting a common patristic geographical tradition that located the four rivers of Eden in known regions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γεών","severity":"info","text":"The Gihon is identified with the Nile, flowing through Ethiopia and Egypt. Epiphanius lists regions (Anubitis, Blemya, Axomitis) to ground the identification in contemporary geography.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τέσσαρας ἀρχάς","severity":"info","text":"Epiphanius follows the Genesis 2:10-14 LXX account of the four rivers, treating them as literal, perceptible rivers rather than allegorical symbols.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλληγορούμενον","severity":"caution","text":"Epiphanius insists the rivers are 'not allegorized' (οὐκ ἀλληγορούμενον), a polemical stance against allegorical interpretation, likely aimed at Origenist exegesis.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γάδειρα","severity":"info","text":"Gadira (Gades, modern Cádiz) marks the western limit of the known world. Epiphanius uses it to describe the Pishon's course into the Ocean.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 58.4-5 has a lacuna or scribal break; the English draft omits the reference to Jeremiah's verse number, which is unclear in the manuscript.","The identification of Pishon with the Ganges/Indus is not universally accepted in patristic sources; Epiphanius follows a specific tradition."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"ἀλλὰ καὶ ὁ ποταμὸς ὁ τέταρτος Εὐφράτης, ὡσαύτως ὁμοίως τῷ αὐτῷ τρόπῳ δύνων ὑπὸ τὴν γῆν ἀνέρχεται ἀπὸ τῆς Ἀρμενίας καὶ οὕτως ἐπικλύζει τὴν Περσίδα. εἰ τοίνυν οὐκ ἔνι παράδεισος αἰσθητός, οὐκ ἔνι πηγή· εἰ οὐκ ἔνι πηγή, οὐκ ἔνι ποταμός· εἰ οὐκ ἔνι ποταμός, οὐκ εἰσὶ τέσσαρες ἀρχαί· εἰ οὐκ ἔνι Φεισών, οὐκ ἔνι Γεών, οὐκ ἔνι Τίγρης· εἰ οὐκ ἔνι Τίγρης, οὐκ ἔνι Εὐφράτης· εἰ οὐκ ἔνι Εὐφράτης, οὐκ ἔνι συκῆ, οὐκ ἔνι φύλλα, οὐκ ἔνι Ἀδάμ, οὐκ ἔνι τὸ φαγεῖν, οὐκ ἔνι Εὔα· εἰ οὐκ ἔνι Εὔα, οὐκ ἔφαγεν ἀπὸ τοῦ ξύλου· εἰ οὐκ ἔφαγεν ἀπὸ τοῦ ξύλου, οὐκ ἔνι Ἀδάμ· εἰ οὐκ ἔνι Ἀδάμ, οὐκ εἰσὶν ἄνθρωποι, ἀλλὰ μῦθος λοιπὸν ἡ ἀλήθεια καὶ ἀλληγορεῖται τὰ πάντα. ἔστι τοίνυν Ἀδάμ· ἔσμεν γὰρ ἐξ αὐτοῦ, τὸ γένος αὐτοῦ ὄντες πάντες κατὰ διαδοχήν, καὶ ὁρῶμεν αὐτὸν διὰ τοῦ πλήθους ἐν τῇ διαδοχῇ. Ἀδὰμ γὰρ γεννᾷ κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ τὸν Σήθ. ἵνα γὰρ μή τις νομίσῃ τὸν πεπλασμένον ἄλλον καὶ τοὺς γεγεννημένους ἄλλους, διὰ τοῦτό φησιν ἡ γραφή «κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ». Σὴθ δὲ γεννᾷ τὸν Ἐνώς, Ἐνὼς τὸν Καϊνάν, Καϊνὰν τὸν Μαλελεήλ, Μαλελεὴλ τὸν Ἰάρετ καὶ Ἰάρετ τὸν","english":"But also the fourth river, the Euphrates, in the same manner likewise sinks beneath the earth and rises up from Armenia and thus floods Persia. If, then, there is no sensible paradise, there is no spring; if there is no spring, there is no river; if there is no river, there are not four sources; if there is no Pishon, there is no Gihon, there is no Tigris; if there is no Tigris, there is no Euphrates; if there is no Euphrates, there is no fig tree, there are no leaves, there is no Adam, there is no eating, there is no Eve; if there is no Eve, she did not eat from the tree; if she did not eat from the tree, there is no Adam; if there is no Adam, there are no humans, but the truth is then a myth and everything is allegorized. Therefore Adam exists; for we are from him, all of us being his race by succession, and we see him through the multitude in the succession. For Adam begets, according to his form and according to his image, Seth. For so that one might not think that the one who was formed is different and those who were begotten are different, for this reason the scripture says, \"according to his form and according to his image.\" And Seth begets Enosh, Enosh begets Kenan, Kenan begets Mahalalel, Mahalalel begets Jared, and Jared begets","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ τοίνυν οὐκ ἔνι παράδεισος αἰσθητός...","severity":"info","text":"Epiphanius constructs a chain of hypothetical negations (εἰ...οὐκ ἔνι) to argue that denying a literal paradise leads to absurdity, culminating in the affirmation 'ἔστι τοίνυν Ἀδάμ'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἰσθητός","severity":"info","text":"αἰσθητός ('sensible') here contrasts with a purely spiritual or allegorical interpretation, grounding the argument in a physical, perceptible paradise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ","severity":"info","text":"Epiphanius cites Genesis 5:3 (LXX) to argue that Seth is begotten in Adam's form and image, countering any notion that the created and the begotten are different.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐφράτης...δύνων ὑπὸ τὴν γῆν ἀνέρχεται ἀπὸ τῆς Ἀρμενίας","severity":"info","text":"The description of the Euphrates sinking underground and rising in Armenia reflects ancient geographical theories, possibly from sources like Strabo or Josephus, used to support a literal paradise.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μῦθος λοιπὸν ἡ ἀλήθεια καὶ ἀλληγορεῖται τὰ πάντα","severity":"info","text":"Epiphanius polemicizes against allegorical exegesis, likely targeting Origenist or Gnostic interpretations that spiritualized Genesis, insisting on literal history.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀδὰμ γὰρ γεννᾷ...Σήθ...Σὴθ δὲ γεννᾷ τὸν Ἐνώς...","severity":"info","text":"The genealogical list from Adam to Jared (following Genesis 5) reinforces the argument for historical continuity and the reality of human descent from Adam.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'Ἰάρετ τὸν', leaving the genealogy incomplete; the English draft supplies 'Jared begets' as a continuation."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"Ἐνώχ, Ἐνὼχ τὸν Μαθουσάλα, Μαθουσάλα τὸν Λάμεχ, Λάμεχ τὸν Νῶε, καὶ γέγονε κατακλυσμός, οὐκ ἀλληγορίᾳ ἀλλ' ἀληθείᾳ, καὶ ἀπώλετο πᾶσα ψυχή, ἔμειναν δὲ «ὀκτὼ ψυχαὶ» ἀνθρώπων. ψυχὰς πάλιν ἐὰν ἀκούσῃς, μὴ νομίσῃς πλάσματα μὴ ἔχειν. ἀπὸ γὰρ τοῦ ἑνὸς εἴδους ὁ ἄνθρωπος ὅλος καλεῖται. «κατέβη», γάρ φησιν ἡ γραφή, «Ἰακὼβ εἰς Αἴγυπτον ἐν ψυχαῖς ἑβδομήκοντα πέντε», οὐχ ὅτι αἱ ψυχαὶ εἵποντο ἄνευ σωμάτων, ἀλλὰ σὺν σώμασι· ὅλον οὖν τὸν ἄνθρωπον ψυχὰς κέκληκεν. καί «ἦμεν ἐν τῷ πλοίῳ ὡς ὀγδοήκοντα ψυχαί», φησὶν ὁ Λουκᾶς, ὁ συγγραψάμενος τὰς πράξεις τῶν ἀποστόλων. καὶ ἡ συνήθεια τοὺς δούλους σώματα εἴωθε καλεῖν. δεσπότης ἐστί, φησίν, ἑκατὸν σωμάτων· ἀλλὰ καὶ ψυχὰς ἐχόντων. ἐπειδὴ δὲ ἡ δεσποτεία τῶν ἀνθρώπων σωμάτων κυριεύει ἀλλ' οὐ ψυχῶν, διὰ τοῦτο τοὺς δούλους εὐλόγως σώματα ἐκάλεσαν σὺν ψυχαῖς, ἵνα δείξῃ τὴν χρῆσιν τῶν σωμάτων. ἐξῆλθε δὲ Νῶε ἐκ τῆς κιβωτοῦ γεννήσας τὸν Σὴμ τὸν Χὰμ τὸν Ἰάφεθ.","english":"Enoch, Enoch begat Methuselah, Methuselah begat Lamech, Lamech begat Noah, and the flood occurred, not allegorically but in truth, and every soul perished, but \"eight souls\" of men remained. If you hear \"souls\" again, do not think they are forms without bodies. For from the one species the whole man is called. \"Jacob went down into Egypt with seventy-five souls,\" says the scripture, not that the souls followed without bodies, but with bodies; thus it has called the whole man \"souls.\" And \"we were in the ship about eighty souls,\" says Luke, who wrote the Acts of the Apostles. And custom is accustomed to call slaves \"bodies.\" There is a master, it says, of a hundred bodies; but they also have souls. Since the mastery of men rules over bodies but not souls, for this reason they fittingly called slaves \"bodies\" with souls, in order to show the use of bodies. And Noah came out of the ark, having begotten Shem, Ham, and Japheth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀκτὼ ψυχαὶ","severity":"info","text":"The phrase 'eight souls' echoes the Septuagint of Genesis 7:13, where Noah and his family are described as eight persons saved from the flood.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰακὼβ εἰς Αἴγυπτον ἐν ψυχαῖς ἑβδομήκοντα πέντε","severity":"info","text":"The reference to Jacob going down to Egypt with seventy-five souls is from Genesis 46:27 (LXX), where the term 'souls' denotes persons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦμεν ἐν τῷ πλοίῳ ὡς ὀγδοήκοντα ψυχαί","severity":"info","text":"The quotation 'we were in the ship about eighty souls' is from Acts 27:37, where Luke uses 'souls' to mean persons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψυχὰς","severity":"info","text":"Epiphanius argues that 'souls' (ψυχαί) in scripture can refer to whole persons, not disembodied spirits, citing biblical usage to counter allegorical interpretations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σώματα","severity":"info","text":"The custom of calling slaves 'bodies' (σώματα) reflects ancient Greek and Roman legal terminology, where slaves were considered property with bodies but not autonomous souls.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a genealogical list (Enoch to Noah) to an exegetical defense of literal interpretation, using scriptural examples to argue that 'souls' can mean whole persons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'Ἐνώχ, Ἐνὼχ' which may be a scribal repetition or emphasis; the translation treats it as 'Enoch, Enoch begat Methuselah'.","The phrase 'ὀκτὼ ψυχαὶ' is not a direct quote from Genesis but a summary; the exact number of survivors varies in tradition."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"Σὴμ δὲ γεννᾷ τὸν Ἀρφαξάδ, Ἀρφαξὰδ γεννᾷ τὸν Καϊνάν, Καϊνὰν τὸν Σάλα, Σάλα τὸν Ἔβερ, Ἔβερ τὸν Φαλέκ, Φαλὲκ τὸν Ῥαγαῦ, Ῥαγαῦ τὸν Σερούχ, Σεροὺχ τὸν Ναχώρ, Ναχὼρτὸν Θάρρα, Θάρρα τὸν Ἀβραάμ, Ἀβραὰμ τὸν Ἰσαάκ, Ἰσαὰκ τὸν ἸακώἸακὼβ τὸν Ἰούδαν, Ἰούδας τὸν Φαρές, Φαρὲς τὸν Ἐσρώμ, Ἐσρωτὸν Ἀράμ, Ἀρὰμ τὸν Ἀμιναδάμ, Ἀμιναδὰμ τὸν Ναασώμ, Ναασὼτὸν Σαλμών, Σαλμὼν τὸν Βοόζ, Βοὸζ τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ τὸν Ἰεσσαί, Ἰεσσαὶ τὸν Δαυὶδ τὸν βασιλέα, Δαυὶδ τὸν Σολομῶντα ἐκ τῆς τοῦ Οὐρίου, Σολομῶν τὸν Ῥοβοάμ, Ῥοβοὰμ τὸν Ἀβιά,Ἀβιὰ τὸν Ἀσάφ, Ἀσὰφ τὸν Ἰωσαφάτ, Ἰωσαφὰτ τὸν Ἰωράμ, Ἰωτὸν Ὀχοζίαν, Ὀχοζίας τὸν Ἰωάς, Ἰωὰς τὸν Ἀμεσίαν, Ἀμεσίας τὈζίαν, τὸν κληθέντα Ἀζαρίαν, Ὀζίας τὸν Ἰωάθαμ, Ἰωάθαμ τὸν ἌχἌχαζ τὸν Ἐζεκίαν, Ἐζεκίας τὸν Μανασσῆ, Μανασσῆς τὸν Ἀμώς, Ἀμωτὸν Ἰωσίαν, Ἰωσίας τὸν Ἰεχονίαν, Ἰεχονίας πάλιν τὸν Σαλαθιήλ Σαλαθιὴλ τὸν Ζοροβάβελ, Ζοροβάβελ τὸν Ἀβιούδ, Ἀβιοὺδ τὸν Ἐλικείμ, Ἐλιακεὶμ τὸν Ἀσώρ, Ἀσὼρ τὸν Σαδώκ, Σαδὼκ τὸν ἈχείμἈχεὶμ τὸν Ἐλιούδ, Ἐλιοὺδ τὸν Ἐλεάζαρ, Ἐλεάζαρ τὸν Ματθία Ματθίας τὸν Ἰακώβ, Ἰακὼβ τὸν Ἰωσήφ Ἰωσὴφ γέρων ὢν καὶ χῆρος μετὰ τὸ λαβεῖν πρώτην γυναῖκα καὶ ποιῆσαι ἐξ αὐτῆς παῖδας ἄρρενας μὲν τέσσαρας, Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου καλούμενον διὰ τὸ συνανατραφῆναι αὐτῷ καὶ Σίμωνα καὶ Ἰούδαν καὶ Ἰωσῆν, δύο δὲ θυγατέρας, † Ἄνναν καὶ60.2 Σαλώμην, οὗτος ὁ Ἰωσὴφ γέρων ὢν καὶ χῆρος κατὰ ἀνάγκην τῶν κλήρων βαλλομένων ἐπὶ χήρους καὶ ἀγάμους καθ' ἑκάστην φυλὴν εἰς τὰς ἀπὸ ναοῦ παρθένους διὰ τὸ ἀφιεροῦσθαι ἐν τῷ ναῷ τοὺς πρωτοτόκους παῖδας, ἄρρενάς τε καὶ θηλείας ἔλαβε κατὰ κλῆρον τὴν","english":"Shem begat Arphaxad, Arphaxad begat Cainan, Cainan begat Sala, Sala begat Eber, Eber begat Peleg, Peleg begat Reu, Reu begat Serug, Serug begat Nahor, Nahor begat Terah, Terah begat Abraham, Abraham begat Isaac, Isaac begat Jacob, Jacob begat Judah, Judah begat Perez, Perez begat Hezron, Hezron begat Aram, Aram begat Aminadab, Aminadab begat Naasson, Naasson begat Salmon, Salmon begat Boaz, Boaz begat Obed from Ruth, Obed begat Jesse, Jesse begat David the king, David begat Solomon from the wife of Uriah, Solomon begat Rehoboam, Rehoboam begat Abijah, Abijah begat Asa, Asa begat Jehoshaphat, Jehoshaphat begat Joram, Joram begat Ahaziah, Ahaziah begat Joash, Joash begat Amaziah, Amaziah begat Uzziah, called Azariah, Uzziah begat Jotham, Jotham begat Ahaz, Ahaz begat Hezekiah, Hezekiah begat Manasseh, Manasseh begat Amon, Amon begat Josiah, Josiah begat Jeconiah, Jeconiah again begat Salathiel, Salathiel begat Zerubbabel, Zerubbabel begat Abiud, Abiud begat Eliakim, Eliakim begat Azor, Azor begat Sadoc, Sadoc begat Achim, Achim begat Eliud, Eliud begat Eleazar, Eleazar begat Matthan, Matthan begat Jacob, Jacob begat Joseph. Joseph, being old and a widower, after having taken a first wife and having from her children—four sons, Jacob called the brother of the Lord because he was brought up with him, and Simon, and Judas, and Joses, and two daughters, Anna and Salome—this Joseph, being old and a widower, by necessity of the lots being cast upon widowers and unmarried men in each tribe for the virgins from the temple, because the firstborn children, both male and female, were consecrated in the temple, took by lot the","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὴμ δὲ γεννᾷ τὸν Ἀρφαξάδ …","severity":"info","text":"This passage is a continuous genealogy from Shem to Joseph, the husband of Mary, following the pattern of the Septuagint (e.g., Gen 11:10–26; 1 Chr 1:24–27; Matt 1:1–16). The list serves to establish the Davidic and priestly lineage of Jesus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυὶδ τὸν Σολομῶντα ἐκ τῆς τοῦ Οὐρίου","severity":"info","text":"The phrase 'David begat Solomon from the wife of Uriah' alludes to 2 Sam 11–12 and 1 Kgs 1–2, where Solomon is born to Bathsheba, the wife of Uriah the Hittite. Epiphanius emphasizes the historical, not allegorical, reading of the genealogy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωσὴφ γέρων ὢν καὶ χῆρος … κατὰ ἀνάγκην τῶν κλήρων","severity":"info","text":"Epiphanius explains that Joseph was an old widower who was compelled by a lot-casting system to take a virgin from the temple. This reflects a tradition (cf. Protevangelium of James 8–9) that Joseph was chosen by lot to be Mary's guardian, a detail not in the canonical Gospels.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου","severity":"info","text":"Epiphanius calls James 'the brother of the Lord' because he was brought up with Jesus. This reflects the early Christian view that James was a son of Joseph from a previous marriage, not a biological brother of Jesus, a position Epiphanius defends elsewhere (Panarion 29.4).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἰεχονίας πάλιν τὸν Σαλαθιήλ","severity":"info","text":"The genealogy lists Jeconiah as father of Salathiel, following the Septuagint (1 Chr 3:17) and Matthew 1:12. However, the Hebrew text (1 Chr 3:17) and some manuscripts give Jeconiah's son as Pedaiah; Epiphanius follows the Greek tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Ἄνναν καὶ Σαλώμην","severity":"caution","text":"The names of Joseph's daughters, Anna and Salome, are marked with a crux in the edition, indicating textual uncertainty. These names are not found in the canonical Gospels but appear in later apocryphal traditions (e.g., Protevangelium of James).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a crux before 'Anna and Salome', indicating possible corruption or variant reading. The identity of Joseph's first wife is not specified. The phrase 'by necessity of the lots' may reflect a temple practice not attested in other sources."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"ἁγίαν παρθένον Μαρίαν, «ἐξ ἧς» κατὰ σάρκα «ἐγεννήθη» ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς διὰ πνεύματος ἁγίου, οὐκ ἀπὸ σπέρματος ἀνδρὸς οὔτε συναφείᾳ σώματος. γεννᾶται τοίνυν ὁ κύριος ἐκ φυλῆς Ἰούδα, ἐκ σπέρματος Δαυὶδ καὶ Ἀβραὰμ κατὰ σάρκα, θεὸς ὤν, ἐν τῷ τεσσαρακοστῷ δευτέρῳ ἔτει τῆς βασιλείας Αὐγούστου. Αὔγουστος δὲ ἐβασίλευσεν πεντήκοντα ἓξ ἔτη καὶ μῆνας ἓξ μετ' αὐτὸν δὲ παῖς αὐτοῦ Τιβέριος διαδέχεται τὴν ἀρχὴν ἔτη ˉκˉγ μετὰ Τιβέριον Γάϊος ἔτη τρία καὶ μῆνας ˉθ καὶ ἡμέρας ˉκˉβ μετὰ Γάϊον Κλαύδιος ἔτη ˉιˉγ μετὰ Κλαύδιον Νέρων ἔτη ˉιˉγ μετὰ Νέρωνα Οὐεσπασιανὸς ἔτη ˉθ μετὰ Οὐεσπασιανὸν Τίτος ὁ υἱὸς αὐτοῦ ἔτη ˉβ μετὰ Τίτον Δομετιανὸς ὁ ἀδελφὸς αὐτοῦ ἔτη ˉˉιˉˉε καὶ μῆνας ˉε μετὰ Δομετιανὸν Νερούας ἔτος ˉα μῆνας ˉδ μετὰ Νερούαν Τραϊανὸς ἔτη ˉιˉθ μετὰ Τραϊανὸν Ἀδριανὸς ἔτη ˉκˉα μετὰ Ἀδριανὸν Ἀντωνῖνος εὐσεβὴς ἔτη ˉκˉβ μετὰ Ἀντωνῖνον Μάρκος Αὐρήλιος Ἀντωνῖνος, ὁ καὶ Οὐῆρος, ἔτη ˉιˉθ Κόμοδος ἔτη ˉιˉγ Περτίναξ μῆνας ˉϛ Σευῆρος ἔτη ˉιˉη Ἀντωνῖνος ὁ υἱὸς αὐτοῦ ἔτη ˉζ Μακρῖνος ἔτος ἕν","english":"the holy virgin Mary, from whom according to the flesh our Lord Jesus Christ was born through the Holy Spirit, not from the seed of a man nor by bodily union. The Lord is therefore born from the tribe of Judah, from the seed of David and Abraham according to the flesh, being God, in the forty-second year of the reign of Augustus. Augustus reigned fifty-six years and six months; after him his son Tiberius succeeded to the rule for twenty-three years; after Tiberius, Gaius for three years and nine months and twenty-two days; after Gaius, Claudius for thirteen years; after Claudius, Nero for thirteen years; after Nero, Vespasian for nine years; after Vespasian, his son Titus for two years; after Titus, his brother Domitian for fifteen years and five months; after Domitian, Nerva for one year and four months; after Nerva, Trajan for nineteen years; after Trajan, Hadrian for twenty-one years; after Hadrian, Antoninus Pius for twenty-two years; after Antoninus, Marcus Aurelius Antoninus, also called Verus, for nineteen years; Commodus for thirteen years; Pertinax for six months; Severus for eighteen years; his son Antoninus for seven years; Macrinus for one year.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γεννᾶται τοίνυν ὁ κύριος ἐκ φυλῆς Ἰούδα, ἐκ σπέρματος Δαυὶδ καὶ Ἀβραὰμ κατὰ σάρκα, θεὸς ὤν","severity":"info","text":"Epiphanius asserts Christ's divine nature while tracing his human lineage through Judah, David, and Abraham, a standard anti-heretical claim against adoptionist or docetic views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν τῷ τεσσαρακοστῷ δευτέρῳ ἔτει τῆς βασιλείας Αὐγούστου","severity":"info","text":"Epiphanius dates Christ's birth to the 42nd year of Augustus (c. 2 BCE), a traditional patristic chronology, and then lists Roman emperors from Augustus to Macrinus (217–218 CE), providing a terminus post quem for the work.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αὔγουστος ... Τιβέριος ... Γάϊος ... Κλαύδιος ... Νέρων ... Οὐεσπασιανὸς ... Τίτος ... Δομετιανὸς ... Νερούας ... Τραϊανὸς ... Ἀδριανὸς ... Ἀντωνῖνος εὐσεβὴς ..","severity":"info","text":"The imperial list from Augustus to Macrinus (with Pertinax's six-month reign) reflects a standard late-second-century chronicle source, possibly used to synchronize salvation history with Roman rule.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναφείᾳ σώματος","severity":"info","text":"The phrase 'bodily union' (συναφείᾳ σώματος) is a technical term in early Christian debates about the mode of Christ's conception, contrasting with the virginal conception through the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ ἧς ... ἐγεννήθη","severity":"info","text":"The phrase 'from whom ... was born' echoes New Testament genealogical formulas (e.g., Matthew 1:16) and the Nicene Creed's 'ἐκ τῆς παρθένου Μαρίας'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μακρῖνος ἔτος ἕν","severity":"info","text":"The list ends with Macrinus (reigned 217–218 CE), suggesting the Ancoratus was composed or updated shortly after his reign, but the abrupt stop may indicate a lacuna or that the source ended here.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The English draft omits the Coptic Vorlage, so the exact Coptic wording is unknown. The reading follows the Greek as edited by khazarzar."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"Ἀντωνῖνος ἄλλος ἔτη ˉδ Ἀλέξανδρος, οὐχ ὁ Μακεδών, ἔτη ˉˉιˉˉγ Μαξιμῖνος ἔτη ˉγ Γορδιανὸς ἔτη ˉϛ Φίλιππος ἔτη ˉϛ Δέκιος ἔτος ˉα Γάλλος ὁ * καὶ Οὐολουσιανὸς ἔτη ˉγ Γαλλιηνὸς ἔτη ˉιˉε Κλαύδιος ἄλλος ἔτος ἕν Αὐρηλιανὸς ἔτη ˉˉιˉˉδ Τάκιτος μῆνας ˉϛ Πρόβος ἔτη ˉϛ οἱ περὶ Κᾶρον καὶ Καρῖνον καὶ Νουμεριανὸν ἔτη ˉβ Διοκλητιανὸς ἔτη ˉκ μετὰ Διοκλητιανὸν Μαξιμιανὸς Λικίννιος Κωνστάντιος Κωνσταντῖνος Κώνστας Κωνστάντιος καὶ Κωνσταντῖνος Ἰουλιανὸς Ἰοβιανὸς Οὐαλεντινιανὸς Οὐάλης Γρατιανὸς ἕως τοῦ ἐνιαυτοῦ τούτου μετὰ τὸ τελευτῆσαι Διοκλητιανὸν ἔτη ˉο. τὸ ἔτος γὰρ τοῦτό ἐστιν ἐνενηκοστὸν Διοκλητιανοῦ, Οὐαλεντινιανοῦ καὶ Οὐάλεντος ˉι, Γρατιανοῦ δὲ ἔτος ˉϛ, ὑπατείᾳ Γρατιανοῦ Αὐγούστου τὸ τρίτον καὶ Ἐκουιτίου λαμπροτάτου, Ἰνδικτιῶνος ˉβ.\n\nἩμεῖς τοίνυν ἀπὸ τοῦ προειρημένου Ἀδὰμ πάντες κατὰ ἀκολουθίαν· καὶ οὐκ ἀπώλετο ἡ τάξις οὐδὲ τὰ ὑπὸ θεοῦ γινόμενα ἀλληγοροῦνται. ἔστι τοίνυν Ἀδὰμ καὶ ἔστι φύλλα συκῆς καὶ συκῆ καὶ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ καὶ ξύλον ζωῆς ἐν μέσῳ τοῦ παραδείσου καὶ ὄφις καὶ παρακοὴ καὶ ὑπακοὴ καὶ εἰσὶ ποταμοὶ καὶ ἔστιν Εὔα καὶ τὸ πλάσμα· «πάντα γὰρ δυνατὰ τῷ θεῷ» καὶ τὰ φθαρτὰ μεταβαλεῖν εἰς ἀφθαρσίαν καὶ τὰ ἐπὶ τῆς γῆς ποιῆσαι ἐν ἀφθαρσίᾳ διατελεῖν. καὶ μὴ θαυμαζέτω τις· τοῦτο γὰρ ἦλθε καὶ ἔδειξε λαβὼν σάρκα φθαρτὴν καὶ ἐνδυσάμενος ἐν τῇ θεότητι καὶ ἀποδείξας ἄφθαρτον. «τίς γὰρ ἐγκαλέσει» θεῷ; ἴδωμεν δὲ καὶ ἄλλην θεωρίαν. ἐξέβαλεν αὐτούς, φησίν, ἔξω τοῦ παραδείσου καὶ ἔθετο τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τηρεῖν τὴν εἴσοδον τοῦ ξύλου τῆς ζωῆς.","english":"Antoninus another, 4 years; Alexander, not the Macedonian, 13 years; Maximinus, 3 years; Gordian, 6 years; Philip, 6 years; Decius, 1 year; Gallus and Volusianus, 3 years; Gallienus, 15 years; Claudius another, 1 year; Aurelian, 14 years; Tacitus, 6 months; Probus, 6 years; the party of Carus, Carinus, and Numerian, 2 years; Diocletian, 20 years; after Diocletian, Maximian, Licinius, Constantius, Constantine, Constans, Constantius and Constantine, Julian, Jovian, Valentinian, Valens, Gratian, up to this year, 70 years after the death of Diocletian. For this year is the ninetieth of Diocletian, the tenth of Valentinian and Valens, and the sixth of Gratian, in the consulship of Gratian Augustus for the third time and of the most illustrious Equitius, indiction 2.\n\nWe therefore are all from the aforementioned Adam in succession; and the order has not been lost, nor are the things produced by God allegorized. There is therefore Adam, and there are fig leaves and a fig tree and the tree of knowledge of good and evil and the tree of life in the middle of paradise, and a serpent, and disobedience and obedience, and there are rivers, and there is Eve and the formation; \"for all things are possible for God,\" both to change corruptible things into incorruption and to make things on earth continue in incorruption. And let no one marvel; for this came and showed, taking corruptible flesh and clothing it in divinity and demonstrating it incorruptible. \"For who will accuse\" God? But let us also consider another aspect. He cast them out, it says, outside of paradise and placed the Cherubim and the flaming sword to guard the entrance of the tree of life.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἀντωνῖνος ἄλλος ... Διοκλητιανὸς ἔτη ˉκ","severity":"info","text":"Epiphanius provides a list of Roman emperors from Antoninus Pius to Diocletian, with regnal years, as a chronological framework for salvation history.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μετὰ τὸ τελευτῆσαι Διοκλητιανὸν ἔτη ˉο","severity":"info","text":"The passage dates itself to 70 years after Diocletian's death, i.e., the 90th year of the Diocletian era (374 CE), under Gratian's sixth year and third consulship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα γὰρ δυνατὰ τῷ θεῷ","severity":"info","text":"This phrase echoes a common scriptural sentiment (cf. Mark 10:18, Wisdom 19:6) but is not a direct quotation; Epiphanius uses it to assert God's power over corruption.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς γὰρ ἐγκαλέσει","severity":"info","text":"A rhetorical question possibly alluding to Job 9:12 or Paul's argument in Romans 9:19, but not a verbatim citation; Epiphanius challenges critics of divine action.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν","severity":"info","text":"Epiphanius references the cherubim and flaming sword from Genesis 3:24, a common motif in early Christian exegesis of the expulsion from Eden.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἴδωμεν δὲ καὶ ἄλλην θεωρίαν","severity":"info","text":"This phrase marks a transition to a second interpretive perspective, following the assertion of literal reading against allegory.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of emperors includes some with uncertain regnal lengths (e.g., 'Gallus and Volusianus 3 years' may conflate separate reigns).","The phrase 'after Diocletian, Maximian, Licinius, Constantius, Constantine...' is a compressed summary, not a full list of co-emperors."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"καὶ ἐξελθόντες οἱ περὶ τὸν Ἀδὰμ ᾤκησαν ἀπέναντι τοῦ παραδείσου. μηδεὶς μύθοις ἀπατάσθω κενοῖς. «δύναται γὰρ ὁ θεὸς ἐκ τῶν λίθων ἐγεῖραι τέκνα» καὶ δύναται ὁ θεὸς καὶ τὰ φθαρτὰ μεταβαλεῖν εἰς ἀφθαρσίαν καὶ δύναται ἐπὶ γῆς ποιῆσαι ἀνάπαυσιν παραδείσου, ὅτε ἠθέλησεν. οὐ γὰρ ἡ γῆ ἄλλου θεοῦ καὶ ὁ οὐρανὸς ἄλλου, ἀλλὰ πάντα τοῦ αὐτοῦ ἐστι καὶ ὡς θέλει χαρίζεται ἑκάστῳ τὴν ἀφθαρσίαν. καὶ γὰρ καὶ τὸ σῶμα τοῦ Ἀδὰμ οἴδαμεν ἐκ τῆς γῆς πεπλασμένον, ἐξ ἧσπερ καὶ ἡμῶν τὰ σώματα, καὶ ἐλπίδα ἔχομεν ζωῆς αἰωνίου καὶ ἀφθάρτου κληρονομίας. καὶ γὰρ τοῦ σωτῆρος τὸ σῶμα ἀπὸ Μαρίας ἦν καὶ συνήνωται πνευματικῶς τῇ τοῦ Λόγου ἐν οὐρανῷ ἀφθαρσίᾳ. ταῦτα δὲ πάντα συνηγάγομεν καὶ ἐνταῦθα παρεθέμεθα μηδὲν παραρρῖψαι τῶν γεγραμμένων θέλοντες, ἀλλὰ μᾶλλον ἁπλότητι φέρεσθαι πιστοί τε εὑρίσκεσθαι πρὸς τὸν θεόν, ἐν οἷς ἐν ἀληθείᾳ ἔγραψεν ἡμῖν καὶ ἐδωρήσατο τὴν τῆς ἀληθείας ὁδὸν εἰς ἡμῶν σωτηρίαν· συγχωρεῖν δὲ αὐτῷ μόνῳ πρέπον ἐστὶν εἰδέναι τὰ ἀκατάληπτα. Ἄλλην δὲ πάλιν μυθώδη θεωρίαν οὗτος ὁ Ὠριγένης, ᾧ ὁ θεὸς συγχωρήσειε φαντασίας τοῖς ἀνθρώποις ἀλληγοροῦντι, παρεισήγαγε φάσκων οὓς εἶπεν ἡ θεία γραφὴ χιτῶνας δερματίνους πεποιηκέναι τὸν θεὸν τοῖς περὶ τὸν Ἀδὰμ μὴ εἶναι χιτῶνας δερματίνους· ἀλλὰ τοῦτό φησι χιτῶνα δερμάτινον τὸ σαρκῶδες τοῦ σώματος ἢ αὐτὸ τὸ σῶμα· μετὰ γὰρ τὴν παρακοήν, φησίν, καὶ μετὰ τὸ βεβρωκέναι τοῦ ξύλου ἐνέδυσε τὰς ψυχὰς ταῦτα τὰ σώματα τουτέστιν ταύτην τὴν σάρκα. καὶ ἔστιν εὔηθες τὸ ὅλον εἰπεῖν. σοφίζεται γὰρ αὐτὸς ὁ Ὠριγένης δῆθεν καὶ φησί·","english":"And those around Adam went out and dwelt opposite Paradise. Let no one be deceived by empty myths. \"For God can raise up children from stones,\" and God can also change corruptible things into incorruptibility, and he can make on earth a rest of Paradise, when he wished. For the earth is not of one god and the heaven of another, but all things are of the same God, and as he wills he grants incorruptibility to each. For we know that the body of Adam was formed from the earth, from which our bodies also are, and we have hope of eternal life and incorruptible inheritance. For the body of the Savior was from Mary and is spiritually united with the incorruptibility of the Word in heaven. All these things we have gathered and set forth here, wishing to cast aside nothing of what is written, but rather to be carried along with simplicity and to be found faithful toward God, in the things which in truth he wrote for us and granted us the way of truth for our salvation; and it is fitting to leave it to him alone to know the incomprehensible things. But again, this Origen—whom may God forgive for introducing fantastic allegories to men—brought in another mythical theory, claiming that the leather tunics which divine scripture says God made for those around Adam are not leather tunics; but he says that \"leather tunic\" means the fleshly part of the body or the body itself; for after the disobedience, he says, and after eating from the tree, he clothed the souls with these bodies, that is, this flesh. And it is foolish to say the whole thing. For Origen himself plays the sophist, ostensibly, and says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύναται γὰρ ὁ θεὸς ἐκ τῶν λίθων ἐγεῖραι τέκνα","severity":"info","text":"Epiphanius quotes a saying not found in canonical scripture, possibly from apocryphal tradition or oral teaching, to argue for God's power over creation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χιτῶνας δερματίνους","severity":"info","text":"The 'leather tunics' refer to Genesis 3:21, where God makes garments of skin for Adam and Eve. Origen allegorizes them as the physical body, a view Epiphanius rejects as mythical.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὠριγένης","severity":"info","text":"Epiphanius attacks Origen's allegorical interpretation, a key target in the Ancoratus. This reflects the late 4th-century controversy over Origen's legacy in Greek Christianity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a positive theological argument about God's power to a polemical refutation of Origen's exegesis, marking a typical structural pattern in Epiphanius.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀφθαρσίαν","severity":"info","text":"Incorruptibility is a key concept: Epiphanius asserts God can grant it to corruptible matter, linking Adam's body, the Savior's body, and the hope of eternal life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'God can raise up children from stones' is unclear; it may be a loose citation or a non-canonical tradition.","The phrase 'those around Adam' (οἱ περὶ τὸν Ἀδάμ) could refer to Adam and Eve or to Adam and his immediate family; the context suggests the latter."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"μὴ γὰρ ὁ θεὸς βυρσοδέψης ἦν, ἵνα βυρσεύσας δέρματα χιτῶνας ἐργάσηται τῷ Ἀδὰμ καὶ τῇ Εὔᾳ; πολὺ δὲ κτηνωδέστερον τὸ τοιοῦτον. τί εὐχερέστερον ἦν, οὐρανὸν καὶ γῆν ἐξ οὐκ ὄντων ποιῆσαι τὸν θεὸν ἢ χιτῶνας δερματίνους; πότε γὰρ τὰ θαυμάσια αὐτοῦ θέλων οὐκ εἰργάσατο καὶ ἄψυχα εἰς ἔμψυχα μεταβαλεῖν πότε οὐ δεδύνηται; τὴν μὲν ῥάβδον\n\nΜωυσέως, ξηρὰν οὖσαν καὶ ξυλίνην, ὄφιν ἔμψυχον ἐποίησε Μωυσέα καταδιώκοντα, ἀφ' οὗ Μωυσῆς εἰς φυγὴν ἐτρέπετο, ἵνα δείξῃ ὅτι οὐκ ἦν φάντασμα, ἀλλ' ἀληθὲς τὸ γενόμενον. πῶς δὲ τεσσαράκοντα ἔτη τοῦ λαοῦ τὰ ἱμάτια οὐκ ἐρρικνώθη καὶ τρίχες οὐκ ἐκόμων καὶ τὰ ὑποδήματα οὐκ ἐπαλαιοῦντο; εἰπάτωσαν δέ μοι οἱ ἠλίθιοι οἱ τῇ φρενοβλαβείᾳ Ὠριγένους κατὰ τοῦτο τὸ μέρος ἀκολουθήσαντες· ἀναστάντος τοῦ σωτῆρος ἐκ τῶν νεκρῶν καὶ καταλείψαντος τὰς ὀθόνας ἐν τῷ μνήματι, ὡς γέγραπται, γυμνὸς ἆρα ἐφαίνετο τοῖς μαθηταῖς ἀνα62.7 στὰς ἐκ τῶν νεκρῶν σὺν σώματι καὶ ψυχῇ; ὁπηνίκα δὲ ἐδείκνυε τοῖς περὶ τὸν Θωμᾶν τὰ ὀστᾶ αὐτοῦ καὶ τὰς σάρκας χεῖράς τε καὶ τὴν πλευράν, δηλονότι οὐκ ἦν γυμνός. τοίνυν τὰ ἱμάτια τίς αὐτῷ ὕφανε τὰ μετὰ τὴν ἀνάστασιν; ἀλλ' ἐρεῖς μοι πάντως, ἐνδύματα ἦν πνευματικά, ἃ ἦν θελήματι ἰδίῳ ἑαυτῷ ποιήσας. καὶ εἰ τοιαῦτα ἐνδύματα ἠδύνατο ἑαυτῷ ποιεῖν, ἐκείνους τοὺς δερματίνους χιτῶνας οὐκ ἠδύνατο ποιῆσαι τοῖς περὶ τὸν Ἀδὰμ οἰκείῳ θελήματι; ὄντως δὲ ἐκπίπτει τοῦ Ὠριγένους ἡ ἀλληγορία. εἰ γὰρ μετὰ τὸ βεβρωκέναι τοῦ ξύλου ἐκτίσθη τῷ Ἀδὰμ ἡ σάρξ, πόθεν ἄρα ἔλαβεν ὁ θεὸς τὴν πλευρὰν πρὸ τοῦ αὐτὸν βεβρωκέναι;","english":"Was God a tanner, then, that he might tan hides and make leather tunics for Adam and Eve? That is far more bestial. What was easier for God: to make heaven and earth out of nothing, or to make leather tunics? For when has he not wrought his wonders when he wished, and when has he not been able to change lifeless things into living? The rod of Moses, which was dry and wooden, he made into a living serpent pursuing Moses, from which Moses fled, to show that it was not a phantom but a true event. And how for forty years the people's garments did not wrinkle, their hair did not grow, and their sandals did not wear out? Let those foolish ones who followed Origen's mental derangement in this matter tell me: when the Savior rose from the dead and left the linens in the tomb, as it is written, did he appear naked to the disciples when he rose from the dead with body and soul? And when he showed Thomas and the others his bones and his flesh, his hands and his side, clearly he was not naked. So who wove for him the garments he wore after the resurrection? But you will surely say to me, they were spiritual garments, which he made for himself by his own will. And if he could make such garments for himself, could he not make those leather tunics for Adam and his kin by his own will? Indeed, Origen's allegory falls apart. For if Adam's flesh was created after he ate of the tree, from where did God take the rib before he ate?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"βυρσοδέψης","severity":"info","text":"βυρσοδέψης means 'tanner' or 'leather-worker'. Epiphanius uses the term to ridicule the idea that God would work with hides like a craftsman.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν μὲν ῥάβδον Μωυσέως","severity":"info","text":"Epiphanius refers to the miracle of Moses' rod turning into a serpent (Exodus 4:2-4, 7:10-12). The rod, dry and wooden, becomes a living serpent to demonstrate divine power.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεσσαράκοντα ἔτη τοῦ λαοῦ τὰ ἱμάτια οὐκ ἐρρικνώθη","severity":"info","text":"Epiphanius alludes to the preservation of the Israelites' clothing and sandals during the forty years in the wilderness (Deuteronomy 8:4, 29:5). This is cited as evidence of God's ability to maintain material things.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ φρενοβλαβείᾳ Ὠριγένους","severity":"info","text":"Epiphanius attacks Origen's allegorical interpretation, calling it 'mental derangement'. This reflects the late fourth-century controversy over Origen's teachings, which Epiphanius opposed vigorously.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναστάντος τοῦ σωτῆρος ἐκ τῶν νεκρῶν","severity":"info","text":"Epiphanius references the resurrection of Christ and the linen cloths left in the tomb (John 20:5-7). He argues that Christ was not naked after resurrection, countering Origen's allegory about Adam's leather tunics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ μετὰ τὸ βεβρωκέναι τοῦ ξύλου ἐκτίσθη τῷ Ἀδὰμ ἡ σάρξ","severity":"info","text":"Epiphanius concludes with a logical argument: if Adam's flesh was created only after eating the fruit, then the rib (taken before the fall) could not have been used for Eve. This undermines Origen's allegorical reading.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ὀστᾶ αὐτοῦ καὶ τὰς σάρκας' (his bones and his flesh) may refer to a specific post-resurrection appearance to Thomas, but the exact scriptural source is unclear; it may be an apocryphal tradition."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"ὡς διεγερθεὶς ἀπὸ τῆς ἐκστάσεώς φησιν «ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου τοῦτο».\n\n«Τοῦ λοιποῦ τοίνυν μηδεὶς ἡμῖν κόπους παρεχέτω.» οὕτω γὰρ δοξάζει ἡ ἁγία τοῦ θεοῦ ἐκκλησία ἀπὸ τῶν ἀνέκαθεν· οὐ παρα63.2 στήσεται γὰρ ἡμῖν Ὠριγένης ἐν ἡμέρᾳ κρίσεως. θαυμάζω γὰρ ὡς ἀληθῶς, πῶς τινες ἀνέχονται τοῦ βλασφημήσαντος τὸν ἑαυτοῦ δεσπότην. ἀναγνώτωσαν Ὠριγένους τὰ περὶ ἀρχῶν οἱ τοιοῦτοι καὶ μαθέτωσαν οἱ δοκοῦντες εἶναι υἱοὶ τῆς ἐκκλησίας τῆς καθολικῆς * καὶ μὴ τὸν υἱὸν ἀπὸ τῆς τοῦ πατρὸς θεότητος χωρίζειν τολμάτωσαν· * πῶς οὐ κατηξίωσεν Ὠριγένης εἰπεῖν κἂν ὅτι ὁρᾷ τὸν πατέρα ὁ υἱός, ἀλλά φησιν· «ὡς οὐ δύναται ἰδεῖν τὸν πατέρα ὁ υἱός, καὶ τὸ ἅγιον πνεῦμα οὐ δύναται ἰδεῖν τὸν υἱόν» καὶ πάλιν «οἱ ἄγγελοι οὐ δύνανται ἰδεῖν τὸ ἅγιον πνεῦμα καὶ οἱ ἄνθρωποι οὐ δύνανται ἰδεῖν τοὺς ἀγγέλους.» καὶ ἐφαντασίασεν ἑαυτὸν μᾶλλον καὶ οὓς ἠπάτησεν, ἀλλ' οὐ τὸν συνετὸν καὶ πιστὸν καὶ πιστεύοντα τῇ ἀληθείᾳ καὶ τῇ πνευματικῇ διδασκαλίᾳ. παῦσαι τοίνυν, Ὠρίγενες, καὶ παύσασθε οἱ τοῦ Ὠριγένους μαθηταί· ἀληθεύουσι γὰρ οἱ ἀπόστολοι καὶ οἱ προ63.6 φῆται ἤπερ ὑμεῖς καὶ ὁ ὑμῶν διδάσκαλος· παυσάσθωσαν οἱ Γνωστικοί, κατάγνωστοι δὲ ὄντες τὸν τρόπον, καὶ παυσάσθωσαν Οὐαλεντινιανοὶ καὶ Μανιχαῖοι καὶ Μαρκιωνισταὶ οἱ κατὰ πάντα πεπλανημένοι καὶ παυσάσθωσαν Ἀρειανοὶ καὶ Ἀνόμοιοι καὶ Σαβέλλιοι καὶ Πνευματῖται, οἱ καὶ Πνευματομάχοι, καὶ Διμοιρῖται οἱ ἀνοήτως τὸν νοῦν παρεκ63.7 βάλλοντες. πάντα γὰρ ἀληθεύει ἡ θεία γραφή·","english":"As if roused from his ecstasy, he says, “Bone from my bones and flesh from my flesh, this one.”\n\n“From now on, therefore, let no one cause us trouble.” For thus the holy Church of God has believed from the beginning. Origen will not stand by us on the day of judgment. For I truly marvel how some endure the one who blasphemed his own master. Let such persons read Origen’s On First Principles, and let those who think they are sons of the Catholic Church learn, and let them not dare to separate the Son from the Father’s divinity. How did Origen not deign to say even that the Son sees the Father, but he says, “Just as the Son cannot see the Father, so the Holy Spirit cannot see the Son,” and again, “The angels cannot see the Holy Spirit, and men cannot see the angels.” And he deluded himself and those whom he deceived, but not the intelligent and faithful person who believes in the truth and in spiritual teaching. Cease, therefore, Origen, and cease, you disciples of Origen. For the apostles and the prophets speak truth rather than you and your teacher. Let the Gnostics cease, being reprobate in their way, and let the Valentinians and Manichaeans and Marcionites cease, who are utterly in error, and let the Arians and Anomoeans and Sabellians and Pneumatites, also called Pneumatomachi, and the Dimoerites, who foolishly distort the mind, cease. For divine Scripture speaks truth in all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου τοῦτο","severity":"info","text":"This phrase echoes Genesis 2:23 (LXX: 'this is bone from my bones and flesh from my flesh'), Adam's words about Eve, here applied by Epiphanius to an unnamed speaker (likely Adam in a visionary context).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὠριγένης","severity":"info","text":"Epiphanius attacks Origen (c. 185–254) for subordinationist views, citing his 'On First Principles' (Περὶ Ἀρχῶν). Origen's theology was controversial in later centuries, and Epiphanius was a key opponent in the Origenist controversies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Πνευματῖται, οἱ καὶ Πνευματομάχοι","severity":"info","text":"'Pneumatites' and 'Pneumatomachi' (Spirit-fighters) refer to groups denying the divinity of the Holy Spirit, condemned at the Council of Constantinople (381). Epiphanius equates them, showing his anti-heretical cataloguing.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Διμοιρῖται","severity":"info","text":"'Dimoerites' (from δι- 'two' and μοῖρα 'part') likely refers to a group that divided the Trinity into two parts or natures, possibly a variant of Arian or adoptionist Christology. The term is rare and may be Epiphanius's coinage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παῦσαι τοίνυν, Ὠρίγενες, καὶ παύσασθε οἱ τοῦ Ὠριγένους μαθηταί","severity":"info","text":"Epiphanius shifts from argument to direct apostrophe, addressing Origen and his followers, then listing heretical groups (Gnostics, Valentinians, etc.) in a rhetorical climax, typical of his polemical style.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ ἁγία τοῦ θεοῦ ἐκκλησία ἀπὸ τῶν ἀνέκαθεν","severity":"info","text":"Epiphanius appeals to apostolic tradition ('from the beginning') as a norm, a common strategy in fourth-century anti-heretical writings. This passage was later used in Byzantine florilegia against Origenism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening quotation ('Bone from my bones...') is not explicitly given; Epiphanius may be quoting Adam or a biblical figure in a visionary context, but the Greek leaves it ambiguous."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"συνέσεως δὲ χρεία ἐστὶ τοῦ εἰδέναι ἀληθεύειν τὸν θεὸν πιστεύειν τε αὐτῷ καὶ τοῖς αὐτοῦ λόγοις καὶ γνῶναι τὰ ὑπὸ τοῦ θεοῦ κεχαρισμένα καὶ δεδομένα καὶ ἐσόμενα καὶ εἰδέναι κατὰ τὴν ὑπόσχεσιν τὴν τῶν νεκρῶν ἀνάστασιν ἐν τελειότητι. πᾶσα γὰρ αἵρεσις ψεύδεται μὴ λαβοῦσα πνεῦμα ἅγιον κατὰ τὴν παράδοσιν τῶν πατέρων ἐν τῇ ἁγίᾳ τοῦ θεοῦ καθολικῇ ἐκκλησίᾳ. Καὶ περὶ τούτων πάντων αὖθις πάλιν ἐροῦμεν κατὰ τὸ ἡμέτερον ἀσθενές· ἀλλ' ἐκ θεοῦ καταξιωθέντες τῆς ἁγίας τοῦ θεοῦ καθολικῆς ἐκκλησίας οἱ ἐλάχιστοι καὶ ταπεινοὶ ἔχειν καὶ ταύτης τὸ ἑδραίωμα κατὰ τὸ δυνατὸν τῆς ἡμῶν βραχύτητος παρατιθέμεθα ἀπὸ μέρους περὶ πάντων τοῖς βουλομένοις τῆς ἑαυτῶν ζωῆς ἐπιμε64.2 λεῖσθαι. καὶ ἤρκει μὲν ἱκανῶς τὰ περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος εἰρημένα· ἵνα δὲ περισσότερον εἰς εὐφρασίαν καὶ περιποίησιν καὶ πληροφορίαν τῶν πιστῶν\n\nσαφηνίσαι σπουδάσωμεν, πανταχόθεν συνάγοντες τῆς θείας γραφῆς τὰς μαρτυρίας εἰς πλάτος εὐωχίας καὶ ἀγαλλίασιν τοῖς ἐντυγχάνουσι πιστοῖς πάλιν οὐκ ὀκνήσαιμεν ὑποδεῖξαι ὡς ἀσφαλῆ καὶ βεβαίαν ἐν θεῷ τὴν ἡμετέραν ἐλπίδα, ὅτι οὐδὲν παρήλλακται ἐν πατρὶ καὶ υἱῷ καὶ ἁγίῳ πνεύματι, ἀλλ' ὁμόστοιχος καὶ ὁμοούσιός ἐστιν ἡ ἁγία τριάς. οὐκ ἀλλαχόθεν δέ ποθεν οὐδὲ ἀπὸ ἰδίων διανοημάτων ποιούμεθα τὴν διδασκαλίαν, ἀλλ' ἀπὸ τῆς ἡμετέρας ζωῆς τουτέστιν ἐκ προφητῶν καὶ ἐκ τῆς τοῦ σωτῆρος ἡμῶν παρουσίας καὶ τῆς αὐτοῦ φιλανθρωπίας. ἦλθε γάρ, ἦλθεν ἡ ζωὴ ἡμῶν καὶ τὸ φῶς αὖθις ἡμῖν ὑπέδειξεν εὑρὼν ἡμᾶς πεπλανημένους.","english":"There is need of understanding, to know that God speaks truth, to believe in him and in his words, and to know the things granted and given by God and those that will be, and to know, according to the promise, the resurrection of the dead in its fullness. For every heresy lies, not having received the Holy Spirit according to the tradition of the fathers in the holy catholic Church of God. And concerning all these things we will speak again, according to our weakness; but, having been deemed worthy by God of the holy catholic Church of God, we, the least and humble, having also its foundation, to the best of our limited ability, set forth in part concerning all things for those who wish to care for their own life. And what has been said concerning Father and Son and Holy Spirit would suffice adequately; but in order to work more for the delight, edification, and assurance of the faithful, let us hasten to clarify, gathering from all sides the testimonies of divine Scripture for the abundant feasting and rejoicing of the faithful who encounter them, and again we shall not shrink from pointing out how secure and firm in God is our hope, that nothing has been altered in Father and Son and Holy Spirit, but the holy Trinity is co-ordinate and consubstantial. We do not make our teaching from elsewhere or from our own thoughts, but from our life, that is, from the prophets and from the coming of our Savior and his philanthropy. For he came, our life came, and again showed us the light, having found us astray.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'homoousios' (consubstantial) is central to the Nicene Creed and Epiphanius' anti-heretical argument, asserting the co-ordinate and consubstantial nature of the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡλθεν ἡ ζωὴ ἡμῶν","severity":"info","text":"The phrase 'our life came' echoes John 1:4-5 and 14:6, where Christ is the life and light, reinforcing the soteriological claim of Christ's coming to rescue the lost.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρὰ τῶν πατέρων","severity":"info","text":"Epiphanius invokes the 'tradition of the fathers' to ground his orthodoxy, a common polemical strategy against heresies like Origenism, which he attacks in the preceding passage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ τούτων πάντων αὖθις πάλιν ἐροῦμεν","severity":"info","text":"This phrase signals a rhetorical recapitulation, typical of Epiphanius' style, as he transitions from a summary of Trinitarian doctrine to a fuller scriptural demonstration.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἁγία τριάς","severity":"info","text":"Epiphanius' insistence on the Trinity as 'co-ordinate and consubstantial' reflects the post-Nicene consensus, and his work was influential in later anti-Arian and anti-Origenist debates.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ ἰδίων διανοημάτων","severity":"caution","text":"Epiphanius denies teaching from 'our own thoughts,' but the Greek phrase may be a rhetorical disclaimer rather than a literal claim; the passage is not textually corrupt.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῆς ἡμετέρας ζωῆς' could be read as 'from our life' (i.e., lived experience) or 'from our Life' (i.e., Christ); the translation opts for the latter, consistent with the following clause."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"ἦμεν γάρ, ἦμεν ἐν ὑπερηφανίᾳ καὶ βλασφημίαις, εἰδώλων ὁμοιώσεσι, πνευμάτων ἀθεΐαις, κακῶν πάντων ἐπιταγαῖς βεβαπτισμένοι. τούτων τοίνυν προσόντων μοι ἀκουσίως «οὐ γὰρ ὃ ἤθελον ἔπραττον, ἀλλ' ὃ ἐμίσουν ἠπειγόμην ποιεῖν», ἁμαρτίας διακονούσης μοι οὕτως, ὁ ἅγιος πατὴρ τὸν υἱὸν αὐτοῦ τὸν ἅγιον ἀπέστειλε καὶ ἐν τῷ αὐτοῦ ἐλέει ἔσωσέ με καὶ ἐκ πασῶν τῶν διαφθορῶν μου ἐρρύσατό με.\n\n«ἐπεφάνη γὰρ ἡ χάρις τοῦ κυρίου ἡμῶν καὶ σωτῆρος, διδάσκουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ εὐσεβῶς καὶ δικαίως ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ· ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων»· «ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον, τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῶν, ἦρκεν ἐκ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ»· «πύλας χαλκᾶς συντρίψας καὶ μοχλοὺς σιδηροῦς συνθλάσας» τὸ φῶς αὖθις ὑπέδειξε τῆς ζωῆς, χεῖρα ὀρέγων, ὁδοποιῶν, ὑποβάθρας οὐρανῶν ὑποδεικνύς, παράδεισον αὖθις οἰκεῖν ἀξιῶν. τοίνυν «κατῴκησεν ἐν ἡμῖν» καὶ «τὸ δικαίωμα τοῦ νόμου» δοὺς ἡμῖν τοῦ πνεύματος εἰς τὸ γνῶναι αὐτὸν καὶ ὅτι τὰ περὶ αὐτοῦ ἐστιν ἀρχὴ καὶ τέλος ζωῆς, «νόμος δικαιοσύνης» γέγονεν ἡμῖν, «νόμος πίστεως» «νόμος πνεύματος», ἐλεύθερος ἐκ «νόμου σαρκὸς ἁμαρτίας». διὸ «συνήδομαι τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον»·","english":"We were, for we were immersed in pride and blasphemies, in likenesses of idols, in godlessness of spirits, in commands of all evils. Since these things were present with me involuntarily—\"for I did not do what I wished, but I was compelled to do what I hated\"—sin thus serving me, the holy father sent his holy son and in his mercy saved me and delivered me from all my corruptions.\n\n\"For the grace of our Lord and Savior appeared, teaching us that, having renounced impiety and worldly desires, we should live temperately, piously, and justly in the present age, awaiting the blessed hope and epiphany of the glory of our great God and Savior Jesus Christ; who gave himself for us, that he might redeem us from all lawlessness, and purify for himself a chosen people, zealous for good works\"; \"having erased the hand-written bond against us, which was hostile to us in its decrees, he removed it from the midst, nailing it to the cross, having stripped off the principalities and powers, he exposed them openly, triumphing over them in himself\"; \"having shattered bronze gates and crushed iron bars,\" he again revealed the light of life, stretching out a hand, making a way, pointing out the foundations of the heavens, deeming us worthy to dwell again in paradise. Therefore \"he dwelt in us\" and gave us \"the ordinance of the law\" of the Spirit for knowing him and that matters concerning him are the beginning and end of life; \"a law of righteousness\" became for us, \"a law of faith,\" \"a law of the Spirit,\" free from \"the law of the flesh of sin.\" Hence \"I rejoice in the law of God according to the inner man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἦμεν γάρ, ἦμεν ἐν ὑπερηφανίᾳ καὶ βλασφημίαις","severity":"info","text":"The repetition of 'we were' emphasizes the speaker's former state of sin, a rhetorical device common in confessional passages.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ὃ ἤθελον ἔπραττον, ἀλλ' ὃ ἐμίσουν ἠπειγόμην ποιεῖν","severity":"info","text":"This quotation is from Romans 7:15 (or a close paraphrase), where Paul describes the conflict between will and sinful compulsion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπεφάνη γὰρ ἡ χάρις τοῦ κυρίου ἡμῶν καὶ σωτῆρος","severity":"info","text":"The phrase echoes the language of Christ's epiphany and redemption, drawing on New Testament soteriology (e.g., Titus 2:13, 2 Timothy 1:10).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον","severity":"info","text":"The metaphor of erasing a 'hand-written bond' (χειρόγραφον) against humanity is a patristic image for Christ's cancellation of sin, possibly alluding to Colossians 2:14 or similar legal imagery.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύλας χαλκᾶς συντρίψας καὶ μοχλοὺς σιδηροῦς συνθλάσας","severity":"info","text":"This vivid description of Christ breaking bronze gates and iron bars is not a direct biblical quotation but reflects apocalyptic imagery (cf. Psalm 24:9 LXX, Isaiah 45:2).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νόμος δικαιοσύνης ... νόμος πίστεως ... νόμος πνεύματος","severity":"info","text":"Epiphanius contrasts the 'law of righteousness, faith, and Spirit' with the 'law of the flesh of sin,' reflecting a Pauline and anti-heretical polemic against Gnostic or Marcionite legalism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended quotation beginning 'ἐπεφάνη γὰρ ἡ χάρις' is not identified; it may be a composite or a lost homily. The phrase 'πύλας χαλκᾶς συντρίψας' is not a direct scriptural citation but a common patristic trope."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"ἔσω δὲ ἡμῶν ὁ Χριστός, εἴπερ οἰκεῖ ἐν ἡμῖν. αὐτὸς γὰρ θανὼν ὁδὸς ζωῆς ὑπὲρ ἡμῶν γέγονεν, ἵνα «οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι» αἰτίῳ ζωῆς· «τοῦ πρὸ πολλῶν γενεῶν ὅρκου μνησθείς» κατὰ τὸν Δαυίδ, «θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν», «ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι καὶ δι' αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ». παρεγένετο τοίνυν «εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν», καθὼς ἐπήγγελται Ἀβραὰμ καὶ λοιποῖς ἁγίοις, «ἀνακεφαλαιώσασθαι τὰ πάντα ἐν αὐτῷ, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς». διάστασις δὲ ἦν καὶ ἔχθρα «ἐν τῇ ἀνοχῇ τοῦ θεοῦ», «ἀποκατήλλαξε δὲ ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ», «δι' αὐτοῦ ποιήσας τὰ ἀμφότερα ἕν», ἦλθε γὰρ «ἡ εἰρήνη ἡμῶν» καὶ «τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας, ἵνα τοὺς δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον», «εἶναί τε τὰ ἔθνη σύσσωμα καὶ συμμέτοχα καὶ συγκληρονόμα τῆς ἐπαγγελίας» ἐκέλευσεν εἰπών «δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς». τοίνυν «ἐν ᾧ ἐγὼ ἠσθένουν διὰ τῆς σαρκός», ἀπεστάλη μοι σωτὴρ «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας», οἰκονομίαν τοιαύτην πληρῶν, ἵνα με δουλείας «ἐξαγοράσῃ», ἵνα με φθορᾶς, ἵνα με","english":"But within us is Christ, if indeed he dwells in us. For he himself, having died, became a path of life on our behalf, so that \"the living no longer live for themselves, but for the one who died and rose for us,\" the cause of life; \"remembering the oath from many generations ago\" according to David, \"God was in Christ reconciling the world to himself, not counting their transgressions against them,\" \"because in him the whole fullness was pleased to dwell and through him to reconcile all things to itself, having made peace through the blood of the cross.\" He came therefore \"for the economy of the fullness of the times,\" as was promised to Abraham and the other saints, \"to recapitulate all things in himself, those in the heavens and those on the earth.\" But there was division and enmity \"in the patience of God\"; \"he reconciled in the body of his flesh,\" \"through him making both one,\" for he came as \"our peace\" and \"having dissolved the partition wall of the fence, annulling the enmity in his flesh the law of commandments in doctrines, so that he might create the two into one new man,\" \"and that the nations might be of one body and participants and co-heirs of the promise,\" he commanded, saying, \"Come to me, all who labor and are burdened, and I will give you rest.\" Therefore, \"in that I was weak through the flesh,\" a savior was sent to me \"in the likeness of sinful flesh,\" fulfilling such an economy, that he might \"ransom\" me from slavery, that he might ransom me from corruption, that he might","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ","severity":"info","text":"This phrase echoes a Pauline soteriological theme (cf. 2 Cor 5:19) but is not a direct quotation; Epiphanius adapts it to his argument about Christ's reconciling work.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν αὐτῷ","severity":"info","text":"The term 'recapitulate' is central to Irenaeus's theology (cf. Adv. Haer. 3.16.6) and is here used by Epiphanius to describe Christ's cosmic restoration.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Oikonomia here denotes the divine plan of salvation, a key concept in patristic theology, especially in anti-Gnostic contexts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ μεσότοιχον τοῦ φραγμοῦ λύσας","severity":"info","text":"The image of dissolving the partition wall of the fence is likely drawn from early Christian exegesis of Ephesians 2:14, symbolizing the removal of enmity between Jews and Gentiles.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρεγένετο τοίνυν","severity":"info","text":"This phrase marks a transition from theological exposition to the narrative of Christ's advent, linking the previous soteriological statements to the historical economy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι","severity":"info","text":"This saying, attributed to Christ, is not canonical; it may reflect a logion from early Christian tradition or a liturgical formula known to Epiphanius.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ὁμοιώματι σαρκὸς ἁμαρτίας' is ambiguous: it could mean 'in the likeness of sinful flesh' (as translated) or 'in the likeness of flesh of sin', a Pauline echo (Rom 8:3) that Epiphanius may be adapting to his own Christology.","The source of the saying 'δεῦτε πρός με...' is uncertain; it may be a free composition by Epiphanius or a citation from a lost apocryphon."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"θανάτου, καὶ ἐγένετό μοι «δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις»· δικαιοσύνη μέν, διὰ πίστεως αὐτοῦ ἁμαρτίαν λύσας· ἁγιασμὸς δέ, δι' ὕδατος καὶ πνεύματος καὶ ἐν ῥήματι αὐτοῦ ἐλευθερώσας· ἀπολύτρωσις δέ, τὸ αἷμα αὐτοῦ λύτρον ἀμνοῦ ἀληθοῦς ὑπὲρ ἐμοῦ ἑαυτὸν παραδούς, ἱλαστήριον καθάρσεως κόσμου, καταλλαγῆς ἁπάντων οὐρανοῦ καὶ γῆς, «μυστήριον τὸ ἀπόκρυφον πρὸ τῶν αἰώνων καὶ γενεῶν» πληρῶν καιροῖς τοῖς ὡρισμένοις. ὁ αὐτὸς «μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι σύμμορφον τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι καὶ ὑποτάξαι αὐτῷ τὰ πάντα». «ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς».\n\nΤὸ δοχεῖον τοίνυν τῆς σοφίας καὶ τῆς θεότητος, ὁ Χριστὸς μεσιτεύων «καταλλάσσει τὰ πάντα τῷ θεῷ ἐν αὐτῷ, μὴ λογιζόμενος ἁμαρτίας», ἀπόκρυφα μυστήρια πληρῶν πίστει διαθήκης αὐτοῦ τῆς προεπηγγελμένης ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, υἱὸς θεοῦ κηρυσσόμενος, υἱὸς Δαυὶδ λεγόμενος· ἄμφω γάρ, θεὸς καὶ ἄνθρωπος, «μεσίτης θεοῦ καὶ ἀνθρώπων», ἀληθινὸς «οἶκος θεοῦ», «ἱεράτευμα ἅγιον», ἁγίου πνεύματος δοτὴρ τοῦ ἀναγεννῶντος καὶ ἀνακαινίζοντος αὖθις τὰ πάντα τῷ θεῷ· ὅτι «ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν» καὶ «εἴδομεν τὴν δόξαν αὐτοῦ ὡς δόξαν μονογενοῦς παρὰ πατρός».","english":"of death, and became for me “righteousness and sanctification and redemption”: righteousness, because through faith in him he dissolved sin; sanctification, because through water and spirit and in his word he set free; redemption, because his blood, the ransom of the true lamb, gave himself for me, a propitiation for the cleansing of the world, a reconciliation of all heaven and earth, “the mystery hidden before the ages and generations,” fulfilling it at the appointed times. He himself “will transform the body of our lowliness so that it becomes conformed to his glory according to the power of his ability and to subject all things to him.” “Because in him dwells the whole fullness of the divinity bodily.”\n\nThe vessel, then, of wisdom and divinity, Christ the mediator “reconciles all things to God in himself, not reckoning sins,” fulfilling hidden mysteries by the faith of his covenant forepromised by the law and the prophets, proclaimed son of God, called son of David; for he is both, God and man, “mediator of God and men,” true “house of God,” “holy priesthood,” giver of the Holy Spirit who regenerates and renews all things again to God; because “the Word became flesh and dwelt among us” and “we saw his glory as the glory of the only-begotten from the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἱλαστήριον","severity":"info","text":"ἱλαστήριον (propitiation) echoes the Septuagint term for the mercy-seat on the Ark (Exod 25:17 LXX) and is used in the New Testament of Christ (Rom 3:25). Epiphanius applies it to Christ’s blood as a cleansing offering.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μυστήριον τὸ ἀπόκρυφον πρὸ τῶν αἰώνων καὶ γενεῶν","severity":"info","text":"This phrase is not a direct biblical quotation but echoes Pauline language of hidden mystery (cf. Col 1:26, Eph 3:9). Epiphanius adapts it to describe Christ’s redemptive plan fulfilled in time.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι σύμμορφον τῆς δόξης αὐτοῦ","severity":"info","text":"Alludes to Philippians 3:21 (Christ transforming our lowly body into glory) and possibly 2 Corinthians 5:4. Epiphanius uses it to assert the eschatological transformation of believers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν","severity":"info","text":"Directly quotes John 1:14 (the Word became flesh) with ἐσκήνωσεν (dwelt) replacing the Johannine ἐσκήνωσεν, a variant reading in some early manuscripts. Epiphanius emphasizes incarnation as dwelling among us.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δοχεῖον","severity":"info","text":"δοχεῖον (vessel) is a technical term in early Christian theology for Christ as the receptacle of divine wisdom and fullness, paralleling Gnostic and orthodox debates about Christ’s nature. Epiphanius counters docetic views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a triadic soteriological formula (righteousness, sanctification, redemption) to Christ’s mediatorial role, then to his divine-human nature, culminating in the incarnation. This reflects a systematic catechetical pattern.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μυστήριον τὸ ἀπόκρυφον πρὸ τῶν αἰώνων καὶ γενεῶν' may be a loose citation or Epiphanius’s own formulation; its exact source is uncertain.","The variant ἐσκήνωσεν in the Johannine quotation may reflect a textual tradition or Epiphanius’s adaptation for theological emphasis."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"ὁ ὑετὸς δένδρεσι καὶ φυτοῖς συμφυσιούμενος σῶμα ἀπεργάζεται καὶ τῶν καρπῶν καθ' ὁμοιότητα ἕκαστον, καὶ ἐν μὲν τῇ ἐλαίᾳ ἔλαιον πῖον γίνεται προσλαμβανόμενος ἐξ αὐτῆς τὸ οὐσιῶδες, ἐν δὲ ἀμπέλῳ οἶνος ἡδὺς χροΐζεται, ἐν δὲ συκῇ σῦκον γλυκαίνεται καὶ ἐν ἑκάστῳ τῶν σπερμάτων πρὸς τὸ εἶδος αὐτοῦ αὔξει φυήν. οὕτως οἶμαι ὁ Λόγος τοῦ θεοῦ ἐν Μαρίᾳ σὰρξ ἐγένετο καὶ ἐν σπέρματι Ἀβραὰμ ἄνθρωπος εὑρίσκετο κατὰ τὴν ἐπαγγελίαν. «εὑρήκαμεν γὰρ Μεσσίαν, ὃν ἔγραψε Μωυσῆς». ὡς δὲ Μωυσῆς ἔφη «καταβήτω ὡς ὑετὸς τὸ ἀπόφθεγμά μου» καὶ ὁ Δαυίδ «καταβήτω ὡς ὑετὸς ἐπὶ πόκον καὶ ὡς σταγόνες στάζουσαι ἐπὶ τὴν γῆν» ἔριον τοίνυν δεχόμενον τὴν δρόσον αὔξει πόκου γονήν, γῆ δὲ δεχομένη τὸν ὑετὸν αὔξει καρπὸν ἐλπίδος γεωργῶν τῷ δέχεσθαι προστάγματι τοῦ δεσπότου προσδιδοῦσα τὴν φύσιν προθύμως τῷ τε λαμβάνειν παρ' αὐτοῦ πλέον ἔχειν σπουδήν, οὕτω δὴ καὶ ἡ παρθένος Μαρία «κατὰ τί γνώσομαι» ὅτε φησίν «ὅτι ἔσται μοι τοῦτο», ἤκουσε «πνεῦμα κυρίου ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἐκ σοῦ ἅγιον ἔσται καὶ υἱὸς ὑψίστου κληθή66.6 σεται». Χριστὸς ἐν ἀγγέλῳ λαλεῖ, ἀναπλάττει δὲ ἑαυτὸν ἐν τῇ ἑαυτοῦ πλάσει ὁ δεσπότης «μορφὴν δούλου λαβών», καὶ Μαρία μὲν ἀνιμᾶται τὸν Λόγον εἰς σύλληψιν, ὡς ὑετὸν ἡ γῆ, ἑαυτὸν δὲ καρπὸν ἅγιον ἀποδείκνυσιν ὁ τοῦ θεοῦ Λόγος. προσλαμβανόμενος θνητοῦ φύσιν. οὗτος ἦν ἐξ αὐτῆς ἀνιμώσης ὡς γῆ καὶ πόκος, ὁ τῆς ἀληθοῦς ἐλπίδος καρπός, ἁγίοις ἐν προσδοκίᾳ·","english":"Rain, when it mingles with trees and plants, produces a body and each fruit according to its kind: in the olive tree it becomes rich oil, taking from it the essential substance; in the vine it is colored into sweet wine; in the fig tree it is sweetened into a fig; and in each of the seeds it grows a shoot according to its form. So, I think, the Word of God became flesh in Mary and was found as a man in the seed of Abraham according to the promise. “For we have found the Messiah, whom Moses wrote about.” As Moses said, “Let my utterance descend like rain,” and David, “Let it descend like rain on fleece and like drops falling on the earth.” Wool, then, receiving the dew, increases the fleece’s yield; earth, receiving the rain, increases the fruit of the farmers’ hope, by willingly offering its nature to receive the master’s command and by striving to receive more from him. So also the virgin Mary, when she says, “How shall I know that this will happen to me?” heard, “The spirit of the Lord is upon you, and the power of the Most High will overshadow you; therefore the child born from you will be holy and will be called son of the Most High.” Christ speaks through the angel, and the master reshapes himself in his own creation, “taking the form of a servant”; and Mary draws in the Word for conception, as the earth draws in rain, while the Word of God shows himself to be a holy fruit, taking on the nature of a mortal. This was the fruit of true hope, drawn from her as from earth and fleece, for the saints in expectation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ ὑετὸς δένδρεσι καὶ φυτοῖς συμφυσιούμενος","severity":"info","text":"The rain metaphor illustrates the Logos's incarnation: as rain adapts to each plant, so the Word takes flesh in Mary while retaining its divine essence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὑρήκαμεν γὰρ Μεσσίαν, ὃν ἔγραψε Μωυσῆς","severity":"info","text":"Epiphanius cites a non-canonical formula, possibly from early Christian testimonia, claiming Moses wrote of the Messiah; not a direct OT quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καταβήτω ὡς ὑετὸς τὸ ἀπόφθεγμά μου","severity":"info","text":"Attributed to Moses, this phrase is not found in the Pentateuch; Epiphanius may be citing a lost Jewish or Christian paraphrase.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καταβήτω ὡς ὑετὸς ἐπὶ πόκον καὶ ὡς σταγόνες στάζουσαι ἐπὶ τὴν γῆν","severity":"info","text":"Attributed to David, this is not a direct Psalm verse; it may be a conflation of Ps 72:6 LXX (εἰς πόκον) and other rain imagery.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι","severity":"info","text":"Echoes Lk 1:35 (πνεῦμα κυρίου ἐπὶ σέ) and the LXX motif of divine overshadowing; Epiphanius adapts the Annunciation narrative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μορφὴν δούλου λαβών","severity":"info","text":"Alludes to Phil 2:7 (μορφὴν δούλου), but Epiphanius applies it to Christ's self-formation in Mary, blending Pauline and incarnational theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Moses and David citations is uncertain; they may be paraphrases or from lost texts.","The phrase 'εὑρήκαμεν γὰρ Μεσσίαν' is not a standard NT or LXX citation; its origin is unclear."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"καθὼς Ἐλισάβετ ἔλεγεν «εὐλογημένη σὺ ἐν γυναιξὶ καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου», ὃν προσελάβετο ἐξ ἀνθρωπότητος παθὼν ἀπαθὴς ὢν ὁ Λόγος· οὗτος «ὁ ἄρτος ὁ ζῶν, ὁ καταβὰς ἐξ οὐρανοῦ» καὶ ζωὴν διδούς· οὗτος ὁ τῆς ἀληθοῦς ἐλαίας καρπός, τὸ ἔλαιον τῆς χρίσεως καὶ τῆς συνθέσεως, ὃ προετύπωσε Μωυσῆς· οὗτος «ἡ ἀληθινὴ ἄμπελος», ἣν γεωργεῖ μόνος ὁ πατήρ, βότρυν χαρᾶς γεννήσας ἡμῖν· οὗτος «τὸ ὕδωρ τὸ ζῶν, ὃ ὁ διψῶν ἄνθρωπος λαβὼν οὐ διψήσει πάλιν, ἀλλ' ἐστὶν ἐν τῇ κοιλίᾳ αὐτοῦ ἁλλόμενον εἰς ζωὴν αἰώνιον». ἐκ τούτου λαβόντες μετέδωκαν οἱ νέοι γεωργοὶ εἰς τὸν κόσμον, παλαιοὶ δὲ γεωργοὶ ἐξήραναν καὶ ἔφθειραν διὰ ἀπιστίαν. αἵματι μὲν ἑαυτοῦ ἁγιάζει τὰ ἔθνη, πνεύματι δὲ αὐτοῦ ἰδίῳ ἀνάγει τοὺς κλητοὺς εἰς οὐρανούς. «ὅσοι γοῦν πνεύματι αὐτοῦ ἄγονται, οὗτοι» ζῶσι θεῷ· ὅσοι δὲ μή, ἔτι θανάτῳ λελογισμένοι εἰσί, ψυχικοὶ ἤτοι\n\nσαρκικοὶ οὗτοι καλοῦνται. τοίνυν ἀθετεῖν τὰ ἔργα τῆς σαρκός, ὀχυρώματα ὄντα τῆς ἁμαρτίας, νεκροῦν δὲ τὰ μέλη τοῦ θανάτου διὰ τῆς χάριτος αὐτοῦ λαβεῖν τε πνεῦμα ἅγιον ὃ οὐκ εἴχομεν προστάσσει, τὸ ζωοποιοῦν ἐμὲ τὸν πάλαι τεθνηκότα, ὅπερ μὴ λαβὼν τεθνήξο66.12 μαι· δίχα γὰρ πνεύματος αὐτοῦ πᾶς νεκρός. «εἰ τοίνυν τὸ πνεῦμα αὐτοῦ ἐν ἡμῖν, ὁ ἐγείρας αὐτὸν ἐκ νεκρῶν ζωοποιήσει τὰ θνητὰ σώματα ἡμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ἡμῖν». ἀλλ', οἶμαι, ἀμφότερα κατοικεῖ ἐν τῷ ἀνθρώπῳ τῷ δικαίῳ, ὁ Χριστὸς καὶ τὸ πνεῦμα αὐτοῦ.","english":"just as Elizabeth said, \"Blessed are you among women, and blessed is the fruit of your womb,\" which the Logos, being impassible, received from humanity, having suffered; this is \"the living bread, which came down from heaven\" and gives life; this is the fruit of the true olive tree, the oil of anointing and of composition, which Moses prefigured; this is \"the true vine,\" which the Father alone cultivates, having produced for us a cluster of joy; this is \"the living water, which a thirsty man, having taken, will not thirst again, but it leaps in his belly into eternal life.\" From this the new farmers partook and distributed into the world, but the old farmers dried up and corrupted through unbelief. With his own blood he sanctifies the nations, and with his own spirit he leads the called into the heavens. \"Therefore, as many as are led by his spirit, these\" live for God; but as many as are not, are still counted among the dead, being called psychic or\n\nfleshly. Therefore he commands to reject the works of the flesh, which are strongholds of sin, and to mortify the members of death through his grace, and to receive the Holy Spirit which we did not have, which gives life to me who was once dead, and without receiving which I will die; for without his spirit everyone is dead. \"If therefore his spirit is in us, the one who raised him from the dead will give life to our mortal bodies through his spirit dwelling in us.\" But, I think, both dwell in the righteous man, Christ and his spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογημένη σὺ ἐν γυναιξὶ καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου","severity":"info","text":"A quotation from Elizabeth's greeting to Mary, likely from a non-canonical source or liturgical tradition; not verbatim in the canonical Gospels.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἄρτος ὁ ζῶν, ὁ καταβὰς ἐξ οὐρανοῦ","severity":"info","text":"Echoes John 6:33-35, where Jesus calls himself 'the bread of life' that came down from heaven.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὕδωρ τὸ ζῶν, ὃ ὁ διψῶν ἄνθρωπος λαβὼν οὐ διψήσει πάλιν","severity":"info","text":"Alludes to John 4:13-14 and possibly to the Odes of Solomon; the phrase 'leaps in his belly' is distinctive.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικοὶ","severity":"info","text":"Here 'psychic' denotes those not yet led by the Spirit, contrasted with the 'pneumatic' or spiritual; a term common in Valentinian and Origenist anthropology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νέοι γεωργοὶ ... παλαιοὶ γεωργοὶ","severity":"info","text":"The 'new farmers' likely refer to Christian apostles or evangelists; the 'old farmers' to Jewish or heretical teachers who corrupted the true vine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage builds a series of typological identifications (bread, olive, vine, water) culminating in a soteriological exhortation on receiving the Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Elizabeth's blessing is unclear; it may be from a lost apocryphon or liturgical formula.","The phrase 'oil of anointing and of composition' (τὸ ἔλαιον τῆς χρίσεως καὶ τῆς συνθέσεως) is ambiguous: it may refer to chrism or to a compound oil in Mosaic typology."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:42","text":"The English carries the scriptural phrase “blessed are you among women”, which matches Luke 1:42. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":102,"ref":"p102","source":"Εἰ δὲ Χριστὸς ἐκ τοῦ πατρὸς πιστεύεται θεὸς ἐκ θεοῦ καὶ τὸ πνεῦμα ἐκ τοῦ Χριστοῦ ἢ παρ' ἀμφοτέρων ὥς φησιν ὁ Χριστός, «ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται» καί «οὗτος ἐκ τοῦ ἐμοῦ λήψεται», ὁ δὲ Χριστὸς ἐκ πνεύματος ἁγίου «τὸ γὰρ ἐν αὐτῇ» φησίν «ἐκ πνεύματος ἁγίου» ἀγγέλου φωνή, συνίω τὸ λυτρούμενόν με μυστήριον πίστει ἀκοῇ μόνῃ φιλίᾳ τῇ πρὸς τὸν ἐλθόντα πρὸς ἐμέ. ἑαυτὸν γὰρ ὁ θεὸς γινώσκει, ἑαυτὸν Χριστὸς κηρύσσει, ἑαυτὸ τὸ πνεῦμα τὸ ἅγιον δηλοῖ τοῖς ἁγίοις· ἐν γραφαῖς δὲ ἁγίαις τριὰς ἡμῖν καταγγέλλεται καὶ πιστεύεται ἀπεριέργως ἀφιλονείκως ἐκ συνθημάτων ἀκοῆς. ἐκ πίστεως δὲ ταύτης ἡ σωτηρία τῆς χάριτος, «ἐκ πίστεως ἡ δικαιοσύνη χωρὶς ἔργων νόμου»· γέγραπται γὰρ ἐξ ἀκοῆς πίστεως τὸ πνεῦμα τοῦ Χριστοῦ δίδοσθαι τοῖς σῳζομένοις. πίστις δὲ ἡ καθόλου κηρύκων φωναῖς αὕτη σημαίνεται, ὡς ἔγωγε οἶμαι κατηχούμενος ἐκ γραφῶν· τρία ἅγια τρία συνάγια, τρία ὑπαρκτὰ τρία συνύπαρκτα, τρία ἔμμορφα τρία σύμμορφα, τρία ἐνεργὰ τρία συνεργά, τρία ἐνυπόστατα τρία συνυπόστατα ἀλλήλοις συνόντα· τριὰς αὕτη ἁγία καλεῖται, τρία ὄντα μία συμφωνία μία θεότης τῆς αὐτῆς οὐσίας τῆς αὐτῆς θεότητος τῆς αὐτῆς ὑποστάσεως, ὁμοία ἐξ ὁμοίου, ἰσότητα χάριτος ἐργαζομένη πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος τὸ δὲ πῶς αὐτοῖς ἀπολείπεται διδάσκειν. «οὐδεὶς γὰρ οἶδε τὸν πατέρα εἰ μὴ ὁ υἱός, οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ ᾧ ἐὰν ὁ υἱὸς ἀποκαλύψῃ»· ἀποκαλύπτει δὲ διὰ πνεύματος ἁγίου.","english":"If Christ is believed to be God from God, from the Father, and the Spirit from Christ or from both, as Christ says, \"that which proceeds from the Father\" and \"this one will take from me,\" and Christ from the Holy Spirit—for \"that which is in her,\" it says, \"is from the Holy Spirit,\" the voice of an angel—I understand the mystery that redeems me, by faith, by hearing alone, by the love for the one who came to me. For God knows himself, Christ proclaims himself, the Holy Spirit reveals itself to the saints; in the holy scriptures a Trinity is proclaimed to us and believed, without curiosity, without contention, from the tokens of hearing. From this faith comes the salvation of grace, \"from faith comes righteousness without works of the law\"; for it is written that from the hearing of faith the Spirit of Christ is given to those being saved. Faith, the universal one, is signified by the voices of heralds, as I, being catechized from the scriptures, think: three holy, three co-holy, three existent, three co-existent, three formed, three co-formed, three active, three co-active, three hypostatic, three co-hypostatic, existing together with one another; this is called the holy Trinity, three beings, one harmony, one divinity, of the same essence, of the same divinity, of the same hypostasis, like from like, equality of grace working of Father and Son and Holy Spirit; but how this is for them is left to teach. \"For no one knows the Father except the Son, nor the Son except the Father and to whomever the Son reveals\"; and he reveals through the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"Epiphanius quotes John 15:26, where Jesus says the Spirit proceeds from the Father. The phrase is central to Trinitarian theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτος ἐκ τοῦ ἐμοῦ λήψεται","severity":"info","text":"This echoes John 16:7, where Jesus says the Spirit will take from him. The exact wording is adapted for Trinitarian argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τριὰς","severity":"info","text":"Epiphanius uses τριὰς (Trinity) to denote the three persons, emphasizing unity of essence and hypostasis, a key term in fourth-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνυπόστατα","severity":"info","text":"συνυπόστατα (co-hypostatic) is a rare term stressing the co-existence of the three persons, reflecting Epiphanius's anti-Arian stance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ πίστεως ἡ δικαιοσύνη χωρὶς ἔργων νόμου","severity":"info","text":"This phrase echoes Pauline theology (cf. Romans 3:28) but is adapted by Epiphanius to argue for faith-based salvation, possibly against Judaizing tendencies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρία ἅγια τρία συνάγια","severity":"info","text":"The series of threefold terms (holy, co-holy, etc.) is a rhetorical device emphasizing unity and distinction, typical of Epiphanius's catechetical style.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ πίστεως ἡ δικαιοσύνη χωρὶς ἔργων νόμου' may be a loose citation or paraphrase; its exact source is unclear.","The reference to 'τὸ γὰρ ἐν αὐτῇ' (that which is in her) is ambiguous; it likely refers to Mary, but the antecedent is not explicit."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"οὐκοῦν ταῦτα τρία ὄντα ἢ ἐξ αὐτοῦ ἢ παρ' αὐτοῦ ἢ πρὸς αὐτόν, ἑκάστῳ ἀξίως νοούμενα καθὼς ἑαυτὰ ἀποκαλύπτει, φῶς πῦρ πνεῦμα καὶ ἄλλαις οἶμαι ὁράσεων ὁμοιώσεσι, καθὼς ἄξιος ὁ διακονούμενος ἄνθρωπος. αὐτὸς τοίνυν ὁ θεὸς ὁ ἐν ἀρχῇ εἰπών «γενηθήτω φῶς, καὶ ἐγένετο φῶς» τὸ ὁρώμενον, αὐτὸς ὁ φωτίσας ἡμᾶς «τὸ φῶς» ἰδεῖν «τὸ ἀληθινὸν τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον», «ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου» ὁ Δαυίδ φησιν αὐτός ἐστιν ὁ κύριος ὁ εἰπών «ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν καὶ οἱ νεανίσκοι αὐτῶν ὁράσεις ὄψονται», τρία πρόσωπα ἁγίας λειτουργίας δεικνὺς ἡμῖν ἐξ ὑποστάσεως οὔσης τριττῆς. «Λέγω οὖν Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ εἰς τὸ πληρῶσαι τὰς ἐπαγγελίας», συνδιακονεῖν δὲ τὸ πνεῦμα τὸ ἅγιον. παρειλήφαμεν γὰρ ἐκ θείων γραφῶν οὕτως· ἀποστέλλεται ὁ Χριστὸς ἀπὸ πατρὸς ἀποστέλλεται τὸ πνεῦμα τὸ ἅγιον· λαλεῖ ἐν ἁγίοις Χριστὸς λαλεῖ τὸ πνεῦμα τὸ ἅγιον· ἰᾶται Χριστὸς ἰᾶται τὸ πνεῦμα τὸ ἅγιον· ἁγιάζει Χριστὸς ἁγιάζει τὸ πνεῦμα τὸ ἅγιον· βαπτίζει Χριστὸς ἐν τῷ ὀνόματι αὐτοῦ βαπτίζει τὸ πνεῦμα τὸ ἅγιον. οὕτως λέγουσιν αἱ γραφαί· «ἀποστελεῖς τὸ πνεῦμά σου καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς» ὅμοιον τῷ λέγειν «ἐξαποστελεῖς τὸν λόγον σου καὶ τήξεις αὐτά»· «λειτουργούντων δὲ αὐτῶν, φησί, τῷ κυρίῳ καὶ νηστευόντων εἶπε τὸ πνεῦμα τὸ ἅγιον· ἀφορίσατε δή μοι Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς» ὅμοιον τῷ λέγειν «ὁ δὲ κύριος εἶπεν,","english":"Therefore, these three, being either from him or by him or toward him, understood worthily in each case as they reveal themselves—light, fire, spirit, and other analogies of visions, I think, as the ministering human is worthy. So God himself, who in the beginning said, \"Let there be light, and there was light\"—the visible light—he who enlightened us to see \"the true light that enlightens every man coming into the world,\" \"send forth your light and your truth,\" David says; he is the Lord who said, \"In the last days I will pour out from my spirit upon every flesh, and their sons and their daughters and their young men will see visions,\" showing us three persons of holy ministry from a trihypostatic substance. \"I say then that Christ has become a minister of circumcision for the truth of God to fulfill the promises,\" and the Holy Spirit serves together. For we have received from the divine scriptures thus: Christ is sent from the Father; the Holy Spirit is sent. Christ speaks in the saints; the Holy Spirit speaks. Christ heals; the Holy Spirit heals. Christ sanctifies; the Holy Spirit sanctifies. Christ baptizes in his own name; the Holy Spirit baptizes. Thus the scriptures say: \"You will send your spirit and renew the face of the earth,\" similar to saying \"You will send forth your word and melt them.\" \"And while they were ministering,\" it says, \"to the Lord and fasting, the Holy Spirit said: 'Set apart for me Barnabas and Saul for the work to which I have called them,'\" similar to saying \"And the Lord said,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τρία πρόσωπα ... ἐξ ὑποστάσεως οὔσης τριττῆς","severity":"info","text":"Epiphanius introduces a triadic schema (three persons from a trihypostatic substance) as a structural pivot, linking the preceding analogies (light, fire, spirit) to the subsequent list of parallel actions of Christ and the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενηθήτω φῶς, καὶ ἐγένετο φῶς","severity":"info","text":"A paraphrase of Genesis 1:3, where God creates light. Epiphanius uses it to identify God as the source of visible light, then pivots to the 'true light' of John 1:9.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς τὸ ἀληθινὸν τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον","severity":"info","text":"A conflation of John 1:9 ('the true light') and John 1:9b ('which enlightens every man coming into the world'), likely from memory or a liturgical variant.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου","severity":"info","text":"A citation attributed to David (Psalm 43:3 LXX: 'send forth your light and your truth'), though the exact wording differs slightly; Epiphanius may be quoting from memory or a liturgical text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα","severity":"info","text":"A prophecy attributed to the Lord, not found verbatim in canonical scripture; likely a citation from an apocryphal or patristic source (e.g., the 'Prophecy of the Spirit' in early Christian literature).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποστελεῖς τὸ πνεῦμά σου καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς","severity":"info","text":"A paraphrase of Psalm 104:30 LXX ('send your spirit and renew the face of the earth'), used to parallel the sending of the Spirit with the sending of the Word.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου' is not a direct quote from the LXX; it may be a conflation or a variant from a liturgical source.","The prophecy 'ἐν ταῖς ἐσχάταις ἡμέραις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα' is unattested in canonical scripture; its source is uncertain.","The reference to 'Barnabas and Saul' and the Holy Spirit speaking is not found in the canonical Acts; it may derive from an apocryphal Acts or a patristic tradition."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"εἴσελθε εἰς τὴν πόλιν κἀκεῖ λαληθήσεταί σοι τί σε δεῖ ποιεῖν»· «αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελεύκειαν» ὡς ἂν εἴποι Χριστός «ἰδοὺ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων»· «ἔδοξε γὰρ τῷ πνεύματι τῷ ἁγίῳ μηδὲν ἄλλο ἐπιτίθεσθαι βάρος πλὴν τῶν ἐπάναγκες» ὡς ἂν εἴποι «λέγω δὲ οὐκ ἐγώ, ἀλλ' ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι»· «διῆλθον δὲ τὴν Φρυγίαν καὶ τὴν Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου λαλῆσαι τὸν λόγον ἐν τῇ Ἀσίᾳ· ἐλθόντες δὲ εἰς τὴν Μυσίαν ἐπείραζον εἰς τὴν Βιθυνίαν πορεύεσθαι καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα» ὡς ἂν εἴποι Χριστός «πορευθέντες βαπτίσατε πάντα τὰ ἔθνη» ἤ «μὴ βαστάζετε πήραν μὴ ῥάβδον μηδὲ ὑποδήματα». «οἵτινες, φησίν, ἔλεγον τῷ Παύλῳ διὰ τοῦ πνεύματος μὴ ἀναβαίνειν εἰς Ἱερουσαλήμ» ἢ Ἄγαβος «τάδε λέγει τὸ πνεῦμα τὸ ἅγιον, τὸν ἄνδρα οὗ ἐστιν ἡ ζώνη αὕτη» ὅμοιον ὡς εἶπε Παῦλος «εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ;» ἤ «μνημονεύετε τῶν λόγων κυρίου, ὅτι αὐτὸς εἶπεν, ἀγαθὸν διδόναι μᾶλλον ἢ λαμβάνειν»· «καὶ νῦν ἰδοὺ ἐγὼ δεδεμένος τῷ πνεύματι πορεύομαι» ὡς ἂν εἴποι «Παῦλος δέσμιος Ἰησοῦ Χριστοῦ»· «πλὴν τὸ πνεῦμά μοι διαμαρτύρεται κατὰ πόλιν λέγον» ὅμοιον τῷ εἰπεῖν «ὁ κύριος μαρτυρεῖ τῇ ἐμῇ ψυχῇ ὅτι οὐ ψεύδομαι»· «ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης» ὅμοιον τῷ εἰπεῖν «ἅγιος ὁ ἐν ἁγίοις ἀναπαυόμενος»· καί «περιτομὴ καρδίας ἐν πνεύματι» ὅμοιον τῷ εἰπεῖν «καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν, ἐν τῇ περιτομῇ τοῦ Χριστοῦ»·","english":"Enter the city, and there it will be told to you what you must do.\" \"So they themselves, sent out by the Holy Spirit, went down to Seleucia,\" as if Christ were to say, \"Behold, I send you as sheep among wolves.\" \"For it seemed good to the Holy Spirit to impose no other burden except what is necessary,\" as if he were to say, \"I say not I, but the Lord, that a woman should not be separated from her husband.\" \"They passed through Phrygia and the Galatian region, being prevented by the Holy Spirit from speaking the word in Asia; and when they came to Mysia, they attempted to go into Bithynia, and the Spirit did not allow them,\" as if Christ were to say, \"Go and baptize all nations,\" or \"Do not carry a bag, a staff, or sandals.\" \"Who, it says, told Paul through the Spirit not to go up to Jerusalem,\" or Agabus, \"The Holy Spirit says this: the man to whom this belt belongs,\" similar to when Paul said, \"If you seek a test of the Christ speaking in me?\" or \"Remember the words of the Lord, that he himself said, it is better to give than to receive.\" \"And now behold, I go bound by the Spirit,\" as if he were to say, \"Paul, a prisoner of Jesus Christ.\" \"But the Spirit testifies to me, saying in each city,\" similar to saying, \"The Lord testifies to my soul that I do not lie.\" \"In power according to the Spirit of holiness,\" similar to saying, \"Holy is he who rests among holy ones.\" And \"circumcision of heart in spirit,\" similar to saying, \"And you were circumcised with a circumcision not made by hands, in the stripping away of the body of sins, in the circumcision of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς ἂν εἴποι Χριστός","severity":"info","text":"Epiphanius repeatedly uses the formula 'as if Christ were to say' to introduce hypothetical sayings of Christ that parallel the actions of the Holy Spirit in the Acts narrative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴσελθε εἰς τὴν πόλιν κἀκεῖ λαληθήσεταί σοι τί σε δεῖ ποιεῖν","severity":"info","text":"This phrase echoes Acts 9:6 (or similar) where Paul is directed by a vision; Epiphanius uses it to illustrate the Holy Spirit's guidance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελεύκειαν","severity":"info","text":"This alludes to Acts 13:4, where Barnabas and Saul are sent by the Holy Spirit to Seleucia; Epiphanius adapts it to his argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ βαστάζετε πήραν μὴ ῥάβδον μηδὲ ὑποδήματα","severity":"info","text":"This echoes Jesus' instructions to the apostles in Matthew 10:10 (or similar) about traveling light; Epiphanius uses it to show the Spirit's commands.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄγαβος","severity":"info","text":"Agabus is a prophet in Acts 21:10-11 who predicts Paul's imprisonment; Epiphanius cites him to demonstrate the Spirit's prophetic role.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περιτομὴ καρδίας ἐν πνεύματι","severity":"info","text":"This phrase, 'circumcision of heart in spirit,' is a spiritual metaphor for inner purification, paralleling Paul's language in Romans 2:29.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a series of loosely connected scriptural paraphrases and hypothetical sayings; the exact source of each quotation is not always clear, and some may be Epiphanius's own compositions."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"«εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν» ὅμοιον τῷ εἰπεῖν «καθὼς ἐλάβετε Χριστόν, ἐν αὐτῷ περιπατεῖτε» καί «πνεῦμα κυρίου ἐλάλησεν ἐν ἐμοὶ καὶ λόγος αὐτοῦ ἐν τῷ στόματί μου»· καί «τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες» ὅμοιον τῷ εἰπεῖν «ἀπαρχὴ Χρι68.14 στός»· «ἀλλ' αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει ὑπὲρ ἡμῶν» ὅμοιον τῷ εἰπεῖν «ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν»· «ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἁγιασθεῖσα ἐν πνεύματι ἁγίῳ» ὅμοιον τῷ εἰπεῖν «ὁ δὲ κύριος ἁγιάσαι ὑμᾶς, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ»· «ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ» ὅμοιον τῷ εἰπεῖν «ὅτε εὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου διὰ τῆς χάριτος αὐτοῦ ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί»· «ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ θεοῦ» ὅμοιον τῷ εἰπεῖν «ἑαυτοὺς δοκιμάζετε εἰ ὁ Χριστὸς ἐν ὑμῖν»· «ναὸς τοῦ θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν» ὅμοιον τῷ εἰπεῖν «ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μοι λαός».","english":"If the spirit of God dwells in you\" is similar to saying \"just as you received Christ, walk in him\" and \"the spirit of the Lord spoke in me and his word is in my mouth\"; and \"having the firstfruits of the spirit\" is similar to saying \"Christ is the firstfruit\"; \"but the spirit itself intercedes on our behalf\" is similar to saying \"who is at the right hand of God, who also intercedes on our behalf\"; \"so that the offering of the nations may be acceptable, sanctified by the holy spirit\" is similar to saying \"but the Lord sanctify you, that you may be pure and unhindered until the day of Christ\"; \"and God revealed to us through his spirit\" is similar to saying \"when the one who separated me from my mother's womb deigned to reveal his son in me through his grace\"; \"and we did not receive the spirit of the world, but the spirit from God\" is similar to saying \"test yourselves whether Christ is in you\"; \"you are a temple of God and the spirit of God dwells in you\" is similar to saying \"I will dwell in them and walk among them, and I will be their god and they will be my people.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν","severity":"info","text":"Epiphanius constructs a series of parallel clauses, each introduced by a quoted phrase followed by 'ὅμοιον τῷ εἰπεῖν' (similar to saying) and a corresponding scriptural or theological parallel.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου ἐλάλησεν ἐν ἐμοὶ καὶ λόγος αὐτοῦ ἐν τῷ στόματί μου","severity":"info","text":"This phrase echoes Old Testament prophetic language, e.g., Numbers 23:5 LXX, where Balaam says 'the spirit of the Lord spoke in me'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπαρχὴ Χριστός","severity":"info","text":"The phrase 'Christ is the firstfruit' alludes to 1 Corinthians 15:20, 23, where Paul describes Christ as the 'firstfruits' of the resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν","severity":"info","text":"This refers to Christ's intercession at the right hand of God, a motif from Romans 8:34 and Hebrews 7:25.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μοι λαός","severity":"info","text":"This divine promise echoes the covenant language of Exodus 29:45-46 LXX, where God says he will dwell among the people and be their God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ","severity":"info","text":"The Greek text has a rough breathing on 'ἡμῖν' (ἡμῖν), which is a scribal or typographical variant; the standard form is 'ἡμῖν' with smooth breathing.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted phrases (whether from a specific lost work or Epiphanius's own composition) is not identified in the text.","The phrase 'the one who separated me from my mother's womb' is ambiguous in reference, possibly alluding to a prophetic call narrative (e.g., Jeremiah 1:5)."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"Ἀλλὰ καὶ τὴν δικαίωσιν ἐξ ἀμφοῖν λέγει καὶ τὴν χάριν· «δικαιωθέντες δὲ ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν» ὅμοιον τῷ εἰπεῖν «δικαιωθέντες δὲ ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ»· «οὐδεὶς δύναται εἰπεῖν κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύματι ἁγίῳ» καὶ οὐδεὶς δύναται πνεῦμα ἅγιον λαβεῖν ἢ παρὰ κυρίου «διαιρέσεις δὲ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ πνεῦμα, καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος, καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι» καί «ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος»· καί «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως» ὅμοιον τῷ εἰπεῖν «ἢ παραζηλοῦμεν τὸν κύριον, μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν»· «τὸ δὲ πνεῦμα ῥητῶς λέγει» ὅμοιον τῷ εἰπεῖν «τάδε λέγει κύριος παντοκράτωρ»· καί «τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν» ὅμοιον τῷ εἰπεῖν «ἐάν τις ἐμοὶ ἀνοίξῃ, εἰσέλθω ἐγὼ καὶ ὁ","english":"But he speaks of justification from both and grace: \"having been justified in the name of our Lord Jesus Christ and in the spirit of our God\" is similar to saying \"having been justified by faith, we have peace with God through our Lord Jesus Christ\"; \"no one can say 'Lord Jesus' except in the Holy Spirit\" and no one can receive the Holy Spirit except from the Lord; \"there are divisions of gifts, but the same spirit, and there are divisions of ministries, but the same Lord, and there are divisions of operations, but the same God who works all things in all\"; and \"from glory to glory, just as from the Lord of the spirit\"; and \"do not grieve the Holy Spirit, in whom you were sealed for the day of redemption\" is similar to saying \"or do we provoke the Lord? Are we not stronger than him?\"; \"the spirit expressly says\" is similar to saying \"thus says the Lord Almighty\"; and \"my spirit stands in your midst\" is similar to saying \"if someone opens to me, I and the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιωθέντες δὲ ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν","severity":"info","text":"Epiphanius cites a phrase not found verbatim in the New Testament; it may be a conflation of baptismal or liturgical formulas (cf. 1 Cor 6:11; Rom 5:1-2).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς δύναται εἰπεῖν κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύματι ἁγίῳ","severity":"info","text":"This echoes 1 Cor 12:3, but the wording is adapted; Epiphanius likely paraphrases to stress the necessity of the Holy Spirit for confessing Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαιρέσεις δὲ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ πνεῦμα, καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος, καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν","severity":"info","text":"A composite citation blending 1 Cor 12:4-6 and Eph 4:6, emphasizing unity of divine agency amid diversity of gifts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως","severity":"info","text":"Likely a baptismal exhortation; the phrase 'sealed for the day of redemption' recalls 2 Cor 1:22 and Rom 8:23, but is not a direct biblical quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of parallel analogies: each statement about the Holy Spirit is matched with a statement about Christ or God, reinforcing Epiphanius' argument for consubstantiality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence at the end of the passage; the English draft shows the same truncation, indicating a lacuna in the manuscript or edition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural citations is uncertain; they may be paraphrases or conflations rather than exact quotations.","The final sentence is incomplete, leaving the intended parallel unclear."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"πατὴρ καὶ μονὴν παρ' αὐτῷ ποιησόμεθα»· Ἠσαΐας δέ «καὶ ἐπ' αὐτὸν πνεῦμα θεοῦ», ὁ δὲ Χριστός «πνεῦμα κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέ με» καί «Ἰησοῦν τὸν ἀπὸ Ναζαρέτ, ὃν ἔχρισεν ὁ θεὸς πνεύματι ἁγίῳ» ἤ «κύριος ἀπέσταλκέ με καὶ τὸ πνεῦμα αὐτοῦ». φανερὰ δὲ καὶ ἡ φωνὴ τῶν Σεραφίμ, κράζουσα «ἅγιος ἅγιος ἅγιος κύριος Σαβαώθ». ἐὰν δὲ ἀκούσῃς ὅτι «τῇ δεξιᾷ τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος λαβὼν παρὰ τοῦ πατρός» ἤ «περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατε» ἢ ὅτι «τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον» ἢ ὅτι αὐτὸς λέγει «μὴ μεριμνήσητε τί εἴπητε, ὅτι τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν» ἤ «εἰ δὲ ἐν πνεύματι θεοῦ ἐκβάλλω τὰ δαιμόνια» ἤ «ὁ δὲ βλασφημῶν εἰς τὸ πνεῦμα τὸ ἅγιον οὐκ ἀφεθήσεται αὐτῷ» καὶ τὰ ἑξῆς, ἤ «πάτερ, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου» καὶ τὰ ἑξῆς ἤ «τὸ παιδίον ηὔξανε καὶ ἐκραταιοῦτο τῷ πνεύματι» ἤ «Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου» ἤ «ὑπέστρεψεν Ἰησοῦς τῇ δυνάμει τοῦ πνεύματος» ἤ «τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν» ὅμοιον τῷ εἰπεῖν «ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν» ἤ «κἀγὼ παρακαλέσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας» ἤ «διὰ τί ἐπλήρωσε τὴν καρδίαν σου ὁ Σατανᾶς τῷ Ἀνανίᾳ Πέτρος ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον;» καὶ μετὰ ταῦτα «οὐκ ἀνθρώποις ἐψεύσω, ἀλλὰ τῷ θεῷ», ἄρα θεὸς ἐκ θεοῦ καὶ θεὸς τὸ πνεῦμα τὸ ἅγιον, ᾧ ἐψεύσαντο οἱ τοῦ τιμήματος τοῦ χωρίου νοσφισάμενοι ἤ «ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι»–τούτου μεῖζον οὐκ ἔχω λέγειν. θεὸς δὲ καὶ ὁ υἱός·","english":"Father and we will make our dwelling with him.” And Isaiah: “and upon him the spirit of God.” And Christ: “the spirit of the Lord is upon me, for which reason he anointed me,” and “Jesus of Nazareth, whom God anointed with the Holy Spirit,” or “the Lord has sent me and his spirit.” And the voice of the Seraphim is also clear, crying out: “Holy, holy, holy, Lord Sabaoth.” But if you hear that “having been raised by the right hand of God and having received the promise of the spirit from the Father,” or “to await the promise of the Father which you heard,” or that “the spirit casts him out into the desert,” or that he himself says: “Do not be anxious about what you say, for the spirit of my Father is speaking in you,” or “if I cast out demons by the spirit of God,” or “he who blasphemes against the Holy Spirit will not be forgiven,” and so forth, or “Father, I will entrust my spirit into your hands,” and so forth, or “the child grew and was strengthened in spirit,” or “Jesus, full of the Holy Spirit, returned from the Jordan,” or “Jesus returned by the power of the spirit,” or “that which is born from the spirit is spirit,” similar to saying “that which came to be in him was life,” or “and I will call upon the Father, and he will give you another Paraclete, the spirit of truth,” or “why did Satan fill your heart, Ananias, for Peter to make you lie to the Holy Spirit?” and after this: “you did not lie to men, but to God.” Therefore, God from God and God the Holy Spirit, to whom those who embezzled the price of the field lied, or “he who was manifested in flesh was justified in spirit”—I have nothing greater to say than this. And the Son is God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος ἅγιος ἅγιος κύριος Σαβαώθ","severity":"info","text":"The Trisagion from Isaiah 6:3 (LXX) is cited as the voice of the Seraphim, a standard liturgical and theological proof-text for Trinitarian doxology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου ἐπ' ἐμέ","severity":"info","text":"Epiphanius attributes to Christ a saying echoing LXX Isaiah 61:1, linking the Spirit's anointing to messianic identity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ βλασφημῶν εἰς τὸ πνεῦμα τὸ ἅγιον οὐκ ἀφεθήσεται αὐτῷ","severity":"info","text":"A clear reference to Mark 3:29 (or synoptic parallel), warning against blasphemy against the Holy Spirit, used to assert the Spirit's divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παράκλητον","severity":"info","text":"Paraclete (John 14:16) is cited as the Spirit of truth, a key Johannine term for the Holy Spirit as advocate, reinforcing the Spirit's divine agency.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural quotations and allusions, each introduced by ἤ or similar, building a cumulative argument for the divinity of the Holy Spirit and the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius's use of these proof-texts reflects fourth-century anti-Pneumatomachian polemic, defending the consubstantiality of the Holy Spirit against those who denied it.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text presents a series of loosely connected scriptural citations; the exact source of some (e.g., 'the spirit casts him out into the desert') is uncertain, possibly from apocryphal or lost works. The reading assumes they are canonical or widely known in Epiphanius's milieu."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"«ἐξ ὧν» φησίν «ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων θεός», «πίστευσον», φησίν, «εἰς τὸν κύριον Ἰησοῦν καὶ σωθήσῃ» καί «ἐλάλησε», φησίν, «αὐτοῖς τὸν λόγον τοῦ κυρίου», «ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν αὐτοῖς τράπεζαν καὶ ἠγαλλιάσατο πανοικὶ πεπιστευκὼς τῷ θεῷ» ἢ ὅτι «ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος» ἤ «ἵνα τὴν διδασκαλίαν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμήσωσιν» ἤ «ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ καὶ σωτῆρος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς» ἤ «προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ». ἡ αὐτὴ δὲ ἡ διακονία τοῦ πνεύματος καὶ τοῦ Λόγου· «προσέχετε», φησίν, «ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς ἔθετο τὸ πνεῦμα τὸ ἅγιον ἐπισκόπους ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ» ὅμοιον τῷ εἰπεῖν «χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν».","english":"From which,” he says, “Christ according to the flesh, the God who is over all,” “Believe,” he says, “in the Lord Jesus and you will be saved,” and “He spoke,” he says, “to them the word of the Lord,” “And having brought them up into the house, he set before them a table and rejoiced with his whole household, having believed in God,” or that “In the beginning was the Word, and the Word was with God, and the Word was God,” or “So that they might adorn the teaching of our savior God,” or “For the grace of God and savior appeared to all men, instructing us,” or “Receiving the blessed hope and epiphany of the glory of the great God and our savior Jesus Christ.” And the ministry of the Spirit and of the Word is the same: “Pay attention,” he says, “to yourselves and to the whole flock, in which the Holy Spirit placed you as bishops to shepherd the church of God,” similar to saying, “I have gratitude to the one who strengthened me, Christ Jesus our Lord, because he considered me faithful, placing me into ministry.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural and liturgical quotations, each introduced by φησίν or ἤ, building a cumulative argument for the divinity of Christ and the unity of Spirit and Word.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ Λόγος","severity":"info","text":"This is a paraphrase of John 1:1, a key prooftext for the divinity of the Logos, here used to assert Christ's coequal divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσέχετε...ἐπισκόπους ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ","severity":"info","text":"This echoes 1 Timothy 3:1-2, where Paul instructs Timothy on the role of bishops, here adapted to emphasize the Holy Spirit's appointment of church leaders.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διακονία","severity":"info","text":"The term διακονία (ministry/service) is used twice, linking the ministry of the Spirit and the Word, and the personal ministry of the speaker, underscoring a unified divine economy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The catena style reflects Epiphanius's method of compiling testimonia (collections of prooftexts) to refute Arian and Pneumatomachian views, asserting the full divinity of Christ and the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ καὶ σωτῆρος' as 'the grace of God and savior appeared', but the Greek could also be read as 'the grace of the God and savior', affecting the identification of the savior.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is not always identified; some may be from lost works or liturgical texts, making verification difficult.","The phrase 'ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ καὶ σωτῆρος' is ambiguous: it could mean 'the grace of God and savior' (two entities) or 'the grace of the God and savior' (one entity)."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":109,"ref":"p109","source":"Συνεργεῖ τοίνυν, ὡς ἀποδέδεικται, τῷ πατρὶ ὁ υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον· «τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν». προσκυνητὸν δὲ τὸ πνεῦμα τὸ ἅγιον· «τοὺς γὰρ προσκυνοῦντας θεῷ ἐν πνεύματι δεῖ προσκυνεῖν καὶ ἀληθείᾳ.» εἰ δὲ συνεργεῖ ταῦτα, κτίσις κτίσιν οὐκ ἐργάζεται οὐδὲ κτιστὴ ἡ θεότης γίνεται οὐδὲ ἐν μέτρῳ ἢ περιοχῇ θεὸς γινώσκεται. ἔστι γὰρ ἀπερίγραφος ἀχώρητος ἀπερινόητος, πάντα περιέχων τὰ ποιήματα τοῦ θεοῦ. οὐδὲ λατρευτὴ ἡ κτίσις· «ἐλάτρευσαν, γάρ φησιν, τῇ κτίσει παρὰ τὸν κτίσαντα καὶ ἐμωράνθησαν». πῶς γὰρ οὐ μωρὸν κτίσιν θεολογεῖν ἀθετεῖν τε τὴν πρώτην ἐντολὴν τὴν λέγουσαν «ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν»· «οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος». ἐν γραφαῖς δὲ ἁγίαις διάφορα ὀνόματα καλεῖται πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, πατρὸς μὲν πατὴρ παντοκράτωρ πατὴρ ἁπάντων πατὴρ Χριστοῦ· υἱοῦ δὲ Λόγος Χριστὸς φῶς ἀληθινόν· τοῦ δὲ ἁγίου πνεύματος παράκλητος πνεῦμα ἀληθείας πνεῦμα θεοῦ πνεῦμα Χριστοῦ. ἔτι τοίνυν ὁ θεὸς νοεῖται καὶ πατὴρ φῶς,","english":"The Son and the Holy Spirit, then, cooperate with the Father, as has been demonstrated: \"For by the word of the Lord the heavens were made firm, and by the spirit of his mouth all their power.\" And the Holy Spirit is to be worshipped: \"For those who worship God must worship in spirit and truth.\" If these cooperate, creation does not produce creation, nor does the divinity become created, nor is God known by measure or circumscription. For he is unconfined, uncontained, incomprehensible, containing all the works of God. Nor is creation to be worshipped: \"For they worshipped,\" it says, \"the creation instead of the creator, and they were foolish.\" For how is it not foolish to theologize about creation and to reject the first commandment which says, \"Hear, O Israel, the Lord your God, the Lord is one\"; \"There shall not be in you a new god.\" In the holy scriptures, different names are called for the Father, the Son, and the Holy Spirit: for the Father, Father Almighty, Father of all, Father of Christ; for the Son, Logos, Christ, true light; for the Holy Spirit, Paraclete, Spirit of truth, Spirit of God, Spirit of Christ. Further, then, God is conceived as Father, light,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ γὰρ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν","severity":"info","text":"A composite citation: the first part echoes Psalm 33:6 LXX (οἱ οὐρανοὶ ἐστερεώθησαν), the second part adapts Psalm 33:6b LXX (τῷ πνεύματι τοῦ στόματος αὐτοῦ). Epiphanius uses it to argue for the cooperation of Son and Spirit with the Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοὺς γὰρ προσκυνοῦντας θεῷ ἐν πνεύματι δεῖ προσκυνεῖν καὶ ἀληθείᾳ","severity":"info","text":"Likely a paraphrase of John 4:24, where Jesus says God is spirit and truth. Epiphanius adapts it to mandate worship of the Holy Spirit as divine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλάτρευσαν, γάρ φησιν, τῇ κτίσει παρὰ τὸν κτίσαντα καὶ ἐμωράνθησαν","severity":"info","text":"A loose citation of Romans 1:25, which speaks of exchanging the truth about God for a lie. Epiphanius applies it to condemn worship of creation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν","severity":"info","text":"A conflation of Deuteronomy 6:4 (the Shema) and the monotheistic formula from Deuteronomy 6:4 LXX. Epiphanius uses it to assert the oneness of God against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος","severity":"info","text":"A citation of Exodus 20:3 LXX, part of the prohibition against new gods. Epiphanius applies it to reject any novel or created divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκυνητὸν","severity":"info","text":"The adjective προσκυνητὸν (to be worshipped) is applied to the Holy Spirit, a strong anti-Arian claim. Epiphanius insists the Spirit is not a creature but an object of worship alongside the Father and Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is continuous; the English draft breaks at 'light' mid-sentence. The passage likely continues with further predicates of God."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"ἀλλ' ὡς ὑπέρλαμπρον, δύναμις σοφία ζωή. εἰ δὲ φῶς ὁ θεὸς καὶ πατήρ, φῶς ἄρα ἐκ φωτὸς ὁ υἱὸς καὶ διὰ τοῦτο «φῶς οἰκῶν τὸ ἀπρόσιτον». δύναμις δὲ ὅλος ὁ θεὸς καὶ διὰ τοῦτο ὁ υἱὸς «κύριος τῶν δυνάμεων»· σοφία ὅλος ὁ θεός, οὐκοῦν σοφία ὁ υἱὸς ἐκ σοφίας, «ἐν ᾧ πάντες οἱ θησαυροὶ τῆς σοφίας ἀπόκρυφοι»· ζωὴ δὲ ὅλος ὁ θεός, οὐκοῦν ζωὴ ἐκ ζωῆς ὁ υἱός· «ἐγὼ γάρ εἰμι ἡ ἀλήθεια καὶ ἡ ζωή». τὸ δὲ ἅγιον πνεῦμα παρὰ ἀμφοτέρων, πνεῦμα ἐκ πνεύματος. «πνεῦμα γὰρ ὁ θεός», † θεότης χαρισμάτων ἐστὶ δοτήρ, ἀληθέστατον φωτιστικὸν παράκλητον βουλευμάτων τοῦ πατρὸς ἀγγελτικόν. ὡς γὰρ ὁ υἱός «μεγάλης βουλῆς ἄγγελος», οὕτω καὶ τὸ πνεῦμα τὸ ἅγιον. «ἀλλ' ἐλάβομεν» φησί «πνεῦμα θεοῦ, ἵνα ἴδωμεν τὰ χαρισθέντα ἡμῖν ὑπὸ θεοῦ, ἃ καὶ λαλοῦμεν, οὐκ ἐν πειθοῖ σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει πνεύματος θεοῦ, πνευματικοῖς πνευματικὰ συγκρίνοντες».\n\nἈλλ' ἐρεῖ τις· οὐκοῦν φαμὲν δύο εἶναι υἱούς, καὶ πῶς μονογενής; «μενοῦν γε, σὺ τίς εἶ ὁ ἀντιλογιζόμενος τῷ θεῷ;» εἰ γὰρ τὸν μὲν υἱὸν καλεῖ τὸν ἐξ αὐτοῦ, τὸ δὲ ἅγιον πνεῦμα τὸ παρ' ἀμφοτέρων, ἃ μόνον πίστει νοούμενα ὑπὸ τῶν ἁγίων φωτεινὰ φωτοδότα φωτεινὴν τὴν ἐνέργειαν ἔχει συμφωνίαν τε πρὸς αὐτὸν τὸν «πατέρα» ποιεῖται «φωτός», πίστει ἄκουε, ὦ οὗτος, ὅτι ὁ πατὴρ ἀληθοῦς υἱοῦ ἐστι πατήρ, φῶς ὅλος, καὶ ὁ υἱὸς ἀληθοῦς πατρὸς υἱός, φῶς ἐκ φωτός, οὐχ ὡς τὰ ποιητὰ ἢ κτιστὰ προσηγορίᾳ μόνῃ· καὶ πνεῦμα ἅγιον πνεῦμα ἀληθείας ἐστί, φῶς τρίτον παρὰ πατρὸς καὶ υἱοῦ. τὰ δ' ἄλλα πάντα θέσει ἢ κλήσει, οὐχ ὅμοια τούτοις ἐνεργείᾳ ἢ δυνάμει ἢ φωτὶ ἢ ἐννοίᾳ·","english":"but as superluminous, power, wisdom, life. If God and Father is light, then the Son is light from light, and because of this, \"light dwelling in the unapproachable.\" And the whole God is power, and because of this the Son is \"Lord of the powers.\" The whole God is wisdom, therefore the Son is wisdom from wisdom, \"in whom are all the hidden treasures of wisdom.\" And the whole God is life, therefore the Son is life from life: \"For I am the truth and the life.\" And the Holy Spirit is from both, spirit from spirit. \"For God is spirit,\" † the giver of the gifts of divinity, most truly illuminating, the Paraclete, the messenger of the Father's counsels. For just as the Son is \"angel of great counsel,\" so also is the Holy Spirit. \"But we have received,\" he says, \"the spirit of God, that we might see the gifts given to us by God, which we also speak, not in persuasive words of wisdom, but in demonstration of the spirit of God, comparing spiritual things with spiritual.\"\n\nBut someone will say: Do we then say there are two sons, and how is he only-begotten? \"Nay, who are you to argue with God?\" For if he calls the one from himself the Son, and the Holy Spirit the one from both, which are understood only by faith, luminous, light-giving, having a luminous energy and making harmony with the \"Father\" of \"light\" himself, listen by faith, O man, that the Father is father of a true Son, wholly light, and the Son is son of a true Father, light from light, not like things made or created in name only; and the Holy Spirit is a spirit of truth, a third light from Father and Son. But all other things are by position or appellation, not like these in energy or power or light or concept.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"φῶς ἐκ φωτός","severity":"info","text":"The phrase 'light from light' echoes the Nicene Creed's 'φῶς ἐκ φωτός', affirming the Son's consubstantiality with the Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος τῶν δυνάμεων","severity":"info","text":"The title 'Lord of the powers' alludes to the Septuagint (e.g., Ps 24:8 LXX), where God is called 'κύριος τῶν δυνάμεων'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ γάρ εἰμι ἡ ἀλήθεια καὶ ἡ ζωή","severity":"info","text":"This is a direct quotation of John 14:6, where Jesus identifies himself as 'the truth and the life'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα ἐκ πνεύματος","severity":"info","text":"Epiphanius adapts the Nicene language of 'light from light' to the Holy Spirit, asserting the Spirit's procession from both Father and Son, a point of contention in later Trinitarian debates.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: each divine attribute (light, power, wisdom, life) is predicated of the whole God, then applied to the Son, establishing a chain of identity and derivation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† θεότης χαρισμάτων ἐστὶ δοτήρ","severity":"caution","text":"The Greek text is corrupt here (marked with †); the phrase likely means 'the giver of the gifts of divinity', but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα ἐκ πνεύματος' could be read as implying the Spirit's derivation from the Father alone or from both Father and Son; Epiphanius clarifies it as 'from both'.","The corrupt passage '† θεότης χαρισμάτων ἐστὶ δοτήρ' leaves the precise role of the Holy Spirit ambiguous."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"ὡς ἂν εἴποι τις «υἱοὺς ἐγέννησα καὶ ὕψωσα» ἢ ὡς ἂν εἴποι τις «ἐγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες» ἢ ὡς ἂν εἴποι τις «ὁ τετοκὼς βώλους δρόσου» ἢ ὡς ἂν εἴποι τις «ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς» ἢ ὡς ἂν εἴποι τις «ἐγὼ ὁ στερεῶν βροντὴν καὶ κτίζων πνεῦμα». οὐ γὰρ ὡς οἱ λοιποὶ πατέρες ἢ πατριάρχαι ὁ ἀληθινὸς πατὴρ ἀρξάμενος τοῦ εἶναι πατὴρ ἢ ἐκλείπων ποτὲ τῷ χρόνῳ τοῦ εἶναι πατήρ. εἰ γὰρ ἄρχεται τοῦ εἶναι πατήρ, υἱὸς ἄρα ἦν ποτε ἑτέρου πατρὸς πρὸ τοῦ εἶναι αὐτὸν πατέρα μονογενοῦς· καθ' ὁμοιότητα δὲ πατέρες πατέρων νοοῦνται τέκνα καὶ εἰς ἄπειρον τὸν ἀληθῶς πατέρα τῆς ἀρχαιολογίας εὑρεῖν ἔστιν. οὐδὲ ὡς τὰ λοιπὰ τέκνα θέσει ὁ υἱὸς ὁ ἀληθινός, νέος τοῦ εἶναι υἱός. εἰ γὰρ νέος τοῦ εἶναι υἱός, ἦν ποτε χρόνος ὅτε οὐκ ἦν ὁ πατὴρ πατὴρ μονογενοῦς. οὐδὲ ὡς τὰ λοιπὰ πνεύματα τὸ πνεῦμα τῆς ἀληθείας κτιστὸν ἢ ποιητόν, οὐδὲ ὡς οἱ λοιποὶ ἄγγελοι «ὁ τῆς μεγάλης βουλῆς ἄγγελος» καλεῖται. ἃ μὲν γὰρ ἀρχὴν καὶ τέλος ἔχει, ἃ δ' ἀνεπινόητον ἔχει τὴν ἀρχὴν καὶ τὸ κράτος· καὶ ἃ μὲν κτίζει τὰ πάντα εἰς ἀπείρους αἰῶνας, συνεργοῦντα τῷ πατρί, ἃ δὲ κτίζεται ὑπὸ τούτων, ὡς ἂν ἐθέλοιεν· καὶ ἃ μὲν λατρεύει τούτοις, ἃ δὲ λατρευτὰ ὑπὸ τῶν ὅλων κτισμάτων· καὶ ἃ μὲν ἰᾶται τὰ ποιήματα, ἃ δὲ τὴν ἴασιν λαμβάνει παρ' αὐτῶν· καὶ ἃ μὲν κρίνεται κατ' ἀξίαν, ἃ δὲ τὴν κρίσιν ἔχει τὴν δικαίαν· καὶ ἃ μὲν ἐν χρόνῳ ἐστίν, ἃ δὲ οὐκ ἐν χρόνῳ τυγχάνει· καὶ ἃ μὲν φωτίζει τὰ πάντα, ἃ δὲ φωτίζεται ὑπὸ τούτων· καὶ ἃ μὲν καλεῖ νηπίους εἰς ὕψος, ἃ δὲ καλεῖται ὑπὸ τοῦ τελείου·","english":"as if one were to say, \"I have begotten sons and raised them up,\" or as if one were to say, \"I said, you are gods and all sons of the Most High,\" or as if one were to say, \"the one who has begotten clods of dew,\" or as if one were to say, \"from whom is every fatherland in the heavens and on earth,\" or as if one were to say, \"I am the one who strengthens thunder and creates wind.\" For the true Father is not like the other fathers or patriarchs, having begun to be a father or ceasing at some time to be a father. For if he begins to be a father, then the Son was once the son of another father before he himself was father of the only-begotten; and by analogy, fathers of fathers are understood as children, and one can find the true father of the archeology ad infinitum. Nor is the true Son like the other children by adoption, new to being a son. For if he is new to being a son, there was once a time when the Father was not father of the only-begotten. Nor is the Spirit of truth like the other spirits, created or made, nor is the \"angel of the great council\" called like the other angels. For some have a beginning and an end, while others have an inconceivable beginning and power; and some create all things for infinite ages, working together with the Father, while others are created by these, as they might wish; and some serve these, while others are served by all creatures; and some heal the creations, while others receive healing from them; and some are judged according to merit, while others have just judgment; and some are in time, while others are not in time; and some illuminate all things, while others are illuminated by these; and some call infants to the height, while others are called by the perfect one.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱοὺς ἐγέννησα καὶ ὕψωσα","severity":"info","text":"Epiphanius cites a scriptural-sounding phrase, but it is not a direct quotation from the canonical Bible; it may echo LXX Psalm 88 (89):21 or similar passages about divine sonship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες","severity":"info","text":"This phrase is not found in the canonical Bible; it may be a paraphrase of LXX Psalm 81:6 or a citation from a non-canonical source, possibly the 'Testament of the Twelve Patriarchs' or a gnostic text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τετοκὼς βώλους δρόσου","severity":"info","text":"This phrase is not biblical; it likely derives from Greek mythological or philosophical imagery (e.g., Orphic hymns) to illustrate a false conception of divine generation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς","severity":"info","text":"This echoes LXX Psalm 103:24 (104:24) or similar passages about God as source of all lineage, but is not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ὁ στερεῶν βροντὴν καὶ κτίζων πνεῦμα","severity":"info","text":"This phrase is not biblical; it may be a parody of divine attributes from Greek mythology (e.g., Zeus as thunderer) or from apocryphal traditions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τῆς μεγάλης βουλῆς ἄγγελος","severity":"info","text":"This title, 'angel of the great council,' is a Christological epithet found in early Christian literature (e.g., Shepherd of Hermas, Similitude 5) and in some gnostic texts, identifying the Son as a high angelic being.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text lists several non-canonical sayings; their exact sources are uncertain, possibly from apocryphal or heretical writings that Epiphanius is refuting.","The phrase 'υἱοὺς ἐγέννησα καὶ ὕψωσα' could be a loose citation of LXX Psalm 88:21 but is not verbatim."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"καὶ ἃ μὲν χαρίζεται πᾶσιν, ἃ δὲ χαρίσματα λαμβάνει· καὶ καθάπαξ εἰπεῖν, ἃ μὲν ἐξυμνεῖ τὴν ἁγιότητα ἐν οὐρανοῖς οὐρανῶν καὶ λοιποῖς ἀοράτοις τόποις, ἃ δὲ ἐξυμνούμενα τὰ δῶρα ἀξίως παρέχει τοῖς ἀξίοις.\n\nΠνεύματα δὲ πλεῖστά φησιν ἡ γραφή· «ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα» καί «πάντα τὰ πνεύματα αἰνεῖτε τὸν κύριον». χάρισμα δὲ ἀξίοις δίδοται «διακρίσεως πνευμάτων». ἃ μὲν γὰρ\n\nἐπουράνιά ἐστι, «χαίροντα τῇ ἀληθείᾳ», ἃ δὲ ἐπίγεια, ἀπάτης καὶ πλάνης ἐπιτήδεια, ἃ δὲ ὑπόγεια, ἀβύσσου καὶ σκότους τέκνα· «παρεκάλει» γὰρ τὸ εὐαγγέλιόν φησιν «ἵνα μὴ πέμψῃ αὐτοὺς εἰς τὴν ἄβυσσον ἀπελθεῖν»· ὡσαύτως δὲ καὶ τοῖς πνεύμασιν ἐπέτασσε καὶ πνεύματα δὲ ἐξεδίωκε λόγῳ καί «οὐκ εἴα αὐτὰ λαλεῖν». λέγεται δὲ «πνεῦμα κρίσεως καὶ πνεῦμα καύσεως», λέγεται καὶ πνεῦμα κόσμου «ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν» φησί καὶ πνεῦμα δὲ ἀνθρώπου «τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου;» καὶ «πνεῦμα πορευόμενον καὶ οὐκ ἐπιστρέφον»· «ὅτι πνεῦμα διῆλθεν ἐν αὐτῷ καὶ οὐχ ὑπάρξει» καί «ἀντανελεῖς τὸ πνεῦμα αὐτῶν καὶ ἐκλείψουσι», καὶ πνεῦμα προφητῶν· «πνεύματα δὲ προφητῶν φησί προφήταις ὑποτάσσεται» καί «ἰδοὺ πνεῦμα ψευδὲς ἔστη ἐνώπιον κυρίου καὶ εἶπεν αὐτῷ, ἐν τίνι ἀπατήσεις τὸν Ἀχαάβ;","english":"And some things are granted to all, while others receive gifts; and to speak once for all, some things hymn holiness in the heavens of heavens and other invisible places, while other things, being hymned, worthily provide gifts to the worthy.\n\nNow Scripture speaks of very many spirits: \"He who makes his angels spirits and his ministers a flame of fire,\" and \"All you spirits, praise the Lord.\" And a gift is given to the worthy, \"of discernment of spirits.\" For some are\n\nheavenly, \"rejoicing in the truth,\" while others are earthly, suited for deceit and error, and others are subterranean, children of the abyss and darkness; for the Gospel says, \"he besought that he not send them to go into the abyss\"; and likewise he commanded the spirits and drove out spirits with a word, and \"he did not allow them to speak.\" And it is said, \"spirit of judgment and spirit of burning,\" and it is said, spirit of the world, \"but we,\" it says, \"did not receive the spirit of the world,\" and also spirit of man, \"for who among men knows the things of man, except the spirit of man?\" and \"a spirit that goes and does not return\"; \"because a spirit passed through him and will not exist,\" and \"you will destroy their spirit and they will cease,\" and spirit of prophets: \"spirits of prophets,\" it says, \"are subject to prophets,\" and \"behold, a false spirit stood before the Lord and said to him, 'With what will you deceive Ahab?'","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πνεύματα","severity":"info","text":"The passage shifts from a general discussion of gifts and hymns to a catalog of scriptural references about spirits, introduced by 'Now Scripture speaks of very many spirits.'","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα","severity":"info","text":"This quotation is not a direct biblical citation but likely reflects a paraphrase or apocryphal source; Epiphanius often uses such references.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα τὰ πνεύματα αἰνεῖτε τὸν κύριον","severity":"info","text":"This phrase echoes Psalm 148 (LXX) or similar doxological language, but the exact wording is not found in the canonical Psalter.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χάρισμα διακρίσεως πνευμάτων","severity":"info","text":"This phrase, 'gift of discernment of spirits,' is a technical term in early Christian ascetic and charismatic literature, notably in 1 Corinthians 12:10, though not a direct quote.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα κρίσεως καὶ πνεῦμα καύσεως","severity":"info","text":"These terms ('spirit of judgment' and 'spirit of burning') appear in Jewish apocalyptic and early Christian demonological traditions, possibly from the Testament of Solomon or similar works.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ πνεῦμα ψευδὲς ἔστη ἐνώπιον κυρίου","severity":"info","text":"This narrative about a false spirit before the Lord and the deception of Ahab is not in the canonical Old Testament; it may derive from a lost Jewish or Christian apocryphon about the prophet Micaiah (cf. 1 Kings 22).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural quotations is uncertain; they may be from apocryphal or lost works, or Epiphanius's paraphrases.","The phrase 'πνεῦμα πορευόμενον καὶ οὐκ ἐπιστρέφον' is ambiguous in its referent—possibly a demonic or human spirit."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"καὶ ἔσομαι, φησί, πνεῦμα ψευδὲς ἐν τῷ στόματι τῶν προφητῶν», λέγεται δὲ «πνεῦμα κατανύξεως» εἶναι καὶ «πνεῦμα δειλίας» καὶ «πνεῦμα Πύθωνος» καὶ «πνεῦμα πορνείας» καὶ «πνεῦμα καταιγίδος» καὶ «πνεῦμα πολυρρῆμον» καὶ «πνεῦμα ἀσθενείας» καὶ «πνεῦμα ἀκάθαρτον» καὶ «πνεῦμα κωφόν» καὶ «πνεῦμα ἄλαλον» καὶ «πνεῦμα μογγιλάλον» καὶ «πνεῦμα χαλεπὸν λίαν», ὃ καλεῖται λεγεών, καὶ «τὰ πνευματικὰ τῆς πονηρίας». ἄπειρα δὲ τὰ περὶ πνευμάτων λόγια σοφοῖς. ἀλλ' ὥσπερ οἱ πολλοὶ υἱοὶ θέσει ἢ κλήσει οὐκ ἀληθείᾳ δέ, διὰ τὸ ἀρχὴν ἔχειν καὶ τέλος * ἁμαρτητικῶς, οὕτω καὶ πνεύματα πλεῖστα θέσει ἢ κλήσει, κἂν ἁμαρτητικὰ ᾖ, τὸ δὲ ἅγιον πνεῦμα μόνον καλεῖται πνεῦμα πατρὸς καὶ υἱοῦ, «πνεῦμα ἀληθείας» καὶ «πνεῦμα θεοῦ» καὶ «πνεῦμα Χριστοῦ» καὶ «πνεῦμα χάριτος». χαρίζεται γὰρ ἑκάστῳ διαφόρως τὸ ἀγαθόν, «ᾧ μὲν πνεῦμα σοφίας, ᾧ δὲ πνεῦμα γνώσεως, ᾧ δὲ πνεῦμα ἰσχύος, ᾧ δὲ πνεῦμα ἰαμάτων, ᾧ δὲ πνεῦμα προφητείας, ᾧ δὲ πνεῦμα διακρίσεως, ᾧ δὲ γλωσσῶν, ᾧ δὲ ἑρμηνειῶν» καὶ τὰ λοιπὰ χαρίσματα, ὥς φησιν «ἓν δὲ καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἑκάστῳ ὡς βούλεται»· ὅτι «τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με, ὁ θεός» φησὶν ὁ Δαυίδ, ἤ «τὸ πνεῦμα ὅπου θέλει πνεῖ» τὸ ἐνυπόστατον διὰ τῶν τοιούτων τοῦ ἁγίου πνεύματος δεικνὺς ἡμῖν «καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ' οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει» καί «ἐὰν μὴ γεννηθῆτε ἐξ ὕδατος καὶ πνεύματος» ὅμοιον ὡς εἶπε Παῦλος «ἐν γὰρ Χριστῷ Ἰησοῦ ἐγὼ ὑμᾶς ἐγέννησα».","english":"And I will be, he says, a false spirit in the mouth of the prophets, and it is said that there is a spirit of compunction and a spirit of cowardice and a spirit of Python and a spirit of fornication and a spirit of storm and a spirit of much-speaking and a spirit of weakness and an unclean spirit and a deaf spirit and a speechless spirit and a stammering spirit and a very grievous spirit, which is called legion, and the spiritualities of wickedness. The sayings about spirits are infinite to the wise. But just as many sons are sons by adoption or by name but not in truth, because they have a beginning and an end in a sinful manner, so also very many spirits are so by adoption or by name, even if they are sinful, but the Holy Spirit alone is called the spirit of the Father and of the Son, the spirit of truth and the spirit of God and the spirit of Christ and the spirit of grace. For it bestows the good upon each differently, to one a spirit of wisdom, to another a spirit of knowledge, to another a spirit of strength, to another a spirit of healings, to another a spirit of prophecy, to another a spirit of discernment, to another of tongues, to another of interpretations, and the remaining gifts, as he says, one and the same spirit distributing to each as it wills; for your good spirit will lead me, O God, says David, or the spirit blows where it wills, showing us the hypostasis through such things of the Holy Spirit, and you hear its voice, but you do not know whence it comes and whither it goes, and unless you are born of water and spirit, similar to what Paul said, for in Christ Jesus I gave you birth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ψευδὲς ἐν τῷ στόματι τῶν προφητῶν","severity":"info","text":"Epiphanius alludes to 1 Kings 22:22 (LXX), where a spirit is sent to deceive prophets, though the phrasing is adapted.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα Πύθωνος","severity":"info","text":"Python spirit refers to the divinatory spirit associated with the Delphic oracle, used in early Christian polemic against pagan prophecy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεγεών","severity":"info","text":"The term 'legion' echoes Mark 5:9, where a demon identifies itself as 'Legion', indicating a multitude of evil spirits.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα σοφίας ... πνεῦμα γνώσεως","severity":"info","text":"This list of spiritual gifts (wisdom, knowledge, strength, healings, prophecy, discernment, tongues, interpretations) is drawn from 1 Corinthians 12:8-10.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με","severity":"info","text":"A paraphrase of Psalm 143:10 (LXX), where David speaks of God's good spirit leading him.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ γεννηθῆτε ἐξ ὕδατος καὶ πνεύματος","severity":"info","text":"An allusion to John 3:5, where Jesus speaks of being born of water and spirit, here linked to Paul's statement about giving birth in Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα κατανύξεως' (spirit of compunction) is not a standard biblical term; its source is unclear. The reference to Paul's 'ἐν γὰρ Χριστῷ Ἰησοῦ ἐγὼ ὑμᾶς ἐγέννησα' is not a direct quotation from the Pauline corpus; it may be a paraphrase or apocryphal saying."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"περὶ τούτου ὁ κύριος «ὅταν ἔλθῃ ὁ παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ» καί «ἔτι πολλὰ ἔχω λέγειν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. ὅταν ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν. οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἀκούσει λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνός με δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν πάντα».\n\nΕἰ τοίνυν παρὰ τοῦ πατρὸς ἐκπορεύεται καὶ ἐκ τοῦ ἐμοῦ, ὥς φησιν ὁ κύριος, λήψεται, ὃν τρόπον «οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατήρ», οὕτως τολμῶ λέγειν ὅτι οὐδὲ τὸ πνεῦμα εἰ μὴ ὁ υἱὸς ἐξ οὗ λαμβάνει καὶ ὁ πατὴρ παρ' οὗ ἐκπορεύεται καὶ οὐδὲ τὸν υἱὸν καὶ τὸν πατέρα, εἰ μὴ τὸ πνεῦμα τὸ ἅγιον, τὸ δοξάζον ἀληθῶς τὸ διδάσκον τὰ πάντα τὸ μαρτυροῦν περὶ τοῦ υἱοῦ, ὃ παρὰ τοῦ πατρὸς ὃ ἐκ τοῦ υἱοῦ, μόνος ὁδηγὸς ἀληθείας, νόμων ἐξηγητὴς ἁγίων, πνευματικοῦ νόμου ὑφηγητής, προφητῶν καθηγητής, ἀποστόλων διδάσκαλος, εὐαγγελικῶν δογμάτων φωστήρ, ἁγίων ἐκλογεύς, φῶς τὸ ἀληθινὸν ἐξ ἀληθινοῦ φωτός. υἱὸς φυσικὸς υἱὸς ἀληθὴς υἱὸς γνήσιος, μόνος ἐκ μόνου, σὺν αὐτῷ δὲ καὶ τὸ πνεῦμα, οὐχ υἱὸς ἀλλὰ πνεῦμα ὀνομαζόμενον. οὗτος ὁ θεὸς δοξαζόμενος ἐν ἐκκλησίᾳ· πατὴρ ἀεί, υἱὸς ἀεὶ καὶ","english":"Concerning this, the Lord says: \"When the Paraclete comes, whom I will send to you, the Spirit of truth, which proceeds from the Father, that one will bear witness concerning me,\" and \"I still have many things to say, but you cannot bear them now. When that one comes, the Spirit of truth, he will lead you into all truth. For he will not speak from himself, but he will speak whatever he hears and will announce to you the things that are coming. That one will glorify me, because he will receive from mine and will announce everything to you.\"\n\nIf, then, it proceeds from the Father and will receive from mine, as the Lord says, in the same way that \"no one knows the Father except the Son, nor the Son except the Father,\" so I dare to say that neither does anyone know the Spirit except the Son from whom it receives and the Father from whom it proceeds, nor does anyone know the Son and the Father except the Holy Spirit, which truly glorifies, which teaches all things, which bears witness concerning the Son, which is from the Father, which is from the Son, the sole guide of truth, the interpreter of holy laws, the expounder of spiritual law, the guide of prophets, the teacher of apostles, the illuminator of evangelical doctrines, the elector of saints, the true light from true light. Son by nature, true Son, genuine Son, only from only, and with him also the Spirit, not called Son but Spirit. This is God glorified in the Church: Father always, Son always, and","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ παράκλητος","severity":"info","text":"The term 'Paraclete' and the phrase 'Spirit of truth which proceeds from the Father' echo John 14:16-17 and 15:26, though the wording is not verbatim from the canonical text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"The phrase 'proceeds from the Father' is a key theological term in Trinitarian debates, later central to the filioque controversy. Epiphanius here uses it to assert the Spirit's origin from the Father, while also adding 'from the Son' (ἐκ τοῦ υἱοῦ).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit that transitions from a list of evil spirits (previous passage) to a positive exposition of the Holy Spirit's role, using a series of appositional titles (e.g., 'sole guide of truth', 'interpreter of holy laws').","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Epiphanius writes in the late 4th century, amid post-Nicene Trinitarian controversies. His emphasis on the Spirit's procession from both Father and Son reflects an anti-Macedonian (Pneumatomachian) stance, defending the Spirit's full divinity.","cites":[],"named_sources":["Epiphanius of Salamis, Ancoratus, ed. K. Holl, GCS 25, 1915"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τοῦ ἐμοῦ λήψεται","severity":"caution","text":"The phrase 'receive from mine' is ambiguous: it could mean 'from my substance' or 'from my teaching'. Epiphanius interprets it as a proof of the Spirit's derivation from the Son, but the original dominical saying is not extant in known scripture.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage was cited in later Byzantine polemics to support the filioque, as Epiphanius explicitly links the Spirit's procession to both Father and Son, a position that became standard in Greek theology.","cites":[],"named_sources":["John of Damascus, De fide orthodoxa 1.8"],"dropped_cites":[]}],"ambiguities":["The source of the dominical sayings quoted is uncertain; they may be from apocryphal traditions or Epiphanius's paraphrase.","The phrase 'ἐκ τοῦ ἐμοῦ λήψεται' is ambiguous between a material and a doctrinal sense."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"πνεῦμα ἅγιον ἀεί, ὑψηλὸς ἐξ ὑψηλοῦ καὶ ὕψιστος, νοερός, δόξαν ἔχων ἀμέτρητον, ᾧ ὑποβέβηκε τὰ κτιστὰ καὶ τὰ ποιητά, ἁπαξαπλῶς τὰ σύμπαντα μετρούμενα καὶ περιεχόμενα ἕκαστα. θεότης δὲ μία ἐν Μωυσῇ μάλιστα καταγγέλλεται, δυὰς δὲ ἐν προφήταις σφόδρα κηρύττεται, τριὰς δὲ ἐν εὐαγγελίοις φανεροῦται, πλεῖον κατὰ καιροὺς καὶ γενεὰς ἁρμόζουσα τῷ δικαίῳ εἰς γνῶσιν καὶ πίστιν. γνῶσις δὲ αὐτῆς ἀθανασία, ἐκ πίστεώς τε αὐτῆς υἱοθεσία γίνεται. ἀλλὰ πρῶτον δικαιώματα σαρκὸς ἐκφράζει, ὡς περίβολον ναοῦ τὸν ἔξω διεγείρουσα ἐν Μωυσῇ· δεύτερον δὲ δικαιώματα ψυχῆς ἐκδιηγεῖται, ὡς τὰ ἅγια κοσμοῦσα ἐν λοιπαῖς προφητείαις· τρίτον δὲ δικαιώματα πνεύματος, ὡς τὸ ἱλαστήριον καὶ τὰ ἅγια τῶν ἁγίων ῥυθμίζουσα ἐν εὐαγγελικοῖς πρὸς κατοίκησιν ἑαυτῆς· σκηνὴν δὲ ἁγίαν, ναὸν ἅγιον, ὃς τὸν δίκαιον ἔχει μόνον τὸν συνόντα τούτοις. κατοικεῖ δὲ ἐν αὐτῷ μία θεότης ἄπειρος μία θεότης ἄφθαρτος μία θεότης ἀπερινόητος, ἀκατάληπτος ἀνεκδιήγητος ἀόρατος, ἑαυτὴν γινώσκουσα μόνη, ἑαυτὴν ἐμφανίζουσα οἷς βούλεται, μάρτυρας ἑαυτῇ διεγείρουσα καλοῦσα προορίζουσα δοξάζουσα, ἐξ Ἅιδου ὑψοῦσα, ἁγιάζουσα ἑνοποιοῦσα πάλιν πρὸς τὴν ἑαυτῆς δόξαν καὶ πίστιν τὰ τρία ταῦτα ἐπουράνια ἐπίγεια καὶ καταχθόνια, πνεῦμα ψυχὴν σάρκα, πίστιν ἐλπίδα ἀγάπην, παρελθόντα ἐνεστῶτα μέλλοντα, αἰῶνα αἰῶνος αἰῶνας αἰώνων σάββατα σαββάτων, περιτομὴν σαρκὸς περιτομὴν καρδίας «περιτομὴν Χριστοῦ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν»· καθόλου δὲ καθαροποιεῖ ἑαυτῇ τὰ πάντα, τὰ ἀόρατα καὶ τὰ ὁρατά, θρόνους κυριότητας ἀρχὰς ἐξουσίας δυνάμεις·","english":"The Holy Spirit always, lofty from the lofty and highest, intellectual, possessing immeasurable glory, beneath which have been placed the created and the made things, simply all things that are measured and each thing contained. One divinity is especially proclaimed in Moses, a duality is vehemently proclaimed in the prophets, a trinity is revealed in the Gospels, fitting more according to times and generations for the righteous one for knowledge and faith. Knowledge of it is immortality, and from faith in it adoption as sons occurs. But first it expresses the ordinances of the flesh, raising up the outer enclosure of the temple in Moses; second it expounds the ordinances of the soul, adorning the sanctuary in the remaining prophecies; third the ordinances of the spirit, arranging the mercy seat and the holy of holies in the Gospels for its own dwelling. A holy tabernacle, a holy temple, which has only the righteous one who is present with these. One infinite divinity dwells in it, one imperishable divinity, one incomprehensible divinity, inconceivable, indescribable, invisible, knowing only itself, manifesting itself to whom it wishes, raising up witnesses for itself, calling, predestining, glorifying, raising from Hades, sanctifying, unifying again to its own glory and faith these three: the heavenly, the earthly, and the subterranean; spirit, soul, flesh; faith, hope, love; past, present, future; eternity, eternity of eternity, eternities of eternities, sabbaths of sabbaths; circumcision of flesh, circumcision of heart, \"circumcision of Christ in the stripping off of the body of sins.\" In general, it purifies everything for itself, the invisible and the visible, thrones, lordships, principalities, authorities, powers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πνεῦμα ἅγιον","severity":"info","text":"The passage presents a triadic structure: one divinity in Moses, duality in the prophets, trinity in the Gospels, then three sets of ordinances (flesh, soul, spirit).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεότης","severity":"info","text":"The term 'θεότης' (divinity) is used in the singular to describe the one God, while the passage develops a progressive revelation of the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περιτομὴν Χριστοῦ","severity":"info","text":"The phrase 'circumcision of Christ in the stripping off of the body of sins' echoes Pauline language (cf. Col 2:11) but is not a direct quotation; it reflects Epiphanius' allegorical interpretation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκηνὴν δὲ ἁγίαν, ναὸν ἅγιον","severity":"info","text":"The imagery of the tabernacle and temple (outer enclosure, sanctuary, holy of holies) draws on Jewish temple theology, adapted by Epiphanius to a Christian triadic scheme of flesh, soul, and spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰ τρία ταῦτα","severity":"info","text":"The list of triads (heavenly/earthly/subterranean, spirit/soul/flesh, faith/hope/love, etc.) parallels similar enumerations in early Christian catechetical and liturgical texts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεκδύσει","severity":"caution","text":"The phrase 'circumcision of Christ in the stripping off of the body of sins' is ambiguous: it may refer to baptismal stripping or to a spiritual interpretation of circumcision; the Greek 'ἀπέκδυσις' is rare.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περιτομὴν Χριστοῦ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν' is not a standard biblical citation; its source is unclear.","The triadic structure (one/two/three) may reflect a salvation-historical scheme, but the exact referent of 'the righteous one' is ambiguous."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"ἐν πᾶσι δὲ ἡ αὐτὴ φωνὴ ἁγία, ἀπὸ δόξης εἰς δόξαν ἅγιος ἅγιος ἅγιος φωνοῦσα, πατέρα ἐν υἱῷ, υἱὸν δὲ ἐν πατρὶ δοξάζουσα σὺν ἁγίῳ πνεύματι, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. καὶ ἐρεῖ ὁ οὕτω πιστεύων, γένοιτο γένοιτο. Καὶ περὶ μὲν τριάδος καὶ ὁμοουσιότητος θεοῦ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος οἱ ἀσθενεῖς ἡμεῖς καὶ ἰδιῶται μηδὲν σοφιζόμενοι μηδὲ «τῇ τῶν ἀνθρώπων κυβείᾳ» ἑαυτοὺς ἀνατιθέντες, ἐκ θείων γραφῶν μᾶλλον μαρτυρίας συναγαγόντες τοῖς βουλομένοις εἰς εὕρεσιν πιστῶν καὶ ἀντίρρησιν κακοπίστων καὶ κενοδόξων ἀπὸ μέρους συνηγάγομεν. πολλὴ γὰρ ἡ τῆς πίστεως ἐν πνεύματι ἁγίῳ δύ74.2 ναμις, ἐν ἁπάσαις θείαις γραφαῖς διαφόρως κεκηρυγμένης. ἐπειδὴ δὲ τῆς ἡμῶν σωτηρίας ἀσφάλειά ἐστιν ἡ περὶ τῆς τοῦ σωτῆρος ἡμῶν ἐνανθρωπήσεως καὶ ἐνσάρκου παρουσίας ἀσφαλὴς ὁμολογία τε καὶ βεβαίωσις ἐλπίδος καὶ περὶ ἀναστάσεως νεκρῶν καὶ τῆς ἡμετέρας παλιγγενεσίας, αὖθις ὀλίγον αὐτοὶ ἐπὶ τούτῳ τῷ ἡμετέρῳ καμάτῳ προσθέντες τοῖς βουλομένοις ἀκριβέστερον ἐντυγχάνειν ἐκ τῶν αὐτῶν θείων γραφῶν ἐπιμένομεν συναγαγόντες τε καὶ τῷ λόγῳ προστι74.3 θέντες. ἐπειδὴ γάρ, ὡς ἐδιδάχθημεν ἤδη ἐν τοῖς προγεγραμμένοις, αὐτὸς ὁ κύριος ἡμῶν ἐν τῷ εὐαγγελίῳ αὐτοῦ φήσας τοῖς ἑαυτοῦ μαθηταῖς «ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν τὰς ἐντολὰς ἃς ἐνετειλάμην ὑμῖν» * αὐτὸς ὁ ἅγιος Λόγος ὁ ἐνυπόστατος, ὁ ἐκ πατρὸς προελθών, δι' οὗ αἰῶνες γεγόνασι δι' οὗ χρόνοι καὶ καιροί. οὐ γὰρ ἦν καιρὸς οὔτε χρόνος πρὸ υἱοῦ.","english":"In all things the same holy voice, from glory to glory, crying out \"Holy, holy, holy,\" glorifying the Father in the Son, and the Son in the Father together with the Holy Spirit, to whom is the glory and the power unto the ages of the ages, amen. And he who thus believes will say, \"So be it, so be it.\" And concerning the Trinity and the consubstantiality of God the Father, Son, and Holy Spirit, we who are weak and unlearned, devising nothing and not entrusting ourselves to \"the dice game of men,\" have rather gathered testimonies from the divine Scriptures for those who wish, for the discovery of the faithful and the refutation of the ill-intentioned and vainglorious, assembling them in part. For great is the power of faith in the Holy Spirit, proclaimed in various ways in all the divine Scriptures. Since the security of our salvation is the sure confession and confirmation of hope concerning the incarnation and bodily presence of our Savior, and concerning the resurrection of the dead and our regeneration, we again add a little to this our labor for those who wish to examine more precisely, persisting in gathering from the same divine Scriptures and adding to the discourse. For since, as we have already been taught in what has been written above, our Lord himself said in his Gospel to his disciples, \"Go forth and baptize all the nations in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep the commandments which I have given you\" — he himself is the holy hypostatic Word, who proceeded from the Father, through whom the ages came to be, through whom times and seasons exist. For there was neither season nor time before the Son.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος ἅγιος ἅγιος","severity":"info","text":"The triple 'Holy' echoes the Trisagion of Isaiah 6:3 (LXX), a standard liturgical acclamation for the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοουσιότητος","severity":"info","text":"The term 'consubstantiality' (ὁμοουσιότης) is central to Nicene orthodoxy, asserting the same essence of Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη","severity":"info","text":"The baptismal formula 'in the name of the Father and of the Son and of the Holy Spirit' is a conflation of Matthew 28:19, though the exact wording varies in manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ τῶν ἀνθρώπων κυβείᾳ","severity":"info","text":"The phrase 'dice game of men' likely alludes to the intellectual speculations of heretics, contrasting with reliance on scriptural testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from doxological acclamation to a methodological statement: the author will gather scriptural proofs for the Trinity, incarnation, and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ γὰρ ἦν καιρὸς οὔτε χρόνος πρὸ υἱοῦ","severity":"caution","text":"The claim that there was no time before the Son is a strong anti-Arian statement, but its precise meaning (eternal generation vs. temporal priority) is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν πᾶσι δὲ ἡ αὐτὴ φωνὴ ἁγία' could mean 'in all things the same holy voice' or 'in all people the same holy voice'; the context favors the former.","The quotation of the baptismal formula is not verbatim from any single Gospel; it may be a liturgical adaptation."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"εἰ γὰρ ἦν χρόνος πρὸ υἱοῦ, ἄρα μείζων ὁ χρόνος τοῦ υἱοῦ, καὶ πῶς «δι' αὐτοῦ πάντα ἐγένοντο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲν ὃ γέγονεν»; ὅτι εἴ τι γέγονε, δι' αὐτοῦ γέγονεν, αὐτὸς δὲ ἄκτιστος καὶ ἀεὶ ὤν· ὅτι ὁ πατὴρ ἀεὶ ἦν καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἀεὶ ἦν. εἰ γὰρ ἦν χρόνος πρὸ υἱοῦ, ζητηθήσεται ἄρα πάλιν ἄλλος δι' οὗ καὶ ὁ πρὸ τοῦ υἱοῦ χρόνος ἦν καὶ μυρία λοιπὸν εἰς φαντασίαν ἐνδομυχοῦσαν ἐν τῇ τῶν ἀνθρώπων ὑπολήψει τρέψει τὸν ἡμέτερον λογισμὸν ἢ μᾶλλον εἰς πορνείαν διανοημάτων καὶ οὐ † περὶ σωφροσύνης. οὐκ ἦν\n\nτοίνυν χρόνος πρὸ υἱοῦ, ἐπειδὴ οὐ διὰ χρόνων ὁ υἱὸς γέγονεν, ἀλλὰ διὰ υἱοῦ χρόνοι καὶ οἱ ἄγγελοι καὶ τὰ ἄλλα πάντα κτίσματα. οὐκ ἦν χρόνος ποτὲ ὅτε οὐκ ἦν ὁ υἱός, οὐδὲ ἦν ποτε ὅτε οὐκ ἦν πνεῦμα.\n\nΝομίζουσι δὲ παραναγινώσκοντες καὶ μὴ νοοῦντες διαστέλλειν τὴν ἀνάγνωσίν τινες ἐν τῷ εἰπεῖν «πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν», ἕως ὧδε ἀποτιθέντες τὸ ῥητόν, ὑπόνοιαν βλασφημίας εἰς τὸ πνεῦμα τὸ ἅγιον λαμβάνειν· σφάλλονται δὲ περὶ τὴν ἀνάγνωσιν καὶ ἀπὸ τοῦ σφάλματος τῆς ἀναγνώσεως σκάζουσιν, εἰς βλασφημίαν τρεπόμενοι. ἡ δὲ ἀνάγνωσις οὕτως ἔχει· «πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν, ὃ γέγονεν ἐν αὐτῷ», τουτέστιν ὅτι εἴ τι γέγονε, δι' αὐτοῦ ἐγένετο. τοίνυν πατὴρ ἦν ἀεὶ καὶ υἱὸς ἦν ἀεὶ καὶ τὸ πνεῦμα ἐκ πατρὸς καὶ υἱοῦ πνέει, καὶ οὔτε ὁ υἱὸς κτιστὸς οὔτε τὸ πνεῦμα κτιστόν·","english":"If there was time before the Son, then time is greater than the Son, and how is it that \"through him all things were made, and without him nothing was made that has been made\"? Because if anything has been made, it has been made through him, but he himself is uncreated and always existing; for the Father always was and his holy Spirit always was. For if there was time before the Son, then again another will be sought through whom the time before the Son existed, and countless things thereafter will turn our reasoning into fantasy lurking in human opinion, or rather into fornication of thoughts and not concerning sobriety. There was not, therefore, time before the Son, since the Son did not come into being through times, but through the Son times and the angels and all other creatures came into being. There was never a time when the Son was not, nor was there ever a time when the Spirit was not.\n\nBut some, misreading and not understanding, think to divide the reading when it says \"all things were made through him, and without him nothing was made,\" placing the text up to this point, and take a suspicion of blasphemy against the Holy Spirit; but they err in the reading and from the error of the reading they limp, turning to blasphemy. The reading, however, is as follows: \"all things were made through him, and without him nothing was made that has been made in him,\" that is, that if anything has been made, it was made through him. Therefore the Father always was, and the Son always was, and the Spirit breathes from Father and Son, and neither is the Son created nor is the Spirit created.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι' αὐτοῦ πάντα ἐγένοντο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲν ὃ γέγονεν","severity":"info","text":"Epiphanius adapts John 1:3, which in the Greek New Testament reads πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν. The variant οὐδέν for οὐδὲ ἕν is a minor textual difference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πορνείαν διανοημάτων","severity":"info","text":"The phrase 'fornication of thoughts' is a striking metaphor for intellectual error or heresy, common in patristic polemic to denote spiritual impurity arising from false doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραναγινώσκοντες","severity":"info","text":"Epiphanius accuses opponents of misreading (παραναγινώσκοντες) John 1:3 by stopping the quotation early, thereby implying the Holy Spirit is excluded from the creative work of the Son. This reflects contemporary anti-Pneumatomachian controversy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ἦν χρόνος πρὸ υἱοῦ","severity":"info","text":"The passage employs a chiastic argument: if time preceded the Son, time would be greater; but since all creation is through the Son, time cannot precede him. The repetition of 'οὐκ ἦν χρόνος' frames the refutation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ πνεῦμα ἐκ πατρὸς καὶ υἱοῦ πνέει","severity":"info","text":"Epiphanius asserts the Spirit 'breathes from Father and Son', a formulation that anticipates later Western Filioque language, though here it is used to affirm co-eternity and consubstantiality against subordinationist readings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ † περὶ σωφροσύνης","severity":"caution","text":"The Greek text has a crux: 'οὐ † περὶ σωφροσύνης'. The obelus indicates a textual corruption or uncertain reading; the English draft renders it as 'not concerning sobriety', but the exact sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ † περὶ σωφροσύνης' is textually uncertain; the obelus in the source edition marks a likely corruption. The reading taken follows the English draft as 'not concerning sobriety'."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"τὰ δὲ μετὰ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα πάντα κτιστὰ καὶ γενητὰ ὄντα, οὐκ ὄντα ποτέ, ἐγένετο ἀπὸ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος διὰ τοῦ ἀεὶ ὄντος Λόγου σὺν τῷ ἀεὶ ὄντι πνεύματι. δι' αὐτοῦ τοίνυν τοῦ Λόγου πάντα τὰ κτιστὰ γέγονε, τοῦ βασιλέως τοῦ ἐπουρανίου, τοῦ ἐνυποστάτου Λόγου, τοῦ σωτῆρος ἡμῶν καὶ εὐεργέτου. αὐτὸς γὰρ ὁ σωτὴρ ὁ ἅγιος ὁ ἀπ' οὐρανῶν κατελθών, ὁ ἐν ἐργαστηρίῳ παρθενικῷ καταξιώσας τὴν ἡμετέραν ποιήσασθαι σωτηρίαν, ὁ ἐκ Μαρίας αὖθις γεγεννημένος διὰ πνεύματος ἁγίου συλληφθείς, ὁ τὴν σάρκα λαβών, ὁ Λόγος σὰρξ γενόμενος, ὁ μὴ τραπεὶς τὴν φύσιν, ὁ σὺν τῇ θεότητι λαβὼν τὴν ἀνθρωπότητα, ὁ τέλειος ὢν ἀπὸ πατρός, ὁ τὴν τελείαν οἰκονομίαν πληρώσας, ἦλθεν εἰς τὸν κόσμον δι' ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν· ὁ τὴν σάρκα καὶ ψυχὴν τὴν ἀνθρωπίνην λαβών, τέλειος ὢν παρὰ πατρός, ἐνανθρωπήσας ἐν ἡμῖν οὐ δοκήσει, ἀλλ' ἀληθείᾳ, τέλειον εἰς ἑαυτὸν ἀναπλάσας ἄνθρωπον ἀπὸ Μαρίας τῆς θεοτόκου διὰ πνεύματος ἁγίου· οὐκ ἐν ἀνθρώπῳ οἰκήσας, ὡς εἴωθεν ἐν προφήταις λαλεῖν κατοικεῖν τε ἐν δυνάμει καὶ ἐνεργεῖν, ἀλλ' αὐτὸς ὁ Λόγος σὰρξ γενόμενος, οὐ τραπεὶς τοῦ εἶναι θεός, οὐ μεταβαλὼν τὴν θεότητα εἰς ἀνθρωπότητα, ἀλλὰ σὺν τῷ ἰδίῳ πληρώματι τῆς αὐτοῦ θεότητος καὶ τῇ ἰδίᾳ ὑποστάσει τοῦ θεοῦ Λόγου καὶ ἐνυποστάτου συμπεριλαβὼν τὸ εἶναι ἄνθρωπος καὶ εἴ τι ἐστιν ἄνθρωπος. ἄνθρωπον δὲ λέγω τέλειον ἔχοντα ὅσα ἐν ἀνθρώπῳ καὶ οἷα ἄνθρωπος·","english":"All things after Father, Son, and Holy Spirit, being created and generated, not having existed at some time, came into being from Father, Son, and Holy Spirit through the eternally existing Word together with the eternally existing Spirit. Through this Word, therefore, all created things have come into being, the King of the heavenly realm, the hypostatic Word, our Savior and Benefactor. For this same holy Savior, who came down from the heavens, who deigned to accomplish our salvation in a virginal workshop, who was born again from Mary, conceived through the Holy Spirit, who took flesh, the Word become flesh, who did not change his nature, who took humanity together with divinity, who is perfect from the Father, who fulfilled the perfect economy, came into the world for us and for our salvation; who took human flesh and soul, being perfect from the Father, having become incarnate among us not in appearance but in truth, having refashioned a perfect human being in himself from Mary the Theotokos through the Holy Spirit; not having dwelt in a human being, as is customary for him to speak and dwell in prophets in power and to act, but the Word himself became flesh, not having changed from being God, not having transformed divinity into humanity, but having included being human and whatever a human being is together with the fullness of his own divinity and the hypostasis of the God Word and hypostatic Word. By human being I mean a perfect one, having everything that is in a human being and such as a human being is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυποστάτου Λόγου","severity":"info","text":"The phrase 'hypostatic Word' (ἐνυποστάτου Λόγου) is a key term in pro-Nicene theology, asserting the real, substantial existence of the Logos as a distinct hypostasis, against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λόγος σὰρξ γενόμενος","severity":"info","text":"Echoes John 1:14 (ὁ λόγος σὰρξ ἐγένετο), a foundational text for the incarnation, here used to affirm the Word's real, not docetic, embodiment.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοτόκου","severity":"info","text":"Theotokos (Θεοτόκος) is a Marian title meaning 'God-bearer,' affirmed at the Council of Ephesus (431) to safeguard the unity of Christ's person; Epiphanius uses it here to stress the incarnation's reality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ δοκήσει, ἀλλ' ἀληθείᾳ","severity":"info","text":"The phrase 'not in appearance but in truth' (οὐ δοκήσει, ἀλλ' ἀληθείᾳ) counters docetism, which held Christ's body was illusory; Epiphanius insists on a genuine incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ δὲ μετὰ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα","severity":"info","text":"This passage continues the anti-Arian argument from the previous section, asserting the created status of all things after the Trinity, reinforcing the eternal co-existence of Father, Son, and Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἐργαστηρίῳ παρθενικῷ","severity":"caution","text":"The phrase 'virginal workshop' (ἐν ἐργαστηρίῳ παρθενικῷ) is a rare metaphor for Mary's womb; its precise connotation is debated—whether it emphasizes the incarnation as a crafted act or simply a vivid image.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἐργαστηρίῳ παρθενικῷ' is ambiguous: it may be a literal metaphor for Mary's womb as a 'workshop' of salvation, or a rhetorical flourish without technical theological weight.","The repetition of 'τέλειον' (perfect) for Christ and the human being could imply a specific anthropological model, but Epiphanius does not elaborate."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"τοῦτον ἦλθε καὶ ἔλαβεν ὁ μονογενής, ἵνα ἐν τῷ τελείῳ ἀνθρώπῳ τελείως τὸ πᾶν τῆς σωτηρίας θεὸς ὢν ἐργάσηται, μηδὲν ἀπολείψας τοῦ ἀνθρώπου, ἵνα μὴ τὸ ἀπολειφθὲν μέρος εἰς μέρος πάλιν γένηται βρώματος διαβόλου. Καὶ ἐὰν εἴπωσί τινες ὅτι σάρκα μόνην εἴληφε, ψυχὴν δὲ οὔ, παραπλέκοντες μυθωδῶς καὶ τὴν γραφὴν εἰς μύθους ἐκτρέποντες, ἀπὸ τοῦ ῥητοῦ τοῦ «ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν», ἀπ' αὐτοῦ τοῦ ῥητοῦ καταλάβωσιν ὅτι οἱ λέγοντες «ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν» τὸν αὐτῶν νοῦν εἶχον καὶ τοῦτον οὐκ ἐξεπτύκασιν. εἰ δὲ τὸν ἴδιον ἔχοντες ἦσαν σὺν τῷ τοῦ Χριστοῦ νῷ, ἀμφοτέρων ἐνεφοροῦντο, τοῦ μὲν νοῦ Χριστοῦ βελτιοῦν δυναμένου, τοῦ δ' αὐτῶν ὀρθῶς νοοῦντος. τὸ δ' αὐτὸ καὶ ἐπὶ τοῦ Χριστοῦ γινωσκέτωσαν, ὅτι ὢν θεὸς καὶ ἐν αὑτῷ ὢν νοῦς, εἶχε τὸν τοῦ ἀνθρώπου νοῦν * μετὰ τῆς σαρκὸς καὶ ψυχὴν εἴληφεν. οὔκουν ὡς ἄνθρωπος αὐτὸν ἐξέτρεπεν, ἀλλ' αὐτὸς τοῦ νοῦ κοσμήτωρ καὶ ὀρθωτὴς καὶ βελτιωτὴς ἐγίνετο. ὡς γὰρ τὴν σάρκα ἔλαβε μὴ ὑπὸ σαρκὸς ἡττηθείς, οὕτω καὶ τὸν νοῦν εἰληφὼς οὐχ ὑπὸ νοὸς ἥττηται. τοὐναντίον τοίνυν καὶ μεῖζον οἱ τοιοῦτοι χαλεπῶς εἰς ἐναντιότητα ἐμπίπτουσιν. ἄνω γὰρ καὶ κάτω αἱ θεῖαι γραφαὶ διαρρήδην βοῶσιν οὐ κατὰ τοῦ νοῦ τὰ χαλεπὰ διαγορεύουσαι, ἀλλὰ","english":"The Only-Begotten came and took this [human nature] so that, being God, he might work the whole of salvation perfectly in the perfect human, leaving nothing of the human behind, lest the part left behind become again a portion of the devil's food. And if some say that he took only flesh but not soul, weaving myths and twisting scripture into fables, from the saying \"But we have the mind of Christ,\" let them understand from this very saying that those who say \"But we have the mind of Christ\" had their own mind and did not spit it out. But if, having their own mind, they were also with the mind of Christ, they were filled with both, the mind of Christ being able to improve, and their own mind thinking rightly. Let them recognize the same concerning Christ, that being God and being mind in himself, he had the human mind along with the flesh and took soul. Therefore, he did not pervert it as a human, but he himself became the orderer, corrector, and improver of the mind. For just as he took flesh without being overcome by flesh, so also, having taken the mind, he is not overcome by mind. On the contrary, then, such persons fall all the more grievously into contradiction. For the divine scriptures cry out explicitly up and down, not declaring harsh things against the mind, but","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μονογενής","severity":"info","text":"The term 'Only-Begotten' (μονογενής) is a standard Christological title for Christ, emphasizing his unique generation from the Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν","severity":"info","text":"Epiphanius quotes a phrase 'But we have the mind of Christ' (ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν), likely a paraphrase of 1 Corinthians 2:16, though the exact wording differs.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Epiphanius argues against those who claim Christ took only flesh, not soul, a view associated with Apollinarian Christology, which denied Christ had a human mind.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a logical argument: if opponents claim to have the mind of Christ while retaining their own, then Christ too must have had a human mind along with his divine mind.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage reflects Epiphanius's anti-Apollinarian polemic, which was influential in later Christological debates leading to the Council of Constantinople (381).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by an asterisk (*) after 'νοῦν', but the sense is clear from context: Christ had the human mind along with flesh and soul."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"κατὰ τῆς σαρκός. «τῆς γὰρ σαρκός» φησίν «οἱ καρποὶ πορνεία μοιχεία ἀσέλγεια καὶ τὰ τούτων ὅμοια» καί «οἱ ἐν σαρκὶ δὲ ὄντες θεῷ ἀρέσαι οὐ δύνανται» καί «ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος». περὶ δὲ τοῦ νοῦ φησὶν ὅτι «ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ» καὶ ὅτι «ὁ νοῦς μου ἄκαρπος ἢ ἔγκαρπός ἐστιν». ἔθετο γὰρ τὸν νοῦν ὁ θεός, ὅνπερ εἴωθεν ἡ γραφὴ καλεῖν καρδίαν, ἡγεμόνα ὡς εἰπεῖν καὶ ἡνίοχον τοῦ παντὸς σκεύους, διακριτὴν ἀγαθῶν τε καὶ φαύλων, δοκιμαστὴν τῶν ἐν ἡμῖν ἐγγινομένων. «νοῦς μὲν γὰρ ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται». διακριτικὸς δὲ ὁ νοῦς ἐν τῷ ἀνθρώπῳ, οὔπω δὲ συγκαταθετικός, ἐὰν μὴ εἰς τροπὴν ἑαυτὸν δῴη. Τί οὖν ἔδοξέ τισι τοῦτον ἀπὸ τῆς ἐνανθρωπήσεως τοῦ κυρίου παρεκβαλεῖν; τί δὲ ὠφέλησαν τὸν βίον εἰς ἀκαταστασίαν μᾶλλον * τρέψαντες; ἢ τί τοῦτο ἔβλαψεν ἡμᾶς ἢ ὠφέλησεν ἵν' οὕτως εἴπω, ὅπως βοηθήσωσι τῷ Χριστῷ; ἦ ἵνα χάριν αὐτῷ ποιήσωσι μεγάλην ταύτην καὶ εἴπωσιν περὶ αὐτοῦ ὅτι οὐκ ἔλαβε νοῦν; «Γαλάται μὲν γὰρ ἀνόητοι» καὶ «Κρῆτες ἀεὶ ψεῦσται» καὶ «Ἐφραῒμ περιστερὰ ἄνους»· ὁ δὲ κύριος ἡμῶν ἐνανθρωπήσας εἰς τὸν βίον τὰ πάντα τελείως ἀνείληφε, μᾶλλον δὲ ἔλαβεν αὐτὸς τοῦ ἑαυτοῦ σώματος γεγονὼς πλάστης, αὐτὸς ἑαυτῷ λαβὼν τὴν ψυχὴν ἤτοι ἐνθείς. Τινὲς δὲ βουλόμενοι ἐλλιπῆ ποιεῖν τὴν ἔνσαρκον Χριστοῦ παρουσίαν καὶ τελείαν ἐν αὐτῷ οἰκονομίαν, οὐκ οἶδα τί διανοούμενοι οὐκ ὀρθῶς εἶπον νοῦν τὸν Χριστὸν μὴ εἰληφέναι. οὐχὶ δὲ διὰ * τὸν νοῦν φαίνονται *.","english":"against the flesh. \"For the fruits of the flesh,\" he says, \"are fornication, adultery, licentiousness, and things like these,\" and \"those who are in the flesh cannot please God,\" and \"the flesh desires against the spirit.\" And concerning the mind he says, \"I will sing with the spirit, and I will also sing with the mind,\" and \"my mind is either fruitless or fruitful.\" For God established the mind, which scripture is accustomed to call the heart, as the leader, so to speak, and charioteer of the whole vessel, a discerner of good and bad, a tester of the things that arise in us. \"For the mind distinguishes words, while the throat tastes food.\" The mind is discerning in the human being, but not yet consenting, unless it gives itself over to change. Why then did some think to exclude this from the incarnation of the Lord? And what did they benefit life, rather turning it into disorder? Or how did this harm or benefit us, so to speak, that they might assist Christ? Or that they might do him this great favor and say concerning him that he did not take a mind? \"For Galatians are senseless\" and \"Cretans are always liars\" and \"Ephraim is a mindless dove\"; but our Lord, having become incarnate into life, took up everything perfectly, or rather he himself, having become the shaper of his own body, took the soul for himself or placed it in. But some, wishing to make the incarnate presence of Christ and the perfect economy in him deficient, I do not know what they were thinking, said incorrectly that Christ did not take a mind. And they do not appear to be through the mind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαλάται μὲν γὰρ ἀνόητοι","severity":"info","text":"Epiphanius cites a proverbial saying, 'Galatians are senseless,' echoing a common stereotype in early Christian polemic, not a specific biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κρῆτες ἀεὶ ψεῦσται","severity":"info","text":"The phrase 'Cretans are always liars' alludes to the Epimenides paradox, known from Titus 1:12, where Paul quotes a Cretan prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐφραῒμ περιστερὰ ἄνους","severity":"info","text":"The saying 'Ephraim is a mindless dove' is not a canonical scripture but likely a patristic or apocryphal proverb, used here to illustrate foolishness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοῦς","severity":"info","text":"Epiphanius equates νοῦς (mind) with καρδία (heart) as the governing principle, a key anthropological term in his anti-Apollinarian argument that Christ assumed a complete human mind.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρεκβαλεῖν","severity":"info","text":"The verb παρεκβαλεῖν ('to exclude') reflects Epiphanius's polemic against those who deny Christ's full humanity, likely Apollinarians, who argued Christ lacked a human mind.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Christ's incarnation, using a series of rhetorical questions to refute opponents, then concluding with a positive assertion of Christ's full assumption of human nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at the end: 'οὐχὶ δὲ διὰ * τὸν νοῦν φαίνονται *' — the sense is unclear, possibly 'they do not appear to be through the mind' or a negation of their argument."],"confidence":"medium","notes":[]},{"i":121,"ref":"p121","source":"ὑπόστασιν γὰρ οὗτοι τὸν νοῦν νομίζουσιν εἶναι καὶ φύσει τολμῶσι λέγειν αὐτὸν εἶναι τὸ εἰωθὸς ἐν τῇ γραφῇ λέγεσθαι ἐν τῷ ἀνθρώπῳ πνεῦμα, ὡς λέγει ὁ ἀπόστολος, «ἵνα ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη». σφάλλονται οὖν· εἰ γάρ ἐστι νοῦς τὸ πνεῦμα καὶ τὸ πνεῦμα νοῦς, ὡς καὶ αὐτοὶ νομίζουσι, ψυχὴ δὲ ἄλλη ὑπόστασις παρὰ τὸν νοῦν καὶ παρὰ τὸ πνεῦμα, οὐκέτι δύο ὑποστάσεις ἐν τῷ ἀνθρώπῳ ἐν μιᾷ συναγόμεναι ὑποστάσει, οὐκέτι ἐνυπόστατος μόνη ψυχὴ καὶ ἐνυπόστατον τὸ σῶμα, ἀλλ' εὑρήκαμεν λοιπὸν τέσσαρα· νοῦν μίαν ὑπόστασιν, ψυχὴν ἄλλην ὑπόστασιν, πνεῦμα ἄλλην ὑπό77.6 στασιν, σῶμα ἄλλην ὑπόστασιν. καὶ ἐὰν πάλιν ἐρευνήσωμεν, ἔτι πλέον ἔσται· ἐπειδὴ γὰρ πολλὰ ὀνόματα κέκτηται ὁ ἄνθρωπος, καὶ «ὁ ἔσω ἄνθρωπος» καὶ «ὁ ἔξω ἄνθρωπος», καὶ ταῦτα πάντα ἡ γραφὴ εἴρηκε νοηματικῶς, περισφίγγουσα ἡμῶν τὴν διάνοιαν, ἵνα μηδὲν καταλείψωμεν τῆς σωτηρίας μηδὲ πρόφασις ἡμῖν γένηται τοῦ ἐκβῆναι τοῦ προκειμένου. ἔστι γὰρ ταῦτα ἐν τῷ ἀνθρώπῳ· οὐ χρὴ δὲ καὶ πολυπραγμονεῖν. ὅμως δὲ κατὰ τὸν ἐκείνων λόγον, εἰ ὁ νοῦς ἐστι τὸ πνεῦμα καὶ τὸ πνεῦμα ὁ νοῦς, ταῦτα δὲ ἐκτὸς τῆς ψυχῆς ὑπάρχει, πάλιν τίνι τῷ λόγῳ λέγει «ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ»; διὰ τούτου γὰρ ἀπέδειξε μὴ τὸ πνεῦμα εἶναι τὸν νοῦν μηδὲ τὸν νοῦν τὸ πνεῦμα. Εἶτα πάλιν «ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται» οὐκ ἐκτὸς τοῦ σώματος ἀπεφήνατο· ἤ «ἦσαν γάρ», φησίν, «ἐν τῷ πλοίῳ ὡς ἑβδομήκοντα ψυχαί», καὶ οὐ πάντως ψυχαὶ ἦσαν ἄνευ σώματος, ἀλλὰ σώματα σὺν ψυχαῖς·","english":"For they consider the mind to be a hypostasis and dare to say that by nature it is what is customarily called in Scripture the spirit in a person, as the apostle says, \"so that your entire spirit and soul and body might be preserved on the day of our Lord Jesus Christ.\" They are therefore mistaken; for if the spirit is mind and the mind is spirit, as they themselves suppose, and the soul is a different hypostasis from the mind and from the spirit, then there are no longer two hypostases in a person gathered into one hypostasis, nor is the soul alone enhypostatic and the body enhypostatic, but we have found four: mind as one hypostasis, soul as another hypostasis, spirit as another hypostasis, body as another hypostasis. And if we investigate further, there will be even more; for since a person possesses many names, both \"the inner person\" and \"the outer person,\" and Scripture has said all these things conceptually, constraining our understanding so that we leave nothing of salvation and no pretext arises for us to depart from the matter at hand. For these things exist in a person; but one ought not to meddle excessively. Nevertheless, according to their argument, if the mind is the spirit and the spirit is the mind, and these exist apart from the soul, then by what reasoning does it say, \"I will sing with the spirit, I will sing also with the mind\"? For by this it has demonstrated that the spirit is not the mind nor the mind the spirit. Then again, \"the soul that sins, this will die\" did not declare it apart from the body; or \"for there were,\" it says, \"in the ship about seventy souls,\" and they were not at all souls without body, but bodies with souls.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"Hypostasis here denotes an individual substance or distinct entity, a key term in Trinitarian and anthropological debates. Epiphanius argues against those who treat mind, spirit, and soul as separate hypostases.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη","severity":"info","text":"This quotation, attributed to the apostle, is not verbatim from the New Testament; it may be a loose citation or from a non-canonical source. Epiphanius uses it to show his opponents' prooftext.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ","severity":"info","text":"This phrase, 'I will sing with the spirit, I will sing also with the mind,' is not a direct biblical quotation but likely a paraphrase of a spiritual saying. Epiphanius uses it to argue that spirit and mind are distinct.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται","severity":"info","text":"This phrase, 'the soul that sins, this will die,' echoes a common patristic interpretation of Ezekiel 18:4 or similar passages, but is not a direct citation. Epiphanius uses it to argue that soul is not separate from body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Epiphanius refutes an unnamed group (likely Origenists or Gnostics) who multiply hypostases in the human person. His insistence on a single hypostasis for soul and body combats dualistic anthropology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage uses a reductio ad absurdum: if mind, spirit, and soul are separate hypostases, then the person would have four hypostases, contradicting the unity implied by Scripture.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the apostle quotation is uncertain; it may be a paraphrase or from a lost text.","The phrase 'ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ' is not identified in canonical Scripture."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"καὶ πάλιν εἴωθεν ἡ συνήθεια καλεῖν τὸν ἄνθρωπον ἀπὸ τοῦ ἑνὸς ὀνόματος, ὅτι δεσπότης ἐστὶν ὀγδοήκοντα σωμάτων, οὐ πάντως ἄνευ ψυχῶν. ὁ Λόγος τοίνυν σὰρξ γενόμενος οὐκ ἐκτὸς ψυχῆς ἐτύγχανεν, ὡς καὶ οὐκ ἐκτὸς πάσης πραγματείας. οὐ γὰρ ὅτε λέγει ψυχήν, ἄνευ σώματος ἀπεφήνατο οὐδὲ ὅτε λέγομεν σώματα, ἄνευ ψυχῆς ὄντα διανοούμεθα. τί οὖν ἔδοξε τοῖς βουλομένοις λέγειν τὸν νοῦν παρεκβεβλῆσθαι; ἢ τί τοῦτο τὴν ἐκκλησίαν ὠφέλησεν; ἢ τί μᾶλλον οὐκ ἐτάραξε; πῶς δὲ οὐκ ἐλλιπῆ ποιεῖται τὴν ἡμῶν\n\nσωτηρίαν ὁ τὰ τοιαῦτα διανοούμενος; ἡμεῖς γὰρ οὐδὲν δυνάμεθα διανοεῖσθαι ἕτερον τὸν νοῦν εἶναι οὐδὲ ὑπόστασιν τοῦτον δυνάμεθα λέγειν καθ' ἑαυτόν, ἀλλὰ τὸ σύνθετον καὶ τὸ λογικὸν καὶ φρονοῦν ἐν ἑκάστῳ τῶν οὐ πεπλανημένων οἷον εἰπεῖν νόημα τοῦ ἀνθρώπου· ὡς ὀφθαλμοὶ ἐν τῷ σώματι, οὕτως νοῦς ἐν ψυχῇ. πάλιν δὲ οὐδὲ τοῦτο ἐριστικῶς φαμέν, ἀλλ' ἁπλῶς τὸ ἐννοητικὸν τῶν ἀνθρώπων *. τί οὖν ἐστιν ἄνθρωπος; ψυχὴ σῶμα νοῦς καὶ εἴ τί ἐστιν ἕτερον. τί τοίνυν ἦλθεν ὁ κύριος σῶσαι; ἄνθρωπον τέλειον πάντως. ἄρα οὖν πάντα τὰ ἐν αὐτῷ τελείως ἔλαβεν. ἐπεὶ πόθεν ταῦτα ἐν αὐτῷ ἐπληροῦντο, ἃ εἰς ἄνθρωπον ἀπὸ νοῦ καὶ σώματος καὶ ψυχῆς καὶ πάσης ἐνανθρωπήσεως ἄνευ ἁμαρτίας καὶ ἐπροφητεύετο καὶ ἀνελο78.7 γεῖτο; σαφῶς γὰρ ἡμῖν ὑποτίθεται ὁ θεῖος λόγος λέγων «ἰδοὺ συνήσει ὁ παῖς μου ὁ ἀγαπητός, ὃν ᾑρέτισα, ἐφ' ὃν ηὐδόκησεν ἡ ψυχή μου, θήσω ἐπ' αὐτὸν τὸ πνεῦμά μου» καὶ τὰ ἑξῆς. ἆρα γοῦν τὸ συνιέναι ποῦ πεπλήρωται; εἰ μὲν εἰς τὴν θεότητα, ἐνδεὴς ἆρα ἡ θεότης τοῦ συνιέναι; μὴ γένοιτο· τοῦτο γὰρ εἰς τὸν κυριακὸν ἄνθρωπον πληροῦται.","english":"And again, custom is accustomed to call a person by a single name, because a master is of eighty bodies, not entirely without souls. Therefore, the Word having become flesh was not without soul, just as it was not without every function. For when it says \"soul,\" it did not declare it without body, nor when we say \"bodies\" do we conceive of them as being without soul. What then seemed good to those who wish to say that the mind has been extruded? Or how has this benefited the church? Or rather, how has it not disturbed it? And how does one who conceives of such things not render our salvation deficient? For we are able to conceive of the mind as nothing else, nor can we say that this is a hypostasis in itself, but rather the composite and the rational and the thinking element in each of those not in error, so to speak, the thought of a person; as eyes are in the body, so is the mind in the soul. Again, we do not say this contentiously, but simply the thinking faculty of humans. What then is a human? Soul, body, mind, and whatever else there is. What then did the Lord come to save? A complete human, assuredly. Therefore, he took up everything in it completely. For whence were these things fulfilled in him, which were prophesied and accomplished in a human from mind and body and soul and every incarnation without sin? For the divine word clearly sets before us, saying, \"Behold, my beloved son, whom I have chosen, on whom my soul has delighted, will understand; I will place my spirit upon him,\" and so forth. Therefore, in what has the understanding been fulfilled? If in the divinity, then is the divinity in need of understanding? Far from it; for this is fulfilled in the Lord's human.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νοῦς","severity":"info","text":"Epiphanius argues that νοῦς (mind) is not a separate hypostasis but the thinking faculty within the soul, analogous to eyes in the body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ συνήσει ὁ παῖς μου ὁ ἀγαπητός, ὃν ᾑρέτισα, ἐφ' ὃν ηὐδόκησεν ἡ ψυχή μου, θήσω ἐπ' αὐτὸν τὸ πνεῦμά μου","severity":"info","text":"This quotation, likely from a lost or variant Old Testament source, is used by Epiphanius to argue that understanding (συνιέναι) is fulfilled in Christ's humanity, not in the divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀγδοήκοντα σωμάτων","severity":"info","text":"The phrase 'master of eighty bodies' likely refers to a contemporary social or monastic context, possibly indicating ownership of slaves or a community of ascetics, though the exact reference is unclear.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Epiphanius's polemic against those who separate the mind as a distinct hypostasis, arguing for the unity of soul, body, and mind in the human person and in Christ's incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐριστικῶς","severity":"caution","text":"Epiphanius denies speaking 'contentiously' (ἐριστικῶς), but the passage is clearly part of a heated theological debate; readers should note the rhetorical strategy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'eighty bodies' is unclear; it may refer to a specific number of disciples or slaves, but the context does not clarify.","The scriptural quotation is not directly identifiable in the canonical Bible; it may be from a lost apocryphon or a paraphrase."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"εἰ δὲ ἐπὶ τὸν κυριακὸν ἄνθρωπον πεπλήρωται, πῶς συνήσει ἐναν78.8 θρώπησις ἄνευ νοὸς ὑπάρχουσα; ἀδύνατον τοῦτο. εἰ γὰρ ὅλως τὸ συνήσει ἐπὶ τὸν Χριστὸν ἀναφέρεται, Χριστὸς δὲ ὁ ἄνωθεν θεὸς Λόγος, σὰρξ δὲ γενόμενος ἀπὸ Μαρίας, ὃς καὶ ἐνανθρωπήσας «ἡμῖν συνανεστράφη» κατὰ τὸ γεγραμμένον, ἄρα ἀναμφιβόλως σὺν τῷ νῷ τὴν οἰκονομίαν ἐδέξατο, ἐπειδὴ αὐτῇ συμπρέπει τὸ συνιέναι. διὰ τοῦτο γὰρ περὶ αὐτοῦ φησι τὸ εὐαγγέλιον «προέκοπτε σοφίᾳ καὶ ἡλικίᾳ»· οὐχ ἡ θεότης ἡλικίαν ἐπιδεχομένη οὔτε σοφίας ὑστεροῦσα, ἡ οὖσα σοφία ὅλη. σοφίᾳ δὲ προέκοπτεν ἡ τοῦ σωτῆρος ἐνανθρώπησις, οὐκ ἐκτὸς νοῦ ὑπάρχουσα, ἐπειδὴ ἄλλως οὐδὲ σοφίσασθαι ἠδύνατο· καὶ ἡλικίᾳ προέκοπτεν ἁδρυνομένου τοῦ παιδίου, ὡς ἔστιν ἀληθές. Εἰ δὲ διὰ τὸ εἰληφέναι νοῦν † ἁμαρτία αὕτη νοεῖται, οὐκοῦν περισσοτέρως, ἐὰν δῶμεν αὐτὸν εἰληφέναι σάρκα, ἧς ἐκτὸς ἁμαρτία οὐ τελεῖται· «φανερὰ γὰρ τὰ ἔργα τῆς σαρκός». πάντως ὅτι δῶμεν ὅτι καὶ ἐν σαρκὶ ἥμαρτε, λαβὼν τὴν σάρκα. «οἶδα γάρ» φησὶν ὁ ἀπόστολος «ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ οὐδὲν ἀγαθόν, τουτέστιν ἐν τῇ σαρκί μου». τίς δὲ τολμήσει λέγειν διὰ τὸ τὸν σωτῆρα εἰληφέναι σάρκα σαρκὶ συναπῆχθαι, καὶ τὰ τῆς σαρκὸς οὐκ εὔλογα ἐπιτελέσαντα, εἰς τὴν τοῦ παντὸς σκεύους τοῦ ἰδίου ἀκολουθίαν, ἀγαθὴν ὁμοίως καὶ φαύλην, ἐσχηκότα καίτοιγε καὶ σάρκα οὖσαν ἀνθρωπίνην, ἀλλ' ἐν οὐδενὶ πταίουσαν. ὁ θεὸς γὰρ Λόγος ἄνωθεν ἀπὸ πατρὸς προελθὼν εὐδοκήσας ἐν σαρκὶ γενέσθαι ἐχαλιναγώγει τὸ σκεῦος καὶ εἰ ἤθελεν ἐπέχειν αὐτὸ ἀπὸ πάσης ἀχρειώδους πράξεως σαρκικῆς, ἠδύνατο· εἰ δὲ ἤθελεν, ἐνεδίδου.","english":"If it is fulfilled in the Lord's man, how will the incarnation be understood as existing without mind? This is impossible. For if the understanding is entirely referred to Christ, and Christ is the God Word from above, who became flesh from Mary, and who, having become incarnate, \"lived among us\" according to what is written, then undoubtedly he received the economy with mind, since understanding is fitting to it. For this reason the Gospel says about him, \"he advanced in wisdom and in stature\"—not that the divinity admits of stature or lacks wisdom, being itself all wisdom. Rather, the Savior's incarnation advanced in wisdom, not existing without mind, since otherwise it could not even be wise; and it advanced in stature as the child grew, as is true. But if, because he received a mind, this is thought to be a sin, then all the more so if we grant that he received flesh, apart from which sin is not accomplished—\"for the works of the flesh are manifest.\" Certainly we would grant that he also sinned in the flesh, having taken the flesh. \"For I know,\" says the Apostle, \"that nothing good dwells in me, that is, in my flesh.\" Yet who will dare to say that because the Savior took flesh, he was carried away by the flesh and accomplished the unreasonable things of the flesh, following the entire vessel's own course, both good and bad, even though the flesh was human but did not err in anything? For the God Word, coming forth from above from the Father, having consented to become flesh, reined in the vessel, and if he wished, he could restrain it from every worthless fleshly action; if he wished, he permitted it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κυριακὸν ἄνθρωπον","severity":"info","text":"The phrase 'Lord's man' refers to Christ as a human being, distinct from his divine nature, a key distinction in Epiphanius's argument against Apollinarianism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συνανεστράφη","severity":"info","text":"The phrase 'lived among us' (συνανεστράφη) echoes a New Testament expression (cf. Acts 9:28, though not exact), used to affirm Christ's full humanity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προέκοπτε σοφίᾳ καὶ ἡλικίᾳ","severity":"info","text":"The quotation 'he advanced in wisdom and in stature' is from Luke 2:52, used by Epiphanius to argue that Christ's human mind developed, while his divinity remained perfect.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἶδα γάρ... οὐδὲν ἀγαθόν","severity":"info","text":"The Apostle's statement 'I know that nothing good dwells in me, that is, in my flesh' is a paraphrase of Romans 7:18, used to contrast sinful human flesh with Christ's sinless incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνανθρώπησις","severity":"info","text":"Epiphanius uses 'incarnation' (ἐνανθρώπησις) to stress the full humanity of Christ, including a rational soul, countering Apollinarian views that Christ lacked a human mind.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ἁμαρτία αὕτη νοεῖται","severity":"caution","text":"The text has a crux (†) at 'ἁμαρτία αὕτη νοεῖται', indicating a possible corruption or uncertain reading; the sense may be that receiving a mind is considered a sin by opponents.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The crux at '† ἁμαρτία αὕτη νοεῖται' leaves the precise logical connection unclear; the translation assumes it refers to an opponent's objection."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"ἐνεδίδου δὲ εἰς τὰς εὐλόγους καὶ συμπρε79.4 πούσας τῇ αὐτοῦ θεότητι σωματικὰς χρείας. οὔτε γὰρ ἔχων τὸν νοῦν ἐν ἀληθείᾳ, ὥσπερ ὅλην τὴν ἐνανθρώπησιν ἐν ἀληθείᾳ εἶχεν, ὁ νοῦς ἐπεκτείνετο εἰς ἀλόγους ἐπιθυμίας οὔτε τὰ τῆς σαρκὸς ἴσα ἡμῖν ἔπραττεν ἢ ἐλογίζετο, ἀλλ' ὡς θεὸς ἐν σαρκὶ ἀληθινῇ γενόμενος ἀπὸ παρθένου Μαρίας ἔπραττε * σαρκὶ καὶ ψυχῇ καὶ νῷ καὶ ὅλῳ τῷ σκεύει, ἐνδημήσας τῷ τῶν ἀνθρώπων γένει ἄνωθεν ἐκ πατρὸς ἐνυπόστατος θεὸς Λόγος. ἀλλὰ μὴ σοφίσωνταί τινες καταχρηστικῶς τοῦτο λεγόμενον, ὡς τό «σύνες τῆς κραυγῆς μου»· τὸ μὲν γὰρ καταχρηστικῶς δι' εὐχὴν εἴρηται καὶ δῆλόν ἐστιν ὅτι ἡ χρῆσις εἰς τὸ δὲ ὑπόδειγμα σαρκικῆς αὐτοῦ παρουσίας προεφήτευται· τὸ δέ «καὶ προέκοπτεν ἡλικίᾳ» ἐστὶν ἀληθές. Ἀλλὰ τί οἱ τοιοῦτοι νομίζουσι ἡμᾶς λέγειν, ἐὰν εἴπωμεν τέλειον ἄνθρωπον ἐκ Μαρίας τὸν Χριστὸν γεγονότα ἢ νοῦν ἐσχηκότα, μὴ ὑπονοήσωμεν αὐτὸν ἁμαρτίαις\n\nὑποπεσόντα; μὴ γένοιτο. «ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.» εἰ γὰρ τὴν αὐτοῦ δύναμιν ἐνέπνευσε τοῖς ἁγίοις καὶ ἐν οἷς ἐνέπνευσε μαρτυροῦνται ὅτι ἦσαν ἅγιοι δίκαιοι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἄμεμπτοι, πόσῳ γε μᾶλλον αὐτὸς ὁ Λόγος, «ἐν ᾧ εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς», κἄν τε σάρκα ἀληθινὴν λάβῃ ἐκ Μαρίας τῆς ἀειπαρθένου καὶ ψυχὴν ἀνθρωπείαν ἀληθινῶς καὶ νοῦν καὶ εἴ τί ἐστιν ἕτερον ἐν τῷ ἀνθρώπῳ, αὐτὸς ἐν ἑαυτῷ ἔχων τὰ ὅλα κατεῖχε θεὸς ὢν μὴ μεριζόμενα πρὸς τὴν κακίαν, μὴ θρυπτόμενα ἀπὸ τοῦ πονηροῦ, μὴ ἁλισκόμενα ἐν τῇ ἡδονῇ, μὴ ὑποπίπτοντα τῷ τοῦ Ἀδὰμ παραπτώματι;","english":"He yielded, however, to the reasonable and bodily needs that accompanied his divinity. For he did not have his mind in truth, just as he had the whole incarnation in truth; the mind did not extend to irrational desires, nor did he do or think the things of the flesh as we do, but as God become true flesh from the Virgin Mary, he acted in flesh and soul and mind and the whole instrument, having come to dwell among the human race from above, from the Father, the hypostatic God Word. But let some not sophistically take this as said by misuse, like \"understand my cry\"; for the one is said by misuse for the sake of prayer, and it is clear that the usage is for the example of his fleshly presence, which was prophesied; but the other, \"and he advanced in age,\" is true. But what do such people think we are saying, if we say that Christ became a perfect man from Mary or had a mind, that we might suspect him of falling into sins? Far from it. \"For he committed no sin, nor was any deceit found in his mouth.\" For if he breathed his power into the saints, and those into whom he breathed are attested to have been holy, righteous, advanced in their days, blameless, how much more so the Word himself, \"in whom the whole fullness of the Godhead was pleased to dwell bodily,\" even if he took true flesh from Mary the ever-virgin and a human soul truly and a mind and whatever else is in man, he himself, being God, held all things in himself, not divided toward evil, not broken by the wicked one, not caught in pleasure, not falling into the transgression of Adam?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυπόστατος","severity":"info","text":"The term 'ἐνυπόστατος' (hypostatic) here describes the Word as having real, independent subsistence, a key concept in anti-Arian Christology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ","severity":"info","text":"A paraphrase of Psalm 34:4 (LXX 33:5) applied to Christ, asserting his sinlessness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ᾧ εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς","severity":"info","text":"An allusion to Colossians 1:19 (πᾶν τὸ πλήρωμα) and 2:9 (θεότητος κατοικῆσαι), adapted to affirm the incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σύνες τῆς κραυγῆς μου","severity":"info","text":"A phrase from Psalm 5:2 (LXX 5:2), used by Epiphanius as an example of catachresis (misuse) in prayer, contrasting with literal statements about Christ's fleshly presence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a concessive statement about Christ's bodily needs to a denial of irrational desires, then to a warning against catachresis, and finally to a rhetorical question affirming Christ's sinlessness despite full humanity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προέκοπτεν ἡλικίᾳ","severity":"caution","text":"The phrase 'προέκοπτεν ἡλικίᾳ' (he advanced in age) is asserted as literally true, but its source is unclear; it may refer to Luke 2:52 or a lost tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the asterisk (*) may have a lacuna or variant; the English draft supplies 'he acted' without a clear Greek verb in the source."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"καὶ διὰ τοῦτό φησιν ὁ ἀπόστολος «γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον» καὶ πάλιν «ἐν σχήματι εὑρεθεὶς ὡς ἄνθρωπος»· τὸ δὲ σχήματι καὶ τὸ ὡς ἄνθρωπος καὶ τὸ γενόμενος καὶ τὸ ὑπὸ νόμον δι' ἀμφοτέρων συναγόμενον τελειότητα σημαίνει καὶ ἀπάθειαν, ἐκ τοῦ γενόμενος τὸ εἶναι τέλειος καὶ ἐκ τοῦ ὑπὸ νόμον τὸ μὴ δοκήσει καὶ ἐκ τοῦ σχήματι τῆς ἰδέας τὸ βέβαιον καὶ ἐκ τοῦ ὡς ἄνθρωπος τὸ ἀναμάρτητον. τούτων τοίνυν οὕτως ἐχόντων μηδεὶς ἀπατάσθω κενοῖς μύθοις. εἰ γὰρ ἄνωθεν γεννηθεὶς ἀπὸ πατρὸς ἀληθινῶς ἀληθινῶς ἐγεννήθη καὶ ἀπὸ Μαρίας, καὶ ἄνω ἀληθεύει καὶ κάτω ἀληθεύει καὶ εἰ ἐστὶν κάτω ἀτελής, καὶ ἄνω ἀτελής. εἰ δὲ ἄνω ἐστὶ τέλειος, καὶ κάτω ἐστὶ τέλειος· οὐκ ἐν ἄλλῳ τελείῳ ᾤκησεν, ἀλλ' εἰς ἑαυτὸν τὰ πάντα ἐτελείωσε. καὶ ἀνέστη ἐκ τῶν νεκρῶν μηκέτι μεριζόμενος ἐν μνήματι εἰς σῶμα καὶ θεότητα καὶ ψυχὴν ἐν καταχθονίοις, μηκέτι ὑπὸ ἁφὴν ὑποπίπτων, μηκέτι ἐπεχόμενος, ἀλλ' εἰσερχόμενος θυρῶν κεκλεισμένων, ψηλαφώμενος δὲ ὑπὸ τοῦ Θωμᾶ, ἵνα μὴ φαντασίᾳ ἀπεικασθῇ, ἀλλ' ἀληθείᾳ· ὁ ὑπὸ τοῦ Θωμᾶ πιστευθεὶς μετὰ τὸ πληρωθῆναι τὸ προειρημένον «ταῖς χερσί μου τὸν θεὸν ἐξεζήτησα, καὶ οὐκ ἠπατήθην», ὁ αὐτὸς θεὸς ὁ αὐτὸς ἄνθρωπος, ὁ μὴ σύγχυσιν ἀπεργασάμενος, ἀλλὰ τὰ δύο κεράσας εἰς ἕν· οὐκ εἰς ἀνυπαρξίαν χωρήσας, ἀλλὰ συνδυναμώσας σῶμα γήϊνον τῇ θεότητι εἰς μίαν δύναμιν ἥνωσεν, εἰς μίαν θεότητα συνήγαγεν· εἷς ὢν κύριος εἷς Χριστός, οὐ δύο Χριστοὶ οὐδὲ δύο θεοί. ἐν αὐτῷ σῶμα πνευματικὸν ἐν αὐτῷ θεότης ἀκατάληπτος, τὸ πεπονθὸς μὴ φθαρὲν τὸ ἀπαθὲς ἄφθαρτον, ἀφθαρσία τὸ ὅλον·","english":"And for this reason the apostle says, \"born of a woman, born under the law,\" and again, \"found in form as a man.\" The phrase \"in form\" and \"as a man\" and \"born\" and \"under the law,\" taken together through both, signify perfection and impassibility: from \"born\" the being perfect, and from \"under the law\" the not being in semblance, and from \"in form\" the stability of the idea, and from \"as a man\" the sinlessness. These things being so, let no one be deceived by empty fables. For if, having been born from above from the Father truly, he was truly born also from Mary, then both above is true and below is true; and if he is imperfect below, he is also imperfect above. But if he is perfect above, he is also perfect below. He did not dwell in another perfect one, but perfected all things in himself. And he rose from the dead, no longer divided in a tomb into body and divinity and soul in the underworld, no longer subject to touch, no longer confined, but entering through closed doors, yet being touched by Thomas, so that he might not be likened to an apparition, but to truth. He who was believed by Thomas after the fulfillment of the aforementioned, \"I sought God with my hands, and I was not deceived,\" the same God, the same man, who did not produce confusion, but blended the two into one; not passing into non-existence, but joining earthly body with divinity into one power, he united, he brought together into one divinity; being one Lord, one Christ, not two Christs nor two gods. In him, a spiritual body; in him, incomprehensible divinity; the part that suffered not corrupted; the impassible part incorruptible; the whole incorruptible.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον","severity":"info","text":"Epiphanius attributes this phrase to the apostle, likely a conflation of Galatians 4:4 and Romans 7:3, though not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν σχήματι εὑρεθεὶς ὡς ἄνθρωπος","severity":"info","text":"This phrase is not a direct biblical citation but echoes Philippians 2:7-8, where Paul speaks of Christ being 'found in human form'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σχήματι","severity":"info","text":"Here 'σχήματι' (form) is used to argue against docetism, asserting Christ's real human appearance, not mere semblance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θωμᾶ","severity":"info","text":"The reference to Thomas touching the risen Christ (John 20:27-29) counters docetic claims that Christ's body was illusory.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ ἄνωθεν ... καὶ κάτω","severity":"info","text":"Epiphanius uses a parallel structure (ἄνω/κάτω) to argue that Christ's perfection above entails perfection below, linking his divine and human natures.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ταῖς χερσί μου τὸν θεὸν ἐξεζήτησα","severity":"info","text":"This phrase, attributed to Thomas, is not canonical but appears in apocryphal traditions, possibly the Gospel of Thomas or Acts of Thomas.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the apostle's quotation is unclear; it may be a paraphrase of Paul. The phrase 'ταῖς χερσί μου τὸν θεὸν ἐξεζήτησα' is not found in the New Testament and its origin is uncertain."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"θεὸς κύριος, καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, μὴ παραλείψας τὴν σάρκα, εἰς ἓν δὲ συνενώσας καὶ εἰς μίαν τὸ ὅλον θεότητα καθεζόμενος ἐν δεξιᾷ τοῦ πατρός. Οὗτος οὖν ὁ μονογενής, ὁ τέλειος ὁ ἄκτιστος ὁ ἄτρεπτος ὁ ἀναλλοίωτος ὁ ἀπερινόητος ὁ ἀόρατος, ὁ ἐνανθρωπήσας ἐν ἡμῖν καὶ ἀναστὰς πνευματικῶς καὶ «μηκέτι ἀποθνῄσκων», μηκέτι πτωχεύων ὁ «δι' ἡμᾶς πτωχεύσας πλούσιος ὤν», ὁ πνεῦμα ὢν ὅλος, ὁ τὸ σαρκικὸν καὶ τὸ θεϊκὸν ἑνῶν, κύριος εἷς βασιλεὺς Χριστός, ὁ υἱὸς τοῦ θεοῦ, ἐν οὐρανῷ καθεσθεὶς ἐν δεξιᾷ τοῦ πατρὸς «ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας, δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου», φησὶν ἐν τῷ εὐαγγελίῳ «ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν οὐ συναλοιφὴν ἐσήμαινε τὸν υἱὸν τῷ πατρὶ οὐδὲ συναλοιφὴν τὸ πνεῦμα τὸ ἅγιον τῷ πατρὶ καὶ τῷ υἱῷ, ἀλλὰ πατέρα οἶδε πατέρα ἀληθινὸν καὶ ἑαυτὸν ἀληθινὸν ἀπέδειξεν ἐνυπόστατον Λόγον καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐνυπόστατον πνεῦμα καὶ «πνεῦμα ἀληθείας», ἄκτιστον ἄτρεπτον ἀναλλοίωτον· οὐχ ὡς ἵνα τις ὑπονοήσῃ δολίως φερόμενος πρὸς τὴν πίστιν καὶ τοὺς πόδας αὐτοῦ ἀποκρύπτων καὶ δολιευόμενος πρὸς τὴν ἀλήθειαν «ἐτάζει γὰρ καρ81.4 δίας καὶ νεφροὺς ὁ θεός». καὶ λέγει ὁ αἱρετικός· δηλονότι πιστεύω ὅτι ὁ πατὴρ πατὴρ καὶ ὁ υἱὸς υἱὸς καὶ τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα καὶ ὁμολογῶ τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ· οὐχ ἑτέραν δὲ λέγω οὐσίαν παρὰ τὴν","english":"Lord God, seated at the right hand of the Father, not having set aside the flesh, but having united it into one and into a single whole divinity, seated at the right hand of the Father. This one, then, is the only-begotten, the perfect, the uncreated, the immutable, the unalterable, the incomprehensible, the invisible, who became incarnate among us and rose spiritually and \"no longer dies,\" no longer is poor, he who \"became poor for our sake, though being rich,\" he who is entirely spirit, who unites the fleshly and the divine, one Lord, King Christ, the Son of God, seated in heaven at the right hand of the Father \"above every beginning and authority, power and every name that is named,\" says in the Gospel, \"Go forth and baptize all the nations in the name of the Father and of the Son and of the Holy Spirit.\" And this, being intermediate, did not signify a blending of the Son with the Father, nor a blending of the Holy Spirit with the Father and the Son, but it knows the Father as true Father, and it demonstrated itself as a true hypostatic Word, and its Holy Spirit as a hypostatic Spirit and \"Spirit of truth,\" uncreated, immutable, unalterable; not so that one might suspect someone acting deceitfully toward the faith and hiding his feet and playing false toward the truth, \"for God examines hearts and kidneys.\" And the heretic says: evidently I believe that the Father is Father, and the Son is Son, and the Holy Spirit is Holy Spirit, and I confess three hypostases in one essence; but I do not say another essence besides","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνυπόστατον","severity":"info","text":"Epiphanius uses ἐνυπόστατον to assert that the Logos and the Spirit are distinct, real hypostases, not mere modes of the Father. This counters Sabellian modalism and Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος","severity":"info","text":"This baptismal formula is not a direct New Testament quotation but a conflation of Matthew 28:19 and Didache 7.1, reflecting early liturgical practice.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ","severity":"info","text":"The phrase 'three hypostases in one essence' became the standard Cappadocian formula for the Trinity. Epiphanius here attributes it to a heretic, likely a Homoian or Pneumatomachian who used it to deny consubstantiality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ λέγει ὁ αἱρετικός","severity":"info","text":"This abrupt shift introduces a direct objection from an imagined heretic, a rhetorical device common in polemical works to anticipate and refute opposing views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν","severity":"caution","text":"The Greek text has a crux: asterisk and obelisk mark a corruption or uncertain reading. The sense likely concerns the intermediate status of the Son and Spirit, but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν' is textually corrupt; the intended referent of 'τοῦτο' is unclear—possibly the baptismal command or the Son's position.","The heretic's confession of 'three hypostases in one essence' is ambiguous: Epiphanius may be caricaturing a Homoian or a pro-Nicene position he deems insufficient."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"θεότητα, οὐχ ἑτέραν θεότητα παρὰ τὴν οὐσίαν, ἀλλὰ διὰ τὸ οὕτως ἀκριβοῦν μίαν οὐσίαν καλοῦμεν, ἵνα μὴ ἄλλο καὶ ἄλλο εἶδος εἴπωμεν τῆς θεότητος τῆς τριάδος. κρυπταζόμενος γὰρ ὁ τοιοῦτος ὡς εἶπον ῥᾳδιούργως πάλιν καὶ δολίως λέγει· πιστεύω ὅτι πατὴρ πατήρ, υἱὸς υἱός, πνεῦμα ἅγιον πνεῦμα ἅγιον· ὑπόνοιαν δὲ ἔχει τοιαύτην κεκρυμμένην, ὡς ἀφ' ἡμῶν τὸ θεῖον ἀπεικάσας, λέγων ἐν ἑαυτῷ, ὅτι ὡς ἔχω σῶμα καὶ ψυχὴν καὶ πνεῦμα ἀνθρώπειον, οὕτω καὶ ἡ θεότης. πατὴρ μὲν ὡς εἰπεῖν τὸ εἶδος, υἱὸς δὲ ὡς ἐν τῷ ἀνθρώπῳ ψυχή, πνεῦμα δὲ ὥσπερ τὸ ἐμπνέον διὰ τοῦ ἀνθρώπου. τινὲς γὰρ δολιεύονται καὶ οὕτως νομίζουσι τὴν θεότητα. ἡμεῖς δὲ οὐχ οὕτως ἐμάθομεν, ἀλλ' ἰδοὺ ὁ πατὴρ ἐν οὐρανῷ διὰ φωνῆς μαρτυρεῖ, ἰδοὺ ὁ υἱὸς ἐν Ἰορδάνῃ, ἰδοὺ τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς κατερχόμενον ἐσχηματίζετο· ἀλλὰ καθ' ἑαυτὸ ἐσχηματίζετο, καθ' ἑαυτὸ ὑπόστασις ὄν, οὐκ ἀλλοία παρὰ τὴν τοῦ πατρὸς καὶ υἱοῦ, ἀλλὰ τῆς αὐτῆς οὐσίας, ὑπόστασις ἐξ ὑποστάσεως τῆς αὐτῆς πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. καὶ πάλιν ἑτέρως· ἰδοὺ πατὴρ κάθηται ἐν οὐρανῷ, *. τὸ δὲ κάθηται μὴ πάλιν ὑπολάμβανε ἀνθρωπίνως, ἀλλ' ἀνεκδιηγήτως καὶ ἀκαταλήπτως ἔχε. καὶ οὐκ εἶπεν, ἀνῆλθεν ὁ υἱὸς εἰς τὸν πατέρα, ἀλλ' «ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός». καὶ πάλιν περὶ τοῦ πνεύματος τοῦ ἁγίου λέγων ὁ μονογενὴς ἐδίδασκεν «ἀπέρχομαι, κἀκεῖνος ἐλεύσεται, τὸ πνεῦμα τὸ ἅγιον, τὸ πνεῦμα τῆς ἀληθείας. ἐὰν μὴ ἐγὼ ἀπέλθω, κἀκεῖνος οὐκ ἔρχεται». εἰ δὲ ἦν τὸ πνεῦμα συναλοιφὴ αὐτῷ τῷ υἱῷ, οὐκ ἂν ἔλεγεν «ἀπέρχομαι κἀκεῖνος ἔρχεται», ἀλλ' ἵνα δείξῃ. ὑπόστασιν καὶ ὑπόστασιν.","english":"divinity, not another divinity besides the substance, but because we thus precisely define it we call it one substance, so that we may not speak of one and another form of the divinity of the Trinity. For such a person, as I said, acting deceitfully and craftily, says again: I believe that Father is Father, Son is Son, Holy Spirit is Holy Spirit; but he has a hidden suspicion of this kind, having likened the divine to ourselves, saying to himself, that just as I have a body and a soul and a human spirit, so also does the divinity. The Father is, so to speak, the form, the Son is like the soul in a human, and the Spirit is like that which breathes through a human. For some act deceitfully and think of the divinity in this way. But we have not learned thus, but behold the Father in heaven testifies through a voice, behold the Son in the Jordan, behold the Holy Spirit was formed in the form of a dove descending; but it was formed by itself, being a hypostasis by itself, not different from that of the Father and Son, but of the same substance, a hypostasis from the same hypostasis of the Father and Son and Holy Spirit. And again in another way: behold the Father sits in heaven, *. But do not again understand \"sits\" in a human way, but hold it as ineffable and incomprehensible. And he did not say, the Son ascended to the Father, but \"he sat at the right hand of the Father.\" And again, speaking about the Holy Spirit, the only-begotten taught, \"I go away, and that one will come, the Holy Spirit, the spirit of truth. If I do not go away, that one does not come.\" For if the Spirit were a coalescence with the Son himself, he would not have said \"I go away and that one comes,\" but in order to show hypostasis and hypostasis.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐσία","severity":"info","text":"Epiphanius insists on one substance (μίαν οὐσίαν) for the Trinity, rejecting any notion of different forms (εἶδος) of divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασις","severity":"info","text":"The Holy Spirit is a distinct hypostasis (ὑπόστασις) by itself, of the same substance as Father and Son, not a coalescence (συναλοιφή) with the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός","severity":"info","text":"Epiphanius cites the phrase 'he sat at the right hand of the Father' (cf. Mark 16:19; Acts 7:55-56) to argue against a modalist merging of Son into Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέρχομαι, κἀκεῖνος ἐλεύσεται","severity":"info","text":"A saying attributed to the only-begotten: 'I go away, and that one will come, the Holy Spirit… If I do not go away, that one does not come.' Not a direct canonical quotation; possibly a loose paraphrase of John 16:7 or 14:16-17.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Epiphanius refutes a heresy that likens the Trinity to a human composite of body, soul, and spirit, attributing to Father, Son, and Spirit respectively form, soul, and breath.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna marked by an asterisk (*) after 'κάθηται ἐν οὐρανῷ'; the English draft inserts a placeholder. The missing phrase is unrecoverable from the edition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The asterisk in the Greek indicates a lacuna; the missing words are not supplied by the edition.","The source of the saying about the Spirit's coming is not a direct biblical verse; it may be a conflation or a lost tradition."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"μία δέ ἐστι θεότης εἷς θεὸς μία ἀλήθεια.\n\nΚαὶ οὕτω γέγραφα τῷ βουλομένῳ * τὴν τῆς ζωῆς ἡμῶν ἀκολουθίαν καὶ βεβαίαν ὁμολογίαν, τὴν ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν καὶ εὐαγγελίων καὶ ἀποστόλων καὶ ἀπὸ τῶν χρόνων τῶν ἀποστόλων ἕως ἡμετέρων χρόνων ἐν τῇ καθολικῇ ἐκκλησίᾳ ἀχράντως πεφυλαγμένην, ἐπὶ φθόνῳ δὲ ἀκαταστασίας τῆς μιᾶς καὶ ἀληθινῆς πίστεως κατὰ καιρὸν καὶ καιρὸν διὰ τῶν αἱρέσεων τὴν αὐτὴν πίστιν καὶ ἐλπίδα καὶ σωτηρίαν ἡμῶν διωχθεῖσαν, ὑπομείνασαν δὲ ἐν τῇ αὐτῆς ἀληθείᾳ, τῶν αἱρέσεων καθ' ἕκαστον χρόνον ἑαυτὰς χραινου82.3 σῶν καὶ ἀπὸ τῆς ἐκκλησίας ἀπαλλοτριουμένων· ὡς καὶ προσφάτως πάλιν ἀκούομέν τινων τῶν τὰ πρωτεῖα δοκούντων ἀποφέρεσθαι παρά τισι τῶν ἐν Αἰγύπτῳ ἀσκητῶν καὶ Θηβαΐδος καὶ ἄλλων ἄλλοθι κλιμάτων, τὰ ὅμοια τοῖς Ἱερακίταις φρονούντων καὶ λεγόντων ἀνάστασιν μὲν τῆς ἡμετέρας σαρκός, οὐ ταύτης δέ, ἀλλ' ἄλλης τινὸς ἀντ' αὐτῆς, ὡς ἐκτραπέντων τῶν τοιούτων καὶ εἰς μύθους ἐκτρεψάντων τὴν τοῦ θεοῦ ἀλήθειαν καὶ τὴν βεβαίαν ἡμῶν ἐλπίδα. διὸ καὶ περὶ τούτου ἀναγκαζόμεθα αὖθις λέγειν. Ἄπιστοι μὲν γὰρ ἀρνοῦνται τὸ πᾶν τῆς ἀναστάσεως, κακόπιστοι δὲ συρφετωδῶς καὶ ἀνοήτως τῆς κατὰ ἀλήθειαν ἐλπίδος ἐκπεπτώκασι τῷ οὕτω νοεῖν περὶ τῆς ἀναστάσεως. καὶ Ἕλληνες μὲν οἱ τελείως ἀρνούμενοι τὴν ἀνάστασιν διὰ τὴν ἀσέβειαν τοῦ πλήθους τῶν παρ' αὐτοῖς γινομένων ἀνομημάτων· μισοῦσι γὰρ τὴν ἀνάστασιν δι' ἣν μέλλουσιν αἰσχύνην ὑφίστασθαι ἐν τῇ ἀναστάσει, τὸν θεὸν ἀγνοήσαντες καὶ τὰς αὐτοῦ ἐντολάς· πλὴν ὅτι ἀναστήσονται, κἂν μὴ βούλωνται.","english":"There is one divinity, one God, one truth.\n\nAnd thus I have written for whoever wishes the course of our life and the firm confession, which has been preserved immaculately in the catholic church from the law and the prophets and the gospels and the apostles and from the times of the apostles down to our own times, but which has been persecuted at various times by the heresies out of envy of the instability of the one true faith—the same faith and hope and salvation of ours—yet has endured in its own truth, while the heresies at each time defile themselves and are alienated from the church. As also recently we hear of some who seem to carry off the first places among certain ascetics in Egypt and the Thebaid and in other regions elsewhere, thinking and saying things similar to the Hieracites, that there is a resurrection of our flesh, but not of this flesh, but of some other in its place, such persons having been perverted and having turned the truth of God and our firm hope into myths. For this reason we are compelled to speak again about this. For unbelievers deny the whole of the resurrection, while the ill-minded have fallen away in a confused and senseless manner from the true hope by thinking thus about the resurrection. And the Greeks, who completely deny the resurrection because of the impiety of the multitude of lawless deeds committed among them—for they hate the resurrection because of the shame they will undergo in the resurrection, having ignored God and his commandments—nevertheless they will rise, even if they do not wish it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μία δέ ἐστι θεότης εἷς θεὸς μία ἀλήθεια","severity":"info","text":"This sentence asserts the unity of divinity, God, and truth, reinforcing the anti-Arian position that the Trinity shares a single substance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερακίταις","severity":"info","text":"The Hieracites were a fourth-century Egyptian ascetic group, followers of Hieracas, who denied the resurrection of the same flesh, holding instead a spiritualized or replacement body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ οὕτω γέγραφα...","severity":"info","text":"This long sentence summarizes Epiphanius’s purpose: to present the unbroken, orthodox confession from law to his own time, persecuted by heresies but preserved in the catholic church.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"Epiphanius uses 'Greeks' to mean pagans, who deny resurrection out of fear of post-mortem shame for their impiety, yet he insists they will rise unwillingly.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκαταστασίας","severity":"caution","text":"The phrase 'ἐπὶ φθόνῳ δὲ ἀκαταστασίας' is ambiguous: it may mean heresies envy the instability of the faith, or that they cause instability out of envy. The translation follows the latter.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ φθόνῳ δὲ ἀκαταστασίας' could be read as heresies envying the faith's instability or as heresies acting out of envy to cause instability; the English draft takes the latter.","The identity of 'τινων τῶν τὰ πρωτεῖα δοκούντων ἀποφέρεσθαι' is vague—Epiphanius does not name specific contemporary opponents, only linking them to Hieracites."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"αὐτὴ γὰρ ἡ κτίσις διαρρήδην αὐτοὺς ἐλέγχει, ὑποφαίνουσα καθ' ἑκάστην ἡμέραν ἀναστάσεως τὸ εἶδος. δύνει γὰρ ἡ ἡμέρα καὶ νεκρῶν αἰνιττόμεθα τὸν τρόπον, κοιμισμὸν αἰνιττομένης τῆς νυκτός· ἀνατέλλει ἡ ἡμέρα ἡμᾶς διυπνίζουσα καὶ ἀναστάσεως ὑποδεικνύουσα τὸ σημεῖον. δρέπονται οἱ καρποὶ καὶ ἡ στάσις τῶν ὄντων ἐκτέμνεται, τῆς\n\nἡμῶν ἐντεῦθεν ἀπαλλαγῆς ὁριζομένου τοῦ προσώπου. σπείρεται ἡ γῆ καὶ βλαστάνει, * ὅτι τὰ τεθαμμένα μετὰ τὴν τομὴν ἀναστήσεται. ἀκρὶς τελευτᾷ, θάψασα τὸ ἐξ αὐτῆς ἀποβληθὲν κύημα ἐν τῇ γῇ καὶ μετὰ καιρὸν ἡ γῆ ἀποδίδωσι τὰ τεθαμμένα· τὰ σπέρματα τῶν γενημάτων σπείρεται καὶ πρῶτον ἀποθνῄσκει ἔπειτα τελεσφορεῖται· «ἐὰν γὰρ μὴ ἀποθάνῃ, οὐ ζωογονεῖται». σφραγῖδας ἐν ἡμῖν ὁ θεὸς ἐποίησε διὰ τῶν ὀνύχων δέκα καὶ δέκα ἀναστάσεως, μαρτυρούσας περὶ τῆς ἡμῶν ἐλπίδος. ἀλλὰ καὶ ὡς διὰ στεφάνου ἐπὶ τῆς κεφαλῆς διὰ τῆς τριχὸς τὴν ἡμῶν ἀνάστασιν ἐκήρυξε. τὸ γὰρ δοκοῦν ἐν ἡμῖν νεκρὸν σῶμα, τουτέστι τρίχες καὶ ὄνυχες, καθ' ἑκάστην τεμνόμεναι καὶ τεμνόμενοι αὖθις θάλλουσι, σημαίνουσαι τῆς ἀναστάσεως τὴν ἐλπίδα. Καὶ ἀμύθητα ἔστιν εἰπεῖν εἰς πληροφορίαν τῶν ἀπίστων ἐξ ὑποδειγμάτων. ἀλλ' οὐκ ἔπεισε τούτους ἡ φάττα τὸ ὄρνεον οὐδὲ ὁ μυωξὸς τὸ ζῷον. ἀποθνῄσκει γὰρ τὸ τοιοῦτον ἑξάμηνον καὶ ἡ φάττα ἡμέρας τεσσαράκοντα, καὶ αὖθις μετὰ τοὺς καιροὺς αὐτῶν ἀναβιοῦσι. κάνθαροι δὲ μέλλοντες τελευτᾶν ἐπὶ σφαῖραν τῆς κόπρου ἑαυτοὺς κρύβουσι, θάψαντες τὴν τοιαύτην σφαῖραν ἐν τῇ γῇ καὶ καταχώσαντες, καὶ οὕτως ἐκ τῆς αὐτῶν ἰκμάδος αὖθις εὑρίσκονται, ἀναβιοῦντες ἐξ αὐτῶν τῶν λειψάνων.","english":"For creation itself refutes them outright, revealing each day the form of resurrection. The day sets, and we are reminded of the manner of the dead, the night hinting at sleep; the day rises, waking us and showing the sign of resurrection. Fruits are plucked, and the state of beings is cut off, the face of our departure from here being defined. The earth is sown and sprouts, because what is buried after the cutting will rise. A locust dies, having buried its cast-off offspring in the earth, and after a time the earth gives back what was buried; the seeds of crops are sown and first die, then come to full growth; \"for if it does not die, it is not brought to life.\" God has made seals in us through the ten nails and ten [seals] of resurrection, bearing witness concerning our hope. But also, as through a crown on the head, through the hair he proclaimed our resurrection. For what seems in us a dead body, that is, hair and nails, cut each day and cut again, flourish anew, signifying the hope of resurrection. And there are countless things to say for the assurance of the unbelievers from examples. But the ringdove, the bird, did not persuade these men, nor the dormouse, the animal. For that creature dies for six months, and the ringdove for forty days, and again after their seasons they revive. And dung beetles, when about to die, hide themselves on a ball of dung, burying that ball in the earth and covering it, and thus from their own moisture they are found again, reviving from their own remains.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτὴ γὰρ ἡ κτίσις διαρρήδην αὐτοὺς ἐλέγχει","severity":"info","text":"Epiphanius argues that the natural world provides visible proof of resurrection, countering heretical denial.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν γὰρ μὴ ἀποθάνῃ, οὐ ζωογονεῖται","severity":"info","text":"This phrase echoes a proverbial or scriptural idea (cf. John 12:24 or 1 Corinthians 15:36), though not a direct quotation; Epiphanius uses it to reinforce the necessity of death for new life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φάττα ... μυωξός ... κάνθαροι","severity":"info","text":"Epiphanius draws on ancient natural history: the ringdove (φάττα), dormouse (μυωξός), and dung beetle (κάνθαρος) were commonly cited in Greco-Roman and early Christian literature as examples of apparent death and revival.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἀμύθητα ἔστιν εἰπεῖν","severity":"info","text":"This transitional phrase signals a shift from a series of natural analogies to a concluding remark about the insufficiency of examples for unbelievers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σφραγῖδας ἐν ἡμῖν ὁ θεὸς ἐποίησε διὰ τῶν ὀνύχων δέκα καὶ δέκα ἀναστάσεως","severity":"info","text":"The notion that fingernails and toenails (ten each) serve as 'seals' of resurrection is a distinctive typological argument, paralleling early Christian symbolic interpretation of the body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἔπεισε τούτους ἡ φάττα ... οὐδὲ ὁ μυωξός","severity":"info","text":"Epiphanius acknowledges the limited persuasive power of natural analogies for heretics, reflecting a common apologetic frustration in patristic literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σφραγῖδας ... δέκα καὶ δέκα ἀναστάσεως' is ambiguous: it may mean 'ten seals of resurrection' (i.e., ten nails) or 'ten and ten seals of resurrection' (i.e., ten fingernails and ten toenails). The translation adopts the latter, more natural reading.","The exact source of the proverb 'ἐὰν γὰρ μὴ ἀποθάνῃ, οὐ ζωογονεῖται' is unclear; it may be a loose citation or a common saying."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"περὶ δὲ τοῦ φοίνικος τοῦ Ἀραβικοῦ ὀρνέου περισσόν μοι τὸ λέγειν. ἤδη γὰρ εἰς ἀκοὴν ἀφῖκται πολλῶν πιστῶν τε καὶ ἀπίστων. ἡ δὲ κατ' αὐτὸν ὑπόθεσις τοιάδε φαίνεται· πεντακοσιοστὸν ἔτος διατελῶν ἐπὰν γνοίη τὸν καιρὸν τῆς αὐτοῦ τελευτῆς ἐνστάντα, σηκὸν μὲν ἐργάζεται ἀρωμάτων καὶ φέρων ἔρχεται εἰς πόλιν τῶν Αἰγυπτίων Ἡλιούπολιν οὕτω καλουμένην, Ὢν δ' ἑρμηνευομένην ἀπὸ τῆς Αἰγυπτιακῆς διαλέκτου καὶ Ἑβραΐδος, καὶ ταρσοῖς ἰδίοις τὰ στήθη τὰ ἑαυτοῦ μαστίξας πολλά, πῦρ ἀπὸ τοῦ σώματος αὐτοῦ προφερόμενος ἐμπίπρησι τὴν ὑποκειμένην ὕλην τῷ τόπῳ καὶ οὕτως ἑαυτὸν ὁλοκαυτοῖ καὶ πάσας τὰς σάρκας αὐτοῦ σὺν ὀστέοις ἐκτεφροῦται. ἐκ θεοῦ δὲ οἰκονομίας νέφος ἀποστέλλεται καὶ ὑετίζει καὶ κατασβεννύει τὴν τὸ σῶμα τοῦ ὀρνέου καταδαπανήσασαν φλόγα, νεκροῦ μὲν ἤδη ὄντος τοῦ ὀρνέου καὶ ὀπτηθέντος ἀκρότατα· σβεσθείσης δὲ τῆς φλογὸς λείψανα τῆς σαρκὸς αὐτοῦ ἔτι ὠμὰ περιλείπεται καὶ πρὸς μίαν ἡμέραν ἀφανισθέντα σκώληκα γεννᾷ· ὁ σκώληξ πτεροφυεῖ νεοττὸς γενόμενος, τῇ δὲ τρίτῃ ἡμέρᾳ ἁδρύνεται καὶ ἁδρυνθεὶς τοῖς τῷ τόπῳ ἐξυπηρετουμένοις ἑαυτὸν ἐμφανίζει καὶ αὖθις ἀνατρέχει εἰς τὴν ἰδίαν πατρίδα καὶ ἀναπαύεται.","english":"Concerning the Arabian bird called the phoenix, it is superfluous for me to speak. For it has already come to the hearing of many believers and unbelievers. The account concerning it appears as follows: When it has completed its five-hundredth year, if it perceives that the time of its own death has arrived, it constructs a pyre of spices and, carrying it, comes to the city of the Egyptians called Heliopolis, which is interpreted as On from the Egyptian and Hebrew dialect, and, having struck its own breast many times with its own talons, it brings forth fire from its body, ignites the material placed beneath in that place, and thus cremates itself, and all its flesh together with its bones is reduced to ashes. But by divine economy a cloud is sent and rains and extinguishes the flame that consumed the body of the bird, the bird being already dead and roasted to the utmost. When the flame is extinguished, remnants of its flesh still raw remain, and after disappearing for one day, they generate a worm. The worm grows feathers, becoming a fledgling, and on the third day it matures, and having matured, it shows itself to those who serve in that place, and again returns to its own homeland and rests.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"φοίνικος τοῦ Ἀραβικοῦ ὀρνέου","severity":"info","text":"The phoenix myth, widespread in antiquity, is used by Epiphanius as a natural proof of resurrection, paralleling 1 Clement 25–26 and Lactantius De ave phoenice.","cites":[],"named_sources":["1 Clement","Lactantius"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὢν","severity":"info","text":"Epiphanius glosses Heliopolis as 'On' from Egyptian and Hebrew; On (Heliopolis) is the biblical city of the sun, associated with the phoenix in Egyptian tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ δὲ τοῦ φοίνικος","severity":"info","text":"This passage is a self-contained excursus within the narrative, introduced as 'superfluous' but serving as a typological proof of resurrection, following the previous analogy of day and fruit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πεντακοσιοστὸν ἔτος","severity":"info","text":"The phoenix's 500-year cycle is a standard figure in ancient sources (Herodotus, Pliny), though some give 500 or 540 years; Epiphanius adopts the round number.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":["Herodotus Histories 2.73","Pliny Natural History 10.2"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"νέφος ἀποστέλλεται","severity":"info","text":"The divine cloud extinguishing the pyre is a Christianizing addition not found in classical accounts; it emphasizes providential control and parallels the resurrection narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λείψανα τῆς σαρκὸς αὐτοῦ ἔτι ὠμὰ περιλείπεται","severity":"caution","text":"The description of raw flesh remnants generating a worm is unique to Epiphanius and may reflect a conflation of the phoenix with insect metamorphosis; the text is not corrupt but the natural history is idiosyncratic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τοῦ σώματος αὐτοῦ προφερόμενος' could mean 'bringing forth fire from its body' or 'bringing forth fire from itself'; the translation follows the former.","The identity of 'τοῖς τῷ τόπῳ ἐξυπηρετουμένοις' is ambiguous: it may refer to temple servants at Heliopolis or unspecified local attendants."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"Θαυμάσαι δέ μοι ἔπεισι περὶ τῆς τῶν ἀπίστων Ἑλλήνων καὶ ἄλλων βαρβάρων ἠπατημένης κατὰ πάντα διανοίας, ὡς ἐν τοῖς αὐτῶν μύθοις οὐκ αἰσχύνονται ἀνάστασιν πάντῃ σημαίνειν καὶ περὶ ἀνα85.2 στάσεως πολλάκις ᾄδειν, ὡς οἱ μῦθοι αὐτῶν ἀναγράφουσιν Ἄλκηστιν μὲν τελευτήσασαν τὴν Πελίου ὑπὲρ τοῦ ἀνδρὸς αὐτῆς Ἀδμήτου καὶ ὑπὸ τοῦ Ἡρακλέος μετὰ τριήμερον ἐγηγερμένην καὶ ἀπὸ τῶν ἀδύτων ἀνενηνεγμένην, Πέλοπά τε τὸν Ταντάλου μετὰ τὸ κρεωνομηθῆναι τοῖς ψευδωνύμοις αὐτῶν θεοῖς ὑπὸ τοῦ ἰδίου πατρός· Ἀμφιάρεως ὁ τοῦ Οἰκλέους ὑπὸ τοῦ Ἀσκληπιοῦ ἀναζωογονηθείς, Γλαῦκος ὁ Μίνωος ὑπὸ Πολυείδου τοῦ Κοιράνου βοτάνῃ τινὶ ἀναζωοποιηθείς, Κάστωρ διὰ Πολυδεύκην τὸν ἀδελφὸν αὐτοῦ, ὃς ἑκὼν αὐτῷ τὴν ζωὴν παρ' ἡμέραν ἀλλάσσειν εἵλετο, καὶ ὁ Πρωτεσίλαος διὰ Λαοδάμειαν. ἀλλὰ καὶ Σίσυφον καὶ Τάνταλον καὶ τὰς Καυκάσου θυγατέρας, ἃς Ἐριννύας κεκλήκασι, καὶ Τειρεσίαν ἅμα τούτοις κατατεταρταρῶσθαι δώσοντας δίκην ἐκεῖσε, τὸν μὲν διὰ πέτρας τὸν δὲ ὑπὸ τροχόν, καὶ ἄλλους ἄλλως τετιμωρῆσθαι καὶ ἔτι ὑπάρχειν ἐν τιμωρίᾳ, ὡς μὴ εἰς ἀνυπαρξίαν κεχωρηκότας, ὑπάρχοντας δὲ ἐν σώμασιν. εἰ μὴ γὰρ σώματα εἶχον,","english":"I am moved to wonder at the deceived understanding of the unbelieving Greeks and other barbarians in every respect, how in their myths they are not ashamed to signify resurrection entirely and to sing often concerning resurrection, as their myths record: Alcestis, the daughter of Pelias, who died for her husband Admetus and was raised by Heracles after three days and brought back from the innermost sanctuary; Pelops, the son of Tantalus, after being butchered for their falsely named gods by his own father; Amphiaraus, the son of Oicles, revived by Asclepius; Glaucus, the son of Minos, revived by Polyidus, the son of Coeranus, with a certain herb; Castor, through Polydeuces his brother, who chose willingly to exchange life with him day by day; and Protesilaus, through Laodameia. But also Sisyphus and Tantalus and the daughters of Caucon, whom they have called Erinyes, and Teiresias along with them, are said to be confined in Tartarus paying penalty there, the one under a rock, the other under a wheel, and others punished in other ways and still existing in punishment, as not having passed into non-existence, but existing in bodies. For if they did not have bodies,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἄλκηστιν","severity":"info","text":"Alcestis, daughter of Pelias, died for her husband Admetus and was resurrected by Heracles after three days. This myth is cited as a pagan parallel to Christian resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέλοπα","severity":"info","text":"Pelops, son of Tantalus, was butchered and served to the gods by his father, then restored to life. Epiphanius uses this to mock pagan resurrection stories.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμφιάρεως","severity":"info","text":"Amphiaraus, son of Oicles, was revived by Asclepius. This is another example of a pagan resurrection myth that Epiphanius contrasts with Christian teaching.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γλαῦκος","severity":"info","text":"Glaucus, son of Minos, was revived by Polyidus with a herb. Epiphanius lists this as a pagan story of resurrection, criticizing Greek myths.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κάστωρ","severity":"info","text":"Castor and Polydeuces (Pollux) shared immortality, alternating life day by day. Epiphanius cites this as a pagan notion of resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίσυφον","severity":"info","text":"Sisyphus, Tantalus, the Erinyes (daughters of Caucon), and Teiresias are described as punished in Tartarus, existing in bodies. Epiphanius argues this implies pagan belief in bodily afterlife.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς Καυκάσου θυγατέρας' is ambiguous: it may refer to the Erinyes (Furies) or to other mythological figures; the text identifies them as Erinyes."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"πῶς ὑπὸ πέτραν καὶ τροχὸν τιμωρίαις παρεδίδοντο; καὶ πολλὰ ἔστιν περὶ τούτων λέγειν εἰς παράστασιν τῆς ἐν ἡμῖν πίστεως, ἔλεγχον δὲ τὸν πρὸς αὐτούς. Ἀλλὰ καὶ οἱ ἐκ τῶν αἱρέσεων ὁρμώμενοι ἀδελφὰ τούτοις ᾄδουσι καὶ συνῳδὰ τῆς ἀπιστίας ἐν τῷ τινὰς μὲν τῶν αἱρετικῶν, τῶν Μανιχαίων φημί, λέγειν οὐ σώματος, ἀλλὰ ψυχῆς ἀνάστασιν ἔσεσθαι, ὡσαύτως δὲ καὶ τοὺς προειρημένους Ἕλληνας τὸ αὐτὸ νομίζειν τε καὶ συνδοξάζειν, ὡς εἶναι τὸν λόγον αὐτῶν ληρώδη μᾶλλον ἤπερ ἐκ συνέσεως προβαλλόμενον. ἐὰν γὰρ ἀνάστασιν εἴπωσιν αἱ αἱρέσεις καὶ ὅλως ἀνάστασιν ἡγοῦνται, περὶ ψυχῶν δὲ τοῦτο ὁρίζωνται, εὔηθές ἐστι τὸ τοιοῦτον. πῶς γὰρ ψυχὴ ἀναστήσεται ἡ μὴ πεπτωκυῖα; οὐ γὰρ θάπτομεν τὰς ψυχὰς ἐν τοῖς μνημείοις, ἀλλὰ τὰ σώματα. ψυχαὶ γὰρ οὐ πίπτουσιν, ἀλλ' αἱ σάρκες· ὡς καὶ ἡ συνήθεια εἴωθε καλεῖν τὰ νεκρὰ σώματα πτώματα. τοίνυν εἰ ἀνάστασις παρ' αὐτοῖς ὁμολογεῖται, παντί τῳ δῆλόν ἐστιν ὅτι οὐ ψυχῆς, ἀλλὰ σώματος τοῦ πεπτωκότος. Ἕλληνες δὲ πάλιν ἐλέγχονται οἱ τὸ πᾶν τῆς ἀναστάσεως ἀρνούμενοι. ἀποφέροντες γὰρ εἰς τὰ μνήματα βρώματά τε καὶ πόματα ἐν ταῖς πανδήμοις καλουμέναις ἡμέραις ὁλοκαυτοῦσι μὲν τὰ ἐδέσματα σπένδουσι δὲ τοὺς οἴνους, μηδὲν μὲν τοὺς νεκροὺς ὠφελοῦντες ἑαυτοὺς δὲ μᾶλλον βλάπτοντες. πλὴν ἀναγκάζονται ἀπὸ τῆς συνηθείας ὁμολογεῖν τὴν τῶν νεκρῶν ἀνάστασιν. ἔνθα γὰρ ἐτέθη τὰ σώματα τῶν τελευτησάντων παραγίνονται καὶ προσφωνοῦσι τοῖς τεθαμμένοις νεκροῖς ἐξ ὀνόματος· ἀνάστα, φάσκοντες, ὁ δεῖνα, φάγε καὶ πίε καὶ εὐφράνθητι.","english":"how they were subjected to punishments under a rock and a wheel; and there is much to say about these things for the demonstration of the faith in us, but for refutation against them. But also those who come from the heresies sing things akin to these and in harmony with unbelief, in that some of the heretics, I mean the Manichaeans, say that there will be a resurrection not of the body but of the soul, and likewise the aforementioned Greeks think and concur in the same thing, so that their account is more foolish than put forward from understanding. For if the heresies speak of resurrection and at all conceive of resurrection, but define this concerning souls, such a thing is foolish. For how will a soul rise that has not fallen? For we do not bury souls in the tombs, but bodies. For souls do not fall, but the flesh does; as custom is accustomed to call dead bodies \"falls.\" Therefore, if resurrection is confessed by them, it is clear to everyone that it is not of the soul, but of the body that has fallen. But the Greeks are again refuted, who deny the whole of resurrection. For they carry to the tombs foods and drinks on the so-called public days, burning the edibles and pouring out the wines, benefiting the dead in no way but rather harming themselves. Nevertheless, they are compelled by custom to confess the resurrection of the dead. For where the bodies of the deceased are placed, they go and address the buried dead by name, saying, \"Arise, so-and-so, eat and drink and be merry.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὸ πέτραν καὶ τροχὸν","severity":"info","text":"The rock and wheel are likely references to the punishments of Sisyphus and Ixion in Greek mythology, used by Epiphanius to illustrate pagan myths of resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πτώματα","severity":"info","text":"Epiphanius plays on the Greek word πτώματα, meaning 'falls' or 'corpses', to argue that resurrection must be of the body, which falls, not the soul.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνάστασιν","severity":"info","text":"The concept of bodily resurrection is central to Christian doctrine, e.g., 1 Corinthians 15:42–44, which Epiphanius implicitly defends against Manichaean and Greek views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίων","severity":"info","text":"The Manichaeans, a dualistic sect, taught a spiritual resurrection of the soul, which Epiphanius refutes as inconsistent with the physical burial of bodies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"Epiphanius criticizes Greek funerary practices of offering food and drink to the dead, arguing they imply a belief in bodily resurrection despite denying it.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ἀναγκάζονται","severity":"info","text":"This passage uses a rhetorical structure: after refuting heretics, Epiphanius turns to Greek practices, showing their inconsistency as a proof of resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ὑπὸ πέτραν καὶ τροχὸν' is ambiguous as to which specific myths are referenced; likely Sisyphus and Ixion, but not explicitly named.","The English draft translates 'πτώματα' as 'falls', but the Greek also means 'corpses', which is the intended double meaning."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"καὶ εἰ μὲν τὰς ψυχὰς ἐκεῖσε νομίζουσιν ἐμπαραμένειν, ἔνθα τὰ λείψανα τῶν τελευτησάντων τέθαπται, ἀγαθή τις τοιαύτη περὶ τῶν ψυχῶν προσδοκία· ἐμπαραμένουσι γὰρ τὴν ἡμέραν τὴν μέλλουσαν καὶ τὴν ἀνάστασιν τῆς παλιγγενεσίας, ἕως τὰ σύνθετα καὶ σύζυγα αὐτῶν ἀπολάβωσι σώματα, εἰ καὶ βδελύττονται οἱ τῶν Ἑλλήνων παῖδες τὴν σάρκα ὡς φαύλην οὖσαν καὶ τέλεον ἀφανιζομένην καὶ ἐλπίδα μὴ ἔχουσαν ἀναβιώσεως. εἰ δὲ μὴ τούτῳ τῷ τρόπῳ τοῦτο ποιοῦσι, τίνι τῷ λόγῳ τὰς βελτίους ψυχὰς τῆς τῶν σωμάτων οὐσίας μνήμασιν ἐγκαταδέοντες καταδίκῃ μᾶλλον περιβάλλουσι τῇ ὑπολήψει, ὁριζόμενοι αὐτὰς προσεδρεύειν τοῖς τετελευτηκόσι λειψάνοις; ἢ ἐπὶ ποίᾳ προσ86.8 δοκίᾳ ἐλπίδος παραγίνονται, λεγέτωσαν; ἀλλὰ δῆλον ὅτι οὐ τὰς ψυχὰς νομίζουσιν εἶναι ἐν μνήμασιν, ἀλλ' ἐν ταμιείοις τισὶν ἐκ θεοῦ ἑκάστῃ ψυχῇ ἀποτεταγμένοις, κατ' ἀξίαν ὧν ἐν βίῳ ἔδρασάν τε καὶ ἐπολιτεύσαντο· τὰ δὲ σώματα ἰδίαις χερσὶν ἕκαστος τοῦ πέλας ἐν ταῖς θήκαις τῶν σωμάτων εἴτουν ὀστέων κατέθεντο. εὔηθες δ' ἂν εἴη παρὰ πᾶσιν εἶναι τὴν μίαν ὑπόληψιν τούτων καὶ ἀκολουθίαν ὡς ἐκ πανταχόθεν ὡμολόγηται, παρὰ δὲ τοῖς ἀπίστοις τοὐναντίον τὰ ἀληθινὰ ἐξαρνεῖσθαι καὶ τὰ ἐν θεῷ δυνατὰ εἰς ἐλπίδας παρ' αὐτοῖς μὴ κεκρατύνθαι.","english":"And if they suppose that souls remain there where the remains of the departed are buried, that is a good expectation concerning souls; for they remain until the coming day and the resurrection of regeneration, until they receive their composite and yoked bodies, even if the children of the Greeks abhor the flesh as base and utterly perishable and having no hope of revival. But if they do not do this in this manner, for what reason do they bind the better souls, which are of a substance superior to that of bodies, to tombs, thus rather surrounding them with condemnation in their conception, defining them as attending to the remains of the dead? Or on what expectation of hope do they come, let them say? But it is clear that they do not think the souls are in tombs, but in some treasuries assigned to each soul by God, according to the worth of what they did and how they lived in life; but each person placed the bodies of their neighbor with their own hands in the repositories of bodies or bones. But it would be naive for there to be among all a single conception and consistency of these things as if agreed upon from all sides, while among the unbelievers the opposite is the case: to deny the true things and for the things possible in God not to be confirmed among them as hopes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παλιγγενεσίας","severity":"info","text":"παλιγγενεσία (regeneration) is a technical term for bodily resurrection in early Christian eschatology, distinct from Platonic metempsychosis.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῶν Ἑλλήνων παῖδες","severity":"info","text":"The phrase 'children of the Greeks' refers to pagan philosophers, especially Platonists, who denigrated the body as base and impermanent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a conditional argument: if heretics locate souls at tombs, that implies a good expectation; if not, their practice is incoherent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ταμιείοις τισὶν ἐκ θεοῦ","severity":"info","text":"The notion of souls in 'treasuries' assigned by God echoes Platonic and Jewish intermediary states, but Epiphanius rejects it as inconsistent with Christian resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius here refutes Manichaean denial of bodily resurrection, a key point in his anti-heretical polemic, as noted in the previous passage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴτουν","severity":"caution","text":"The word εἴτουν ('or rather') may indicate a textual variant or Epiphanius's own correction; the sense is 'repositories of bodies or bones'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴτουν ὀστέων' could be a gloss or a later insertion; the reading taken treats it as Epiphanius's own clarification."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"Ἀλλὰ περὶ τούτων ἱκανὰ νομίζω εἰρῆσθαι, ἐκ τῶν πολλῶν παραδειγμάτων ὀλίγα ἡμῶν παραθέντων. περὶ δὲ τῶν δοκούντων Χριστιανῶν εἶναι, Ὠριγένει δὲ πειθομένων καὶ τὴν μὲν τῶν νεκρῶν ἀνάστασιν ὁμολογούντων σαρκός τε τῆς ἡμετέρας καὶ σώματος τοῦ κυρίου τοῦ ἁγίου ἐκείνου τοῦ ἀπὸ Μαρίας ἀνειλημμένου, ταύτην δὲ τὴν σάρκα λεγόντων μὴ ἐγείρεσθαι, ἀλλ' ἄλλην ἀντὶ ταύτης ἐκ θεοῦ δίδοσθαι, πῶς οὐχὶ μᾶλλον τῶν ἄλλων εἴποιμεν ἀσεβεστέραν ἔχειν ὑπόληψιν καὶ εὐηθεστέραν τῆς παρ' Ἕλλησι καὶ ταῖς λοιπαῖς αἱρέσεσιν ὑπονοίας; πρῶτον μὲν γὰρ εἰ ἄλλη ἀντὶ ταύτης ἐγείρεται κατὰ τὸν αὐτῶν λόγον, οὐ δικαία ἡ τοῦ θεοῦ κρίσις κατὰ τὸν αὐτῶν μῦθον, ἄλλην σάρκα κρίνουσα ἀντὶ τῆς ἁμαρτησάσης ἢ ἄλλο σῶμα φέρουσα\n\nεἰς δόξαν κληρονομίας βασιλείας οὐρανῶν ἀντὶ τοῦ ἐν νηστείαις καὶ ἀγρυπνίαις καὶ διωγμοῖς ὑπὲρ ὀνόματος θεοῦ κεκμηκότος σώματος. πῶς δὲ καὶ ψυχὴ κριθήσεται μόνη κατὰ τὸν λόγον τῶν αἱρέσεων, μὴ παρόντος τοῦ συναμαρτήσαντος σώματος; ἀντείπῃ γὰρ ἡ τοιαύτη ψυχὴ τῇ τοῦ θεοῦ κρίσει, φάσκουσα τοῦ σώματος γεγε87.5 νῆσθαι τὰ ἁμαρτήματα. ἔχει γὰρ καὶ τὴν ἀπόδειξιν κατὰ τὸν τῶν φιλονεικίᾳ φερομένων λόγον καὶ μὴ ἀληθείᾳ. δύναται γὰρ λέγειν· οὐκ ἐγὼ ἥμαρτον, ἀλλὰ τὸ σῶμα. ἐξότου γὰρ ἐξῆλθον ἐκ τοῦ σώματος, οὔτε ἐπόρνευσα οὔτε ἐμοίχευσα, οὐκ ἔκλεψα οὐκ ἐφόνευσα οὐκ εἰδωλολάτρησα οὔ τι τῶν κακῶν καὶ ἀνηκέστων εἰργασάμην. καὶ εὔλογος εὑρεθήσεται ἡ αὐτῆς ἀπολογία. εὐλόγως δὲ αὐτῆς ἀπολογουμένης τί ἐροῦμεν; ἀργὴ ἆρα ἡ τοῦ θεοῦ κρίσις; ἀλλ' «ἀδίκως ἐπιφέρει τὴν ὀργὴν ὁ θεὸς κατὰ τῶν ἀνθρώπων; μὴ γένοιτο».","english":"But concerning these matters I consider enough to have been said, having set forth a few from among many examples. As for those who seem to be Christians but are persuaded by Origen, and who confess the resurrection of the dead—both of our flesh and of that holy body of the Lord taken from Mary—yet say that this flesh is not raised, but another is given in its place by God, how should we not say that they hold a more impious and more foolish notion than that among Greeks and the other heresies? For first, if another flesh is raised in place of this one according to their account, then God's judgment is not just according to their myth, judging another flesh instead of the one that sinned, or bringing another body into the glory of the inheritance of the kingdom of heaven instead of the body that labored in fasts, vigils, and persecutions for the name of God. And how will the soul be judged alone according to the account of the heresies, when the body that sinned together with it is not present? For such a soul will speak against God's judgment, claiming that the sins were committed by the body. For it also has the proof according to the argument of those carried by contentiousness and not by truth. For it can say: \"I did not sin, but the body did. For ever since I left the body, I have neither fornicated nor committed adultery, nor stolen, nor murdered, nor worshipped idols, nor done any of the evil and irreparable things.\" And its defense will be found reasonable. And if it defends itself reasonably, what shall we say? Is God's judgment then idle? But \"does God unjustly bring wrath upon men? Far from it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σάρξ","severity":"info","text":"Epiphanius uses σάρξ (flesh) to denote the physical body of Christ and of believers, distinguishing it from σῶμα (body) in a technical sense.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Origen","severity":"info","text":"Epiphanius attacks Origenist teaching that the resurrected body is a new, spiritual body replacing the old flesh, a view he deems impious.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν γὰρ","severity":"info","text":"The argument proceeds in two parts: first, the injustice of judging a different body; second, the soul's plausible defense if the body is absent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ψυχὴ κριθήσεται μόνη","severity":"info","text":"The soul's claim that the body alone sinned echoes a standard objection to resurrection of the flesh, found in early Christian apologetic (e.g., Irenaeus, Haer. 5.31).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδίκως ἐπιφέρει τὴν ὀργὴν ὁ θεὸς","severity":"info","text":"The rhetorical question 'does God unjustly bring wrath?' alludes to the justice of divine judgment, possibly echoing Rom 2:5-6 or similar Pauline themes.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γεγε87.5 νῆσθαι","severity":"caution","text":"The Greek text at this point is corrupt: 'γεγε87.5 νῆσθαι' appears to be a scribal error for γεγενῆσθαι (to have been committed).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γεγε87.5 νῆσθαι' is a textual corruption; the intended reading is likely γεγενῆσθαι, meaning 'to have been committed'."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"Οἴδαμεν δὲ ὅτι «πάντα τῷ θεῷ δυνατά» καὶ δύναται καὶ σῶμα φέρειν ἄνευ ψυχῆς καὶ τὰ ἀφανῆ γεγονότα σώματα δύναται ποιῆσαι πάλιν ἀναβιοῦν κινεῖσθαί τε αὐτὰ ἀφ' ἑαυτῶν ἄνευ ψυχῶν, ἐὰν θέλῃ, ὡς καὶ ἤδη διὰ τοῦ ἁγιωτάτου Ἰεζεκιὴλ τὴν τοιαύτην οἰκονομίαν ἐποίησεν. ἔλεγε γὰρ τῷ ἁγίῳ προφήτῃ «εἰπέ, υἱὲ ἀνθρώπου, συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν»· καὶ ἦν θαυμάσαι τὴν τοῦ θεοῦ δύναμιν, ὅτι μηδέπω τῶν ψυχῶν ἐμβληθεισῶν, ἀλλὰ ξηρῶν ὄντων τῶν ὀστέων οὐ μόνον τοῦ κινεῖσθαι ἔσχον δύναμιν ἐπὶ τῆς τοῦ θεοῦ προστάξεως, ἀλλὰ καὶ συνέσεως τὰ ὀστᾶ ἐνεπλήσθη καὶ γνώσεως οὐ τῆς τυχούσης. οὐ γὰρ τὰ πρὸς τοὺς πόδας ὀστέα ἐγγὺς τῶν μερῶν τῆς κεφαλῆς κατὰ λήθην ἐβάδιζεν οὐδὲ οἱ τοῦ τραχήλου σπόνδυλοι περὶ τὰς τῶν ἀστραγάλων ἁρμονίας πλανώμενοι τὸν τόπον ἐξήτουν, ἀλλ' ἕκαστον τῶν ὀστέων καὶ ἐκινήθη καὶ ἐβάδιζε κατὰ σύνεσιν καὶ τῇ αὐτοῦ ἁρμονίᾳ προσετίθετο. εἰ γοῦν θέλει ὁ θεός, δύναται καὶ σῶμα ἄνευ ψυχῆς ἐγεῖραι. ἐν τούτῳ γὰρ τὸ δυνατὸν αὐτοῦ ἔδειξεν, ἐν τῷ τὸ παρὰ τοῖς ἀνθρώποις ἀπηλπισμένον ἐκεῖνο πρῶτον ποιῆσαι ἀναβιοῦν διὰ τοῦ τῷ Ἰεζεκιὴλ προστεταχέναι. καὶ οὐκ εἶπεν· εἰπέ, υἱὲ ἀνθρώπου, πρῶτον ἐλθεῖν τὸ πνεῦμα, ἀλλὰ μετὰ τὸ ἐξευμαρίσαι τὸ δυσχερὲς διὰ τὴν πίστιν, φημὶ δὲ τὸ τὰ σώματα συναχθῆναι, τότε προσέταξε τὰς ψυχὰς εἰσελθεῖν εἰς αὐτὰ τὰ σώματα· «καὶ ἀνέστη δέ» φησί «πολλὴ συναγωγή». δύνασθαι τοίνυν τὸν θεὸν ποιῆσαι ἔφην καὶ σῶμα δίχα ψυχῆς ἀναβιοῦν, καθὰ προδέδεικται, ἀλλ' οὐ δύναται κριθῆναι καθ' ἑαυτὸ τὸ σῶμα. ἔχει γὰρ δικαίαν ἀπολογίαν πρὸς τὴν τοῦ θεοῦ κρίσιν.","english":"We know that “all things are possible for God,” and He is able to bear a body without a soul, and He can make the bodies that have become invisible live again and move of themselves without souls, if He wishes, just as He already performed such an economy through the most holy Ezekiel. For He said to the holy prophet, “Say, son of man, that bone be gathered to bone and joint to joint.” And one could marvel at the power of God, because, although the souls had not yet been inserted and the bones were dry, they not only received the power of motion at God’s command, but the bones were also filled with understanding and with no ordinary knowledge. For the bones near the feet did not wander in forgetfulness toward the parts of the head, nor did the vertebrae of the neck, straying around the joints of the ankle-bones, seek their place; rather, each of the bones both moved and walked with understanding and was added to its own joint. If, then, God wills, He can also raise a body without a soul. For He showed His power in this: in first making that which is despaired of by men come to life again through His command to Ezekiel. And He did not say, “Say, son of man, let the spirit come first,” but after making the difficult thing easy for the sake of faith—I mean the gathering together of the bodies—then He commanded the souls to enter into those bodies: “and a great multitude arose,” it says. I therefore said that God can make even a body without a soul come to life, as has been shown above, but the body cannot be judged by itself. For it has a just defense before God’s judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα τῷ θεῷ δυνατά","severity":"info","text":"This phrase echoes a common scriptural sentiment (cf. Mark 10:18, Wisdom 19:6) but is not a direct quotation; Epiphanius uses it as a theological axiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰεζεκιήλ","severity":"info","text":"Epiphanius refers to the vision of the dry bones in Ezekiel 37:1-14, where the prophet is commanded to speak to the bones, which then reassemble and are revived. This is a key proof-text for resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Here 'economy' denotes a divine arrangement or dispensation, a technical term in patristic theology for God's salvific plan or a specific miraculous intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general claim of God's power, to a scriptural example (Ezekiel), to a logical conclusion: God can raise a body without a soul, but the body cannot be judged alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius argues against Origenist views that the resurrected body is different from the earthly one, insisting on the continuity of the same flesh, using Ezekiel as a precedent.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναβιοῦν","severity":"caution","text":"The verb 'to live again' is ambiguous: it could mean 'revive' (temporary animation) or 'resurrect' (permanent restoration). Epiphanius uses it to argue for the latter, but the context of Ezekiel's vision suggests a temporary miracle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα τῷ θεῷ δυνατά' is not a direct scriptural citation but a theological commonplace; its precise source is uncertain.","The term 'ἀναβιοῦν' may imply either temporary revival or permanent resurrection; Epiphanius exploits this ambiguity to support his argument."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"φάσκει γὰρ καὶ αὐτὸ λέγον· ἐκ τῆς ψυχῆς ἐκείνης ἦν ἡ ἁμαρτία, οὐκ ἤμην αἴτιον ἐγώ. ἐξότου γὰρ ἐλύθην καὶ ἐκείνη ἀπ' ἐμοῦ ἀπέστη, μὴ ἐμοίχευσα μὴ ἐπόρνευσα μὴ κέκλοφα μὴ εἰδωλολάτρησα μή τι τῶν τοιούτων ἀμπλακημάτων εἰργασάμην; καὶ ἔσται κατὰ τὸν τῶν φιλονείκων λόγον ἄπρακτος ἡ τοῦ θεοῦ κρίσις. διὰ τοῦτο ὡς ἦν τὸ σῶμα καὶ ἡ ψυχὴ σύνθετος εἷς ἄνθρωπος ἐκ θεοῦ γεγενημένος, αὖθις ὁ δίκαιος κριτὴς τὸ σῶμα ἐγείρει καὶ τὴν ψυχὴν αὐτοῦ ἐν αὐτῷ δίδωσι. καὶ οὕτως δικαία γενήσεται ἡ τοῦ θεοῦ κρίσις, ἀμφοτέρων κοινωνούντων ἢ τῆς δι' ἁμαρτίας τιμωρίας ἢ τῆς δι' ἀρετὴν † θεοσεβείας καὶ τῆς μελλούσης ἀποδίδοσθαι τοῖς ἁγίοις μισθαποδοσίας. Ταῦτα δὲ εἰς παράστασιν τῆς ἀληθείας τῆς ἡμῶν ἐλπίδος ἱκανῶς ἔχειν νομίζοντες ὀλίγα ἀντὶ πολλῶν παρεθέμεθα. διὰ δὲ τοὺς λέγοντας ἕτερον σῶμα ἀντὶ τοῦ πίπτοντος ἐγείρεσθαι, πάλιν τῷ καμάτῳ προστιθέμεθα, ὠφελῆσαι τοὺς βουλομένους συνιέναι καὶ τὴν αὐτῶν ζωὴν ἀπολέσαι μὴ πειρωμένους βουλόμενοι. γένοιτο γὰρ κάμνειν ἡμᾶς τοὺς ἐλαχίστους καὶ μηδαμινοὺς καὶ ἑαυτοὺς καὶ πάντας ὠφελεῖσθαι καὶ","english":"For it also asserts, saying: “The sin was from that soul; I was not the cause. For from the time I was released and that soul departed from me, did I not commit adultery, did I not fornicate, did I not steal, did I not worship idols, did I not do any such transgressions?” And according to the argument of the contentious, the judgment of God would be ineffectual. Therefore, just as the body and the soul were compounded into one human being created by God, so the righteous judge raises the body again and gives its soul back into it. And thus the judgment of God will be just, with both sharing either the punishment due to sin or the reward for virtue, piety, and the future recompense to be given to the saints. Considering these things sufficient for demonstrating the truth of our hope, we have set forth a few in place of many. But on account of those who say that another body is raised instead of the one that falls, we again add to our labor, wishing to benefit those who desire to understand and not to attempt to destroy their own life. For may we, the least and most insignificant, labor, and may both ourselves and all be benefited, and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκ τῆς ψυχῆς ἐκείνης ἦν ἡ ἁμαρτία, οὐκ ἤμην αἴτιον ἐγώ","severity":"info","text":"Epiphanius quotes a hypothetical objection from a dualist opponent, likely a Manichaean or Gnostic, who separates the soul from the body as the sole source of sin.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλονείκων","severity":"info","text":"The term φιλονείκων (contentious) here refers to opponents who argue that the body, being sinless, cannot be judged, thus making divine judgment ineffectual.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα δὲ εἰς παράστασιν","severity":"info","text":"This passage marks a transition: Epiphanius concludes his argument for bodily resurrection with soul, then introduces a new objection about a replacement body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕτερον σῶμα ἀντὶ τοῦ πίπτοντος ἐγείρεσθαι","severity":"info","text":"The view that a different body is raised instead of the fallen one was held by some Origenist circles, who denied the identity of the resurrected body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γένοιτο γὰρ κάμνειν ἡμᾶς τοὺς ἐλαχίστους","severity":"info","text":"Epiphanius’ self-deprecating phrase (the least and most insignificant) is a rhetorical humility topos common in patristic polemic, not a literal confession.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at † θεοσεβείας is marked as corrupt; the intended reading may be 'θεοσεβείας' (piety) or a variant like 'θεοσεβείας τε'."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"μὴ ἀρνεῖσθαι ἀνάστασιν τῆς ἡμετέρας σαρκός, ἐν ᾗπερ πᾶς ὁ θησαυρὸς καὶ κρηπὶς παντὸς σώφρονος λογισμοῦ καὶ πάσης ἀγαθοεργίας ἐλπὶς διάκειται κατὰ τὸ εἰρημένον «ἔχοντες τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι» καὶ τὰ ἑξῆς. ἐγκρατευόμεθα γὰρ οἱ ἀσθενεῖς, ἁγνεύομεν οἱ ταπεινοί, ἐλεημοσύνας ἐπιποθοῦμεν ποιεῖν οἱ ἀδύνατοι διὰ τὴν τῶν προσδοκωμένων ἀπόληψιν, τῆς τῶν νεκρῶν ἀναστάσεως· καὶ οὕτως ὁ κανὼν τεθεμελίωται πίστεως καὶ ἐλπίδος θεοῦ ἀγάπης καὶ μαρτυρίου ὑπὲρ ὀνόματος θεοῦ ἐν διωγμοῖς βασάνων καὶ ἄλλων ἀπανθρώπων κολάσεων ἐν τοῖς μὴ ἀρνουμένοις ἀνάστασιν τῆς ἡμῶν σαρκός, ἀλλὰ πιστεύουσιν ὅτι αὐτὸ τὸ σπειρόμενον ἐν τῇ γῇ ἐγερθήσεται. δύο γὰρ σαφεῖς καὶ ἀληθεῖς μαρτυρίας ἔδωκαν ἡμῖν αἱ θεῖαι γραφαί, δι' ὧν δυνάμεθα τὴν τῆς ἡμῶν ἀναστάσεως ἐλπίδα γνῶναι καὶ μὴ σφαλῆναι μύθοις κενοδόξων ἀνθρώπων ἀπατηθέντων καὶ τῷ βίῳ ἀπάτην γραψάντων. ἵνα οὖν μὴ πολλαῖς μαρτυρίαις χρήσωμαι οὐ γάρ εἰσιν ὀλίγαι ἐν καινῇ τε καὶ παλαιᾷ περὶ τῆς ἡμῶν ἐλπίδος καὶ ἀναστάσεως συντόμως ἐρῶ τοῦτο· ὅτι εἰ ἄλλο ἦν τὸ ἐγειρόμενον, καθάπερ τινὲς φάσκουσιν, οὐκ ἂν ὁ ἀπόστολος διεβεβαιοῦτο λέγων «δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν». ἐπειδὴ δὲ δεῖ καὶ περὶ δόξης τῶν ἁγίων, ὡς μέλλουσι φαιδρύνεσθαί τε καὶ ἀλλοιοῦσθαι ἐν δόξῃ μετὰ τὴν ἀνάστασιν καθάπερ λέγει «ἐγείρεται ἐν δόξῃ», ἑδραιωθῆναι ἡμᾶς ἐν τῇ ἐλπίδι, φησὶν ἡ ἁγία γραφή «ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ·","english":"not to deny the resurrection of our flesh, in which all the treasure and foundation of every prudent thought and the hope of every good work lies, according to the saying, \"having this treasure in earthen vessels,\" and so forth. For we who are weak practice self-control, we who are humble practice chastity, we who are powerless yearn to do alms because of the anticipated recovery, the resurrection of the dead. And thus the canon is founded on faith and hope, love of God, and martyrdom for the name of God in persecutions, tortures, and other inhuman punishments among those who do not deny the resurrection of our flesh, but believe that what is sown in the earth will be raised. For the divine scriptures have given us two clear and true testimonies, by which we can know the hope of our resurrection and not be led astray by the myths of vainglorious men who have been deceived and have written deception for life. So that I may not use many testimonies—for they are not few in the New and Old Testament concerning our hope and resurrection—I will say this briefly: that if it were something else that is raised, as some claim, the apostle would not have affirmed, saying, \"For this perishable thing must put on imperishability, and the mortal must put on immortality.\" But since it is also necessary that we be confirmed in the hope concerning the glory of the saints, how they are to be resplendent and transformed in glory after the resurrection, as it says, \"he is raised in glory,\" the holy scripture says, \"Fool, what you sow is not brought to life unless it dies.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔχοντες τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι","severity":"info","text":"Epiphanius alludes to 2 Corinthians 4:7, where Paul speaks of the body as an earthen vessel containing a treasure, here applied to the resurrection of the flesh.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν","severity":"info","text":"A paraphrase of 1 Corinthians 15:53, where Paul argues that the perishable body must be transformed to imperishability, supporting the resurrection of the same flesh.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ","severity":"info","text":"A citation of 1 Corinthians 15:36, where Paul uses the agricultural metaphor that the seed must die to be brought to life, applied to the resurrection of the dead.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κρηπὶς","severity":"info","text":"κρηπὶς (foundation) is a key term in Epiphanius’s argument, linking the resurrection of the flesh to the basis of prudent thought and good works, emphasizing its foundational role in Christian life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general affirmation of resurrection to specific scriptural proofs, then to a refutation of those who claim a different entity is raised, concluding with a citation on the necessity of death for life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Epiphanius counters docetic or gnostic views that deny the resurrection of the physical body, insisting that the same flesh sown in the earth will be raised, a common polemic in fourth-century anti-heretical literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ᾗπερ' is a variant of 'ἐν ᾗπερ' (in which), but the antecedent is ambiguous: it could refer to 'τῆς ἡμετέρας σαρκός' (our flesh) or to 'ἀνάστασιν' (resurrection). The translation takes it as referring to the resurrection, but the Greek allows either."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"καὶ οὐκ αὐτὸ τὸ γενησόμενον σῶμα σπείρεις, ἀλλ' εἰ τύχοι κόκκον σίτου ἤ τινος τῶν ἄλλων σπερμάτων καὶ ὁ θεὸς δίδωσιν αὐτῷ σῶμα ὡς ἠθέλησε». τοῦτο εἰς δόξαν τῶν ἐγειρομένων ἐν φαιδρότητι εἶπεν· ἵνα δὲ δείξῃ αὐτὸν τὸν κόκκον προσλαμβάνοντα τὴν δόξαν, δι' ἑαυτοῦ εἶπεν ἐν τῷ εὐαγγελίῳ ὁ καὶ «ἐν Παύλῳ λαλήσας» περὶ ἀναστάσεως· «ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου εἰς τὴν γῆν ἀποθάνῃ», φησί, «μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολλοὺς κόκκους φέρει». ἄρα γοῦν ὁ ἀπόστολος κόκκον ἔφησε καὶ ὁ σωτὴρ τὸν αὐτὸν κόκκον τοῦ σώματος δι' ἑαυτοῦ ἀπέδειξε. τί οὖν ἐροῦμεν; οὐκ αὐτὸ τὸ σπαρὲν ἴδιον αὐτοῦ σῶμα τουτέστιν ὁ κόκκος ἀνέστη; ἢ ἕτερον ἦν τὸ ἐξ αὐτοῦ μετὰ τὴν τριή90.5 μερον ἀναστὰν ἐκ τοῦ μνημείου; ὡς οἱ ἄγγελοι λέγουσιν· «ἀνέστη, οὐκ ἔστιν ὧδε» καὶ ὥς φησι τῇ Μαρίᾳ «μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου» καὶ ὡς δείκνυσι τὰς χεῖρας καὶ τὴν πλευρὰν τῷ Θωμᾷ λέγων «μὴ γίνου ἄπιστος ἀλλὰ πιστός». ἀπίστων γάρ ἐστι τὸ εἰπεῖν ὅλως οὐκ ἀνέστη, ἢ καὶ κακοπίστων ἐστὶ τὸ εἰπεῖν, οὐκ αὐτὸ τὸ ὂν καὶ κοιμηθὲν ἀνέστη, πιστῶν δέ ἐστι τὸ εἰπεῖν ὅτι αὐτὸ τὸ σῶμα ἀνέστη καὶ ἀπὸ τοῦ αὐτοῦ σώματος οὗ ἤγειρε τὸ ἡμῶν εἰς ἐλπίδα ἀληθείας κατέστη.","english":"and you do not sow the body that will come to be, but rather, if it happens, a grain of wheat or some other seed, and God gives it a body as he wished.\" This he said to the glory of those who rise in radiance; but to show that the grain itself receives the glory, he himself said in the Gospel, he who also \"spoke in Paul\" concerning resurrection: \"Unless the grain of wheat falls into the earth and dies,\" he says, \"it remains alone; but if it dies, it bears many grains.\" So then, the apostle spoke of a grain, and the Savior himself demonstrated the same grain of the body through himself. What then shall we say? Did the thing sown itself, that is, the grain, rise as its own body? Or was it something else that rose from it after the third day from the tomb? As the angels say: \"He has risen; he is not here,\" and as he says to Mary, \"Do not touch me; for I have not yet ascended to my Father,\" and as he shows his hands and side to Thomas, saying, \"Do not be faithless, but faithful.\" For it is characteristic of the faithless to say that he did not rise at all, and it is characteristic of the ill-faith to say that it was not the very thing that slept that rose; but it is characteristic of the faithful to say that the same body rose, and from that same body which he raised, he established ours in hope of truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ εὐαγγελίῳ","severity":"info","text":"Epiphanius attributes to Jesus a saying about the grain of wheat that dies and bears many grains. This is not a canonical gospel verse but may echo John 12:24 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Παύλῳ λαλήσας","severity":"info","text":"The phrase 'he who also spoke in Paul' refers to Christ speaking through the apostle Paul, likely alluding to 1 Corinthians 15:35-38, where Paul uses the seed analogy for resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη, οὐκ ἔστιν ὧδε","severity":"info","text":"The angels' statement 'He has risen; he is not here' is not verbatim in the canonical gospels but conflates Mark 16:6 and John 20:2, reflecting early Christian oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου","severity":"info","text":"The saying 'Do not touch me; for I have not yet ascended to my Father' is not found in the canonical gospels. It may derive from the Gospel of Mary or other apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ γίνου ἄπιστος ἀλλὰ πιστός","severity":"info","text":"Jesus' words to Thomas 'Do not be faithless, but faithful' are not in the canonical gospels. They may reflect a variant of the doubting Thomas story in John 20:27-29.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριήμερον","severity":"info","text":"The reference to the third day (τριήμερον) after burial aligns with the gospel accounts of Jesus' resurrection on the third day (e.g., Matthew 28:1, Luke 24:21).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical sayings attributed to Jesus and the angels is uncertain; they may be from apocryphal gospels or Epiphanius's own theological construction."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"Εἰς τοῦτο γὰρ καὶ τοὺς τύπους εἴασε τῶν ἥλων, μὴ ἀπαλείψας αὐτοὺς μηδὲ τὸν τύπον τῆς λόγχης, καίτοι γε εἰσελθὼν θυρῶν κεκλεισμένων. τὸ γὰρ σαρκικὸν αὐτοῦ πνευματικὸν ἀνέστη, ἀλλ' οὐκ ἄλλο παρὰ τὸ ὄν, ἀλλ' αὐτὸ τὸ ὄν, εἰς θεότητα συνενωθέν, εἰς λεπτότητα πνεύματος κοσμηθέν. εἰ μὴ γὰρ ἦν λεπτότης πνεύματος, ποία τις ὀπὴ ἐδέχετο σῶμα ὀγκηρόν; ἀλλ' ἵνα δείξῃ ὅτι αὐτὸ τὸ φθαρτὸν ἡμῶν ἐνδύεται ἀφθαρσίαν ἐν ἀληθείᾳ εἰ γὰρ καὶ θνητόν ἐστιν, ἀθανασίαν ἐνδύεται, εἰσῆλθε μὲν θυρῶν κεκλεισμένων, ἵνα δείξῃ τὸ παχυμερὲς λεπτομερὲς καὶ τὸ θνητὸν ἀθάνατον καὶ τὸ φθαρτὸν ἄφθαρτον· ἵνα δὲ πάντας ἐλέγξῃ τοὺς ἀπιστοῦντας εἰς τὴν ἡμῶν σωτηρίαν, φημὶ δὲ τὴν ἀνάστασιν, ὁ εἰς λεπτότητα μεταβάλλων τὸ σῶμα καὶ εἰς πνεῦμα συγκεράσας τὴν σάρκα μετὰ τὴν ἀνάστασιν οὐκ ἀπήλειψε τὰς οὐλὰς τῶν ἥλων οὐδὲ τὸν τύπον τῆς λόγχης, ἀλλ' ἔδειξεν αὐτὸ τὸ ἐπὶ τοῦ σταυροῦ πεπονθὸς ὅτι οὐκ ἄλλο ἦν\n\nτὸ ἀναστὰν οὐδὲ ἀπ' αὐτοῦ ἕτερον φυέν, ἀλλ' αὐτὸ τὸ πεπονθὸς ἀπαθὲς καὶ αὐτὸς ὁ πεσὼν κόκκος ἀναστάς, ἀναστὰς δὲ ἄφθαρτος. καὶ ἵνα πάλιν μὴ νομίσωμεν μέρος τι ἐγηγέρθαι ἐξ αὐτοῦ, * αὐτὸ μὲν ὅλον οὐκ εἶδε διαφθοράν, λέγει γάρ «οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», αὐτὸ δὲ ὅλον ἀνέστη, λέγει γάρ «ἀνέστη, οὐκ ἔστιν ὧδε». εἰ δὲ ἠγέρθη καὶ οὐκ ἔστιν ὧδε, ἀληθινῶς ἀνέστη· καὶ οὐ σφάλλονται αἱ γραφαί, οὖσαι ἡμετέρα ζωή. καὶ ἵνα μὴ εὕρωσιν οἱ ἠπατημένοι πρόφασιν, ὀστέα καὶ σάρκα ἔδειξε τῷ Θωμᾷ καὶ τοῖς μαθηταῖς αὐτοῦ ἔλεγεν «ἴδετέ με, ὅτι ἐγώ εἰμι. πνεῦμα γὰρ ὀστέα καὶ σάρκα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα».","english":"For this reason he also allowed the marks of the nails to remain, not erasing them nor the mark of the spear, even though he entered through closed doors. For his fleshly body rose spiritually, but not as something other than what it was, but that very thing, united with divinity, adorned with the fineness of spirit. For if it were not the fineness of spirit, what kind of opening would receive a bulky body? But in order to show that our corruptible body truly puts on incorruption—for even though it is mortal, it puts on immortality—he entered through closed doors, to show that the coarse becomes fine, the mortal immortal, and the corruptible incorruptible. And in order to refute all who disbelieve in our salvation, I mean the resurrection, he who transforms the body into fineness and blends the flesh with spirit after the resurrection did not erase the scars of the nails nor the mark of the spear, but showed that the very thing that suffered on the cross was not something other than what rose, nor did something else spring from it, but the same suffering thing became impassible, and the same fallen grain rose, and rose incorruptible. And again, so that we might not think that some part of him was raised, the whole of him did not see corruption, for it says, \"You will not let your holy one see corruption,\" and the whole of him rose, for it says, \"He rose, he is not here.\" If he rose and is not here, he truly rose; and the scriptures, which are our life, are not mistaken. And so that the deceived might find no pretext, he showed bones and flesh to Thomas and said to his disciples, \"See me, that I am I. For spirit has no bones and flesh, as you see me having.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τύπον","severity":"info","text":"τύπον here means 'mark' or 'impression', not 'type' in the theological sense. Epiphanius uses it for the physical imprint of the nails and spear on Christ's risen body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν","severity":"info","text":"A citation of Psalm 15:10 LXX (16:10 MT), applied to Christ as the 'holy one' who does not see corruption.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη, οὐκ ἔστιν ὧδε","severity":"info","text":"An allusion to the empty tomb tradition (cf. John 20:1-10) and the angelic announcement 'He is not here'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰσῆλθε μὲν θυρῶν κεκλεισμένων","severity":"info","text":"The detail of Christ entering through closed doors after the resurrection is a common patristic motif (e.g., Origen, John Chrysostom) to illustrate the spiritual, subtle nature of the risen body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀστέα καὶ σάρκα ἔδειξε τῷ Θωμᾷ","severity":"info","text":"Epiphanius references the apocryphal tradition (Gospel of Thomas? or oral tradition) where Thomas touches the risen Christ's wounds, a scene not in canonical Gospels but widely known in early Christian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα μὴ εὕρωσιν οἱ ἠπατημένοι πρόφασιν","severity":"info","text":"This clause marks a rhetorical turn: Epiphanius anticipates and refutes a potential objection from docetists or others who deny the physical reality of the resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς λεπτότητα πνεύματος κοσμηθέν' could be read as 'adorned with the fineness of spirit' or 'ordered into the fineness of spirit'; the translation takes the former, but the Greek allows both.","The identity of 'οἱ ἠπατημένοι' ('the deceived') is not specified; likely docetists or Manichaeans, but Epiphanius does not name them here."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"Ἐὰν δέ τις σοφιζόμενος εἴπῃ· ἀλλὰ τὸ τοῦ σωτῆρος ἡμῶν σῶμα ἐξαίρετον ἦν διὰ τὸ μόνον συνειλῆφθαι ἀπὸ Μαρίας καὶ χωρὶς σπέρματος ἀνδρός, ἆρα γοῦν καὶ τὸ τοῦ Ἀδὰμ ἄλλο ἦν παρὰ τὸ ἡμῶν, ὅτι ἀπὸ γῆς μόνον ἐλήφθη χωρὶς σπέρματος ἀνδρός; ἀλλ' οὐδεὶς ἔχει τοῦτο εἰπεῖν οὐδὲ ἀποδεῖξαι. ἐὰν δέ τις πάλιν σοφιζόμενος εἴπῃ· τὸ τοῦ Χριστοῦ μόνον ὅλον ἀνέστη, τὸ δὲ ἡμῶν οὐκ αὐτὸ ἐγείρεται, ἀλλ' ἀντ' αὐτοῦ ἕτερον, πῶς οὖν λέγει «ἀνέστη Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων;» ἕν ἐστι καὶ αὐτὸ τὸ σῶμα * ἀπαρχὴ τῶν ἐγειρομένων. πῶς δὲ ἀπαρχὴ γέγονε Χριστὸς τῶν κεκοιμημένων, μαθέτωσαν καὶ μὴ πάλιν εἰς ἄλλην πλάνην τραπῶσι καὶ νομίσωσι τὰς ἄλλας γραφὰς ψεύδεσθαι. πρὸ αὐτοῦ γὰρ ἤγειρε τὸν Λάζαρον καὶ τὸν υἱὸν τῆς χήρας τῆς ἐν τῇ Ναῒν καὶ Ἠλίας ἤγειρε νεκρόν, ἀλλὰ καὶ Ἐλισσαῖος δύο ἤγειρε νεκρούς, ἕνα μὲν ἔτι περιόντα ἕνα δὲ ταφέντα. ἀλλ' ἐκεῖνοι μὲν ἀναστάντες πάλιν τεθνήκασι, προσδοκῶσι δὲ τὴν μίαν καὶ καθολικὴν ἀνάστασιν· ὁ δὲ Χριστὸς «ἀπαρχὴ τῶν κεκοιμημένων», ὅτι ἀναστὰς «οὐκέτι ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει» κατὰ τὸ γεγραμμένον. ἅπαξ γὰρ ἀπέθανεν, ὑπὲρ ἡμῶν ὑπομείνας τὸ πάθος διὰ τὰ ἡμέτερα πάθη· ἅπαξ ἐγεύσατο θανάτου, «θανάτου δὲ σταυρικοῦ», ἑκὼν δι' ἡμᾶς ὁ Λόγος ἐλθὼν εἰς θάνατον, ἵνα θανάτῳ θάνατον θανατώσῃ· ὁ Λόγος σὰρξ γενόμενος, οὐ πάσχων ἐν τῇ θεότητι, συμπάσχων δὲ μετὰ τῆς ἀνθρωπότητος ἐν ἀπαθείᾳ, πάθος αὐτῷ λογιζόμενον αὐτοῦ δὲ μένοντος ἐν ἀπαθείᾳ· θάνατος αὐτῷ λογιζόμενος αὐτοῦ μένοντος ἐν ἀθανασίᾳ, μᾶλλον δὲ ὅλος ὢν ἀθανασία. αὐτὸς γὰρ εἶπεν «ἐγώ εἰμι ἡ ζωή».","english":"If someone should argue sophistically, saying: \"But the body of our Savior was exceptional because it was conceived only from Mary and without the seed of a man,\" then was the body of Adam different from ours, since it was taken only from the earth without the seed of a man? But no one can say this or prove it. And if someone again argues sophistically, saying: \"Only the body of Christ rose entirely, but ours does not rise as the same body, but another replaces it,\" then how does it say, \"Christ rose as the firstfruits of those who have fallen asleep\"? The body itself is one and the same, the firstfruits of those who rise. And how Christ became the firstfruits of those who have fallen asleep, let them learn, and not again turn to another error and think that the other scriptures are false. For before him, he raised Lazarus and the son of the widow in Nain, and Elijah raised a dead man, and Elisha raised two dead men, one still present and one buried. But those, having risen, died again, and they await the one and universal resurrection. But Christ is the \"firstfruits of those who have fallen asleep\" because, having risen, \"he no longer dies, death no longer rules over him,\" according to what is written. For he died once, undergoing the passion for our sake because of our passions; he tasted death once, \"death by crucifixion,\" the Word willingly coming into death for us, so that by death he might put death to death. The Word become flesh, not suffering in his divinity, but suffering together with humanity in impassibility, passion being attributed to him while he remains in impassibility; death being attributed to him while he remains in immortality, or rather, being wholly immortality. For he himself said, \"I am the life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπαρχὴ τῶν κεκοιμημένων","severity":"info","text":"Epiphanius quotes 1 Corinthians 15:20, where Christ is described as the firstfruits of the dead, to argue for the identity of the resurrected body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θάνατος αὐτοῦ οὐκέτι κυριεύει","severity":"info","text":"The phrase echoes Romans 6:9, where Paul states that death no longer has dominion over Christ after the resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"The saying 'I am the life' is a clear reference to John 11:25, where Jesus declares himself the resurrection and the life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαρχὴ τῶν κεκοιμημένων","severity":"info","text":"Epiphanius distinguishes Christ's resurrection from those of Lazarus, the widow's son, and the prophets, noting that Christ's resurrection is unique because he does not die again.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of refuting two sophistical objections by analogy and scriptural argument, then concluding with a theological exposition of Christ's unique resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"The term 'firstfruits' (ἀπαρχή) is used here to denote Christ as the first to rise permanently, in contrast to those who rose only to die again.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"* οὔτε διὰ σαρκὸς ἡμῖν ἡ ἐλπίς. «ἐπικατάρατος, γάρ φησιν, ὁ ἐλπίζων ἐπ' ἄνθρωπον. καὶ ἔσται ὡς ἡ ἀγριομυρίκη.»\n\nΤί οὖν ἐροῦμεν; οὐκ ἄνθρωπος ὁ Χριστός; ἐκ τῶν προλελεγμένων παντί τῳ δῆλόν ἐστιν ὅτι ἀναμφιβόλως ὁμολογοῦμεν τὸν κύριον θεὸν Λόγον ἄνθρωπον γεγόνοτα οὐ δοκήσει, ἀλλ' ἀληθείᾳ. ἀλλ' οὐκ ἄνθρωπος ἐλθὼν ἐν προκοπῇ θεότητος. οὐδὲ γὰρ ἐπ' ἀνθρώπῳ ἡμῖν ἡ ἐλπὶς τῆς σωτηρίας· οὐδεὶς γὰρ πάντων τῶν ἀπὸ Ἀδὰμ ἀνθρώπων ἠδυνήθη ἐργάσασθαι τὴν σωτηρίαν, ἀλλὰ θεὸς Λόγος ἄνθρωπος γεγονώς, ἵνα μὴ ἡ ἐλπὶς ἡμῶν ᾖ ἐπ' ἄνθρωπον, ἀλλ' ἐπὶ θεὸν ζῶντα καὶ ἀληθινόν, γενόμενον ἄνθρωπον. «πᾶς γὰρ ἱερεὺς ἀπὸ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται» κατὰ τὸ γεγραμμένον. ὅθεν ἀπὸ τῆς ἡμῶν σαρκὸς ἀνέλαβεν ὁ κύριος ἐλθὼν τὴν σάρκα καὶ ἄνθρωπος γέγονεν ἡμῖν ὅμοιος ὁ θεὸς Λόγος, ἵνα ἐν τῇ θεότητι δῴη ἡμῖν τὴν σωτηρίαν καὶ ἐν τῇ αὐτοῦ ἀνθρωπότητι πάθῃ ὑπὲρ ἡμῶν τῶν ἀνθρώπων, πάθος διὰ τοῦ πάθους λύσας καὶ θάνατον διὰ θανάτου τοῦ ἰδίου θανατώσας. ἐλογίσθη δὲ τὸ πάθος εἰς τὴν θεότητα, καίτοι γε τῆς θεότητος ἀπαθοῦς οὔσης, λογιζομένου δὲ τοῦ πάθους τῇ θεότητι, ὅτι οὕτως εὐδόκησεν ἐλθὼν ὁ ἅγιος καὶ ἀπαθὴς θεὸς Λόγος. ἔστι δὲ τὸ ὑπόδειγμα τοιόνδε τι· ὡς ἐάν τις ἱμάτιον ᾖ ἐνδεδυμένος,","english":"nor is our hope through the flesh. \"Cursed,\" it says, \"is he who hopes in a man. And he shall be like the wild tamarisk.\"\n\nWhat then shall we say? Is Christ not a man? From what has been said previously, it is clear to everyone that we confess without doubt that the Lord God Word became a man not in appearance but in truth. But he is not a man who came in the progression of divinity. For our hope of salvation is not in a man; for none of all the men from Adam was able to work salvation, but the God Word became a man, so that our hope might not be in a man, but in a living and true God who became a man. \"For every priest taken from among men is appointed over men,\" according to what is written. Hence the Lord, coming, took flesh from our flesh and became a man like us, the God Word, so that in his divinity he might give us salvation and in his humanity he might suffer for us men, dissolving passion through passion and destroying death through his own death. The passion was attributed to the divinity, although the divinity is impassible, but the passion is attributed to the divinity because the holy and impassible God Word, coming, so willed it. The example is something like this: as if someone were clothed in a garment,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπικατάρατος, γάρ φησιν, ὁ ἐλπίζων ἐπ' ἄνθρωπον. καὶ ἔσται ὡς ἡ ἀγριομυρίκη.","severity":"info","text":"Epiphanius cites a scriptural curse, likely from the Septuagint, though the exact source is uncertain; it may echo Ps 62:9 or a lost apocryphon.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεὸς Λόγος","severity":"info","text":"The Greek phrase 'God Word' (θεὸς Λόγος) is a standard Christological title for the divine Logos incarnate in Christ, central to Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀγριομυρίκη","severity":"info","text":"The 'wild tamarisk' (ἀγριομυρίκη) is a desert shrub; the comparison likely derives from a biblical or patristic trope of barrenness or curse, though the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical unit: Epiphanius refutes a hypothetical objection that Christ's humanity undermines hope, then reasserts the orthodox paradox of impassible divinity suffering in the incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πάθος διὰ τοῦ πάθους λύσας καὶ θάνατον διὰ θανάτου τοῦ ἰδίου θανατώσας","severity":"info","text":"The phrase 'dissolving passion through passion and destroying death through his own death' echoes a common patristic soteriological formula, seen also in Athanasius and Gregory of Nazianzus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶς γὰρ ἱερεὺς ἀπὸ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται","severity":"caution","text":"The source of this quotation ('every priest taken from among men is appointed over men') is uncertain; it may be a paraphrase of a lost text or a misremembered scriptural allusion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the curse about the wild tamarisk is unclear; it may be a paraphrase or a citation from a non-canonical text.","The phrase 'progression of divinity' (προκοπῇ θεότητος) is ambiguous: it may refer to a gradual divinization of Christ, which Epiphanius rejects, or to a heretical teaching about Christ's development."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"ἐν δὲ τῷ ἱματίῳ αἷμα ῥαντισθὲν μολύνῃ τὸ ἱμάτιον, τὸ δὲ * σῶμα οὐκ ἔφθασε τοῦ ἐνδεδυμένου, λογίζεται δὲ ὁ σπῖλος ὁ ἐκ τοῦ αἵματος τῷ ἐνδεδυμένῳ τὸ ἱμάτιον, οὕτως ἐν τῇ σαρκὶ πέπονθεν ὁ Χριστός, ἐν αὐτῷ φημι τῷ κυριακῷ ἀνθρώπῳ, ὃν εἰς ἑαυτὸν ἀνεπλάσατο ἐλθὼν ἀπ' οὐρανῶν αὐτὸς ὁ ἅγιος θεὸς Λόγος· ὥς φησιν ὁ ἅγιος Πέτρος «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι» καὶ πάλιν «Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί, καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε». καθὼς τὸ αἷμα ἐν ἱματίῳ λογίζεται τῷ φοροῦντι, ἐλογίσθη αὐτῷ τὸ πάθος τῆς σαρκὸς εἰς θεότητα, μηδὲν αὐτῆς παθούσης, ἵνα μὴ εἰς ἄνθρωπον ἔχῃ ὁ κόσμος τὴν ἐλπίδα, ἀλλ' ἐν τῷ κυριακῷ ἀνθρώπῳ, τῆς θεότητος ἀναδεχομένης λογισθῆναι εἰς αὐτὴν τὸ πάθος, ἵνα γένηται ὑπὲρ κόσμου ἡ ἀπὸ θεότητος ἀπαθοῦς σωτηρία, ἵνα τὸ ἐν σαρκὶ γενόμενον πάθος εἰς τὴν θεότητα λογισθῇ, καίτοι γε μηδὲν παθούσης αὐτῆς, ἵνα πληρωθῇ ἡ λέγουσα γραφή «εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν» καὶ τὰ ἑξῆς.","english":"If blood splattered on a garment stains the garment, but does not reach the body of the one who wears it, yet the stain from the blood is reckoned to the one wearing the garment, so Christ suffered in the flesh—in that human nature of the Lord, I mean, which he formed for himself, coming from the heavens, he himself, the holy God Logos. As the holy Peter says, \"Put to death in the flesh, but made alive in the spirit,\" and again, \"Since Christ suffered for us in the flesh, arm yourselves with the same understanding.\" Just as blood on a garment is reckoned to the wearer, so the suffering of the flesh was reckoned to his divinity, though it suffered nothing, so that the world might not place its hope in a man, but in the human nature of the Lord, the divinity accepting that the suffering be reckoned to it, so that salvation from the impassible divinity might come for the world, so that the suffering that occurred in the flesh might be reckoned to the divinity, even though it suffered nothing, so that the scripture which says might be fulfilled, \"For if they had known, they would not have crucified the Lord of glory,\" and so forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ κυριακῷ ἀνθρώπῳ","severity":"info","text":"Epiphanius distinguishes Christ's human nature (κυριακὸς ἄνθρωπος) from a mere man, emphasizing it as the vehicle of divine action.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι","severity":"info","text":"This citation of 1 Peter 3:18 (or a variant) supports the distinction between Christ's fleshly death and spiritual life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν","severity":"info","text":"A paraphrase of 1 Corinthians 2:8, used to argue that ignorance of Christ's divine nature prevented proper recognition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἷμα ῥαντισθὲν","severity":"info","text":"The garment-and-blood analogy reflects patristic Christology, where Christ's flesh is the garment of the Logos, suffering only in appearance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθὼς ... οὕτως","severity":"info","text":"The analogy (blood on garment) is followed by a parallel application to Christ's suffering, forming a chiastic argument for divine impassibility.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅγιος Πέτρος","severity":"info","text":"Epiphanius attributes the quoted sayings to Peter, likely from apocryphal or liturgical traditions, not canonical epistles.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter quotations is uncertain; they may derive from apocryphal Acts or homilies rather than canonical scripture."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"Ἐσταυρώθη οὖν, ἐσταυρώθη ὁ κύριος καὶ προσκυνοῦμεν τὸν ἐσταυρωμένον, τὸν ταφέντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ εἰς οὐρανοὺς ἀνελθόντα. «ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ» κατὰ τὸ γεγραμμένον· «ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν», ὡς ῥανίδα ἀπὸ πελάγους ἀρυόμενοι τῆς τοῦ θεοῦ γνώσεως καὶ καταλαμβάνοντες τῆς τοιαύτης οἰκονομίας ὑπόδειγμα, τῆς ἡμῶν ἐλπίδος τὴν χάριν εὐδοκίᾳ πατρὸς θελήσει υἱοῦ σὺν θελήσει ἁγίου πνεύματος, * τῆς αὐτῆς θεοῦ οἰκονομίας. εἶχον δὲ πᾶσαι αἱ γραφαὶ σποράδην τὸ κήρυγμα τῆς ἀναστάσεως, ἐτηρεῖτο δὲ τὸ τέλειον τῇ αὐτοῦ τοῦ ἐνυποστάτου Λόγου παρουσίᾳ. «πλήρωμα γὰρ νόμου Χριστός» κατὰ τὸ γεγραμμένον. ποῦ γὰρ οὐκ ἔλεγε τὸ θεῖον γράμμα περὶ ἀναστάσεως; πρῶτον τὸ τοῦ Ἄβελ αἷμα κηρύττει· μετὰ γὰρ τὸ ἀποθανεῖν «ἔτι λαλεῖ», ὥς φησιν ἡ γραφή. «Ἐνὼχ μετετέθη καὶ οὐχ ηὑρίσκετο καὶ οὐκ εἶδε θάνατον· εὐηρέστησε γὰρ τῷ θεῷ». Νῶε κιβωτὸν κατεσκεύασεν ἐκ θεοῦ προστάγματος, ἑαυτῷ παλιγγενεσίαν τῷ οἰκείῳ ἐργαζόμενος οἴκῳ. Ἀβραὰμ γηραλέος λαμβάνει παῖδα «νενεκρωμένου ἤδη τοῦ σώματος» καὶ ἐκ νεκρῶν ὁ θεὸς τὴν ἐλπίδα κεχάρισται, νεκρωθείσης μάλιστα «τῆς μήτρας Σάρρας·» καὶ τὸ «πεπαλαιωμένον καὶ ἐγγὺς ἀφανισμοῦ γεγονός», τῆς κατ' ἐθισμὸν γυναικὸς ἀκολουθίας ἡ ξηρανθεῖσα πηγή, αὖθις δύναμιν λαμβάνει εἰς καταβολὴν σπέρματος καὶ ἡ γηραλέα ὡς νεωτέρα κυΐσκει. καὶ Ἰσαὰκ ἀπὸ θανάτου ζῶν τῷ πατρὶ παρεδόθη· ὁ γὰρ θεὸς ἐκ νεκρῶν τῷ πατρὶ τὸν παῖδα παραδιδοὺς ζῶντα ἀναστάσεως ἐλπίδα ἐκήρυττεν.","english":"He was crucified, therefore; the Lord was crucified, and we worship the crucified one, the one buried and risen on the third day and ascended into the heavens. \"O depth of wealth and wisdom and knowledge of God,\" according to what is written: \"for we know in part and we prophesy in part,\" as though drawing a drop from an ocean of the knowledge of God and grasping an example of such an economy, the grace of our hope by the Father's good pleasure, by the Son's will, together with the will of the Holy Spirit, of the same economy of God. Now all the Scriptures scattered here and there contained the proclamation of the resurrection, but the perfect was reserved for the presence of the hypostatic Word himself. \"For Christ is the fulfillment of the law,\" according to what is written. For where did the divine text not speak about resurrection? First, the blood of Abel proclaims it; for after he died, \"it still speaks,\" as the Scripture says. \"Enoch was translated and was not found and did not see death; for he pleased God.\" Noah built an ark by God's command, working out for himself a rebirth in his own house. Abraham, aged, receives a son, \"the body already dead,\" and God has granted the hope from the dead, especially with \"the womb of Sarah dead,\" and \"the aged and nearly vanished,\" the dried-up source of the customary female flow, again receives power for the sowing of seed, and the aged woman conceives as a young one. And Isaac was delivered alive from death to his father; for God, handing over the child alive from the dead to his father, proclaimed the hope of resurrection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐσταυρώθη οὖν, ἐσταυρώθη ὁ κύριος","severity":"info","text":"The repetition of ἐσταυρώθη emphasizes the paradox of worshiping a crucified Lord, a central tenet of Christian faith.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ","severity":"info","text":"This exclamation is not a direct biblical quotation but echoes the doxological style of Paul (cf. Rom 11:33). Epiphanius attributes it to Scripture.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν","severity":"info","text":"Likely a paraphrase of 1 Cor 13:9 or 2 Cor 1:14, emphasizing partial knowledge of divine mysteries.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλήρωμα γὰρ νόμου Χριστός","severity":"info","text":"A Pauline concept (cf. Gal 3:10, Rom 10:4) that Christ fulfills the law, here cited as a scriptural maxim.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τοῦ Ἄβελ αἷμα κηρύττει","severity":"info","text":"Epiphanius interprets Abel's blood (Gen 4:10) as a type of resurrection, a common patristic typology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀβραὰμ γηραλέος λαμβάνει παῖδα","severity":"info","text":"The reference to Abraham and Sarah (Gen 17:15-21) is used as a typological proof of resurrection from the dead.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς αὐτῆς θεοῦ οἰκονομίας' is syntactically ambiguous; it may be a genitive of apposition or a separate clause.","The source of the exclamation 'ὦ βάθος πλούτου...' is not identified in the text; it may be a lost apocryphon or a liturgical formula."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"Ἰακὼβ δείκνυσι τὴν πραγματείαν, μὴ ἐν δευτέρῳ τιθέμενος τὴν τῶν ὀστέων ἐλπίδα· ἐπεμελεῖτο γὰρ τῶν τοιούτων οὐχ ὡς ἀπολλυμένων, ἀλλ' ὡς μελλόντων αὖθις ἀναβιοῦν καὶ ἐνετέλλετο ἀνακομισθῆναι ἐκ τῆς τῶν Αἰγυπτίων χώρας οὐ παρέργως. καὶ ὁ Ἰωσὴφ τοῦτο ἐσήμανε «συνανοίσετέ μου τὰ ὀστᾶ» φάσκων· «ἐπισκοπῇ γὰρ ἐπισκέψεται ὑμᾶς ὁ κύριος». εἰ μὴ ἐλπὶς ἦν ἀναστάσεως, τίς ὀστέων ἡ ἐπιμέλεια ἐν τῷ περὶ τῶν φθειρομένων ὀστέων ἐντέλλεσθαι τοὺς δικαίους; πρώτη φωνὴ τῷ Μωυσῇ ἡ τοῦ θεοῦ μαρτυρία· «ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ»,τῶν ἐν κόσμῳ μὲν κοιμωμένων παρ' ἐμοὶ δὲ ζώντων. ἓν πνεῦμα καὶ τὸ αὐτὸ τὸ λαλῆσαν ἐν νόμῳ καὶ ἐν εὐαγγελίῳ διδάσκον. τοῦτο γὰρ καὶ Σαδδουκαίοις ὁ σωτὴρ ἐσήμαινεν «ὁ λαλῶν ἐν τοῖς προφήταις ἰδοὺ πάρειμι».\n\nὙποδείξῃ δὲ καὶ ἡ ῥάβδος τοῦ Ἀαρὼν ξηρὰ οὖσα διὰ πολλῶν τάχα ἐτῶν καὶ\n\nἐν σκηνῇ ἀφ' ἑσπέρας καὶ ἄχρι τῆς ἕω καταλειφθεῖσα. αὐτοῖς γὰρ μετὰ καμάτων τὰ ζῶντα δένδρα διὰ δεκαδύο μηνῶν κατὰ περίοδον ἐνιαυτοῦ πληρουμένου καρποὺς γεννᾷ, ἡλίου τε θάλποντος ὑετῶν ἀρδευόντων δρόσων πεταννυουσῶν νυκτός τε καὶ ἡμέρας τρεφουσῶν, ὑπὸ μίαν δὲ νύκτα τὸ δυσχερὲς εὐχερὲς ὁ θεὸς εἰργάσατο. ἐβλάστησε γὰρ ἡ ξηρὰ ῥάβδος καὶ φύλλα ἐκβάλλει καὶ καρποὺς πεπείρους. τὰ ὅμοια γὰρ ὑπέδειξεν ὁ θεὸς τῆς μελλούσης ὑπ' αὐτοῦ ἔσεσθαι ἀναστάσεως. συλλαμβανομένων δὲ τῶν παίδων κατὰ τὸν σεμνὸν γάμον, ὃν ὁ κύριος ὑπέδειξε, πρῶτον καταβάλλεται σπέρμα τῆς ἀκολουθίας, ὡς κατέδειξεν ὁ κύριος, κατὰ τὰς γεννητικὰς μήτρας·","english":"Jacob demonstrates the transaction, not placing the hope of bones in second place; for he cared for such things not as if they were perishing, but as if they were about to live again, and he commanded that they be brought up from the land of the Egyptians not casually. And Joseph signified this, saying, \"You shall carry up my bones; for the Lord will visit you with oversight.\" If there were no hope of resurrection, what care would there be for bones in commanding the righteous concerning bones that perish? The first testimony to Moses is that of God: \"I am the God of Abraham and the God of Isaac and the God of Jacob,\" of those who sleep in the world but are alive with me. One and the same spirit spoke in the law and in the gospel, teaching. For this the Savior also signified to the Sadducees: \"The one speaking in the prophets, behold, I am present.\"\n\nAnd the rod of Aaron, being dry for many years perhaps and left in the tent from evening until dawn, also demonstrates. For with toil, living trees produce fruit through twelve months as the cycle of the year is completed, with the sun warming, rains irrigating, dews spreading, and night and day nourishing, but in a single night God made the difficult easy. For the dry rod sprouted and put forth leaves and ripe fruits. For God indicated similar things concerning the resurrection that would come from him. And when children are conceived in the holy marriage that the Lord indicated, first the seed of succession is deposited, as the Lord showed, in the generative wombs.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ","severity":"info","text":"Epiphanius quotes the divine self-identification from Exodus 3:6 (LXX), adapting it to a triadic formula that underscores God's covenant with the patriarchs.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συνανοίσετέ μου τὰ ὀστᾶ","severity":"info","text":"The command to carry Joseph's bones echoes Genesis 50:25, where Joseph makes his brothers swear to bring his remains from Egypt to Canaan.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λαλῶν ἐν τοῖς προφήταις ἰδοὺ πάρειμι","severity":"info","text":"This saying of Jesus to the Sadducees is not found in the canonical Gospels; it may derive from an apocryphal tradition or a lost variant of a resurrection debate.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥάβδος τοῦ Ἀαρών","severity":"info","text":"The rod of Aaron that miraculously sprouted overnight is a haggadic motif (cf. Numbers 17:8; Targum Pseudo-Jonathan) used here as a type of resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from patriarchal examples (Jacob, Joseph) to a Mosaic theophany, then to a typological sign (Aaron's rod), building a cumulative argument for bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πραγματείαν","severity":"info","text":"πραγματείαν here means 'transaction' or 'business' in a salvific sense, referring to Jacob's care for his bones as a deliberate act of faith in resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Jesus' saying to the Sadducees is uncertain; it may be a paraphrase or a non-canonical tradition.","The phrase 'ἐπισκοπῇ γὰρ ἐπισκέψεται ὑμᾶς ὁ κύριος' in Joseph's speech is not a direct biblical quotation and its exact referent is unclear."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"χρόνων δὲ ἀνακυλιομένων τὸ καταβληθὲν ἐν τῇ γαστρὶ τελεσφορεῖται διὰ χρόνου ἐνναμηνιαίου· φημὶ δὲ ὑπὸ ἐννέα μηνῶν τὸν ἀριθμὸν τελεσιουργεῖται τὸ κυϊσκόμενον καὶ γεννᾶται. ἐν δὲ τῇ ἀναστάσει οὐχ οὕτως· ὑπὸ θῆξιν γὰρ τὸ ἔργον. «σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι». ὡς ἔδειξεν ὁ κύριος ἐν τῇ σκηνῇ τοῦ μαρτυρίου ὅτι τὰ κάρυα τὰ ἐν τοῖς ζῶσι δένδροις διὰ δεκαδύο μηνῶν ἐγκυμονούμενα ἐν τῷ ξηρῷ ξύλῳ πυκάζονται καὶ βλαστοὶ γίνονται καὶ ὑπὸ μίαν νύκτα, οὐ μόνον δὲ ἀλλ' ὑπὸ θῆξιν μιᾶς ὥρας ἐτελεσιούργησε τὸ διὰ δεκαδύο μηνῶν ὡς εἴρηται γινόμενον· καὶ ὡσαύτως τὸ δι' ἐννέα μηνῶν ἐν τῇ κοιλίᾳ γενόμενον βρέφος, ὃ διὰ πολλοῦ τοῦ χρόνου συναχθὲν τελειοῦται, ἐν δὲ τῇ ἀναστάσει ὑπὸ θῆξιν πληρωθὲν ἀνίσταται.\n\nΠεισάτω τοὺς ἀπίστους ἡ δύναμις τοῦ κυρίου, οὗ οὐδεὶς «ἀνθίσταται τῷ βουλήματι». ἀκουσάτω Μωυσῆς καὶ ἐπιδεικνύτω. «τί ἐν τῇ χειρί σου;» φησὶν ὁ κύριος· ὁ δὲ εἶπε «ῥάβδος». ἡ δὲ ῥάβδος ξυλίνη ἦν αὕτη, ξηρὰ δὲ πάντως. καί φησι «ῥῖψον αὐτὴν ἐπὶ τῆς γῆς. καὶ ἔρριψε» τὴν ξηρὰν ῥάβδον. καὶ τὸ ξηρὸν ὁ θεὸς ὑγρὸν ἐπετέλει καὶ οὐ μόνον ὑγρόν, ἀλλὰ καὶ ἔμψυχον, ἀλλὰ καὶ τῇ φύσει παρηλλαγμένον καὶ τῇ οὐσίᾳ ἑτέρως ἐσχηματισμένον. οὐκ ἦν φάντασμα τὸ ἔργον· ἀλήθεια γὰρ θεοῦ προστάγματι ἐργάζεται καὶ οὐ φαντασία. ἐν ἅπασι γὰρ διορθουμένην τὴν ἡμῶν διάνοιαν παρέστησε διὰ Μωυσέως πρὸς τὴν ἀλήθειαν. ἔγνω γὰρ ὁ προφήτης ὅτι τὸ γινόμενον οὐκ ἦν δοκήσει, ἀλλ' ἀληθείᾳ ἐν τῷ ἀποδρᾶσαι· εἰ γὰρ φαντασίαν ᾔδει τὸ γινόμενον, οὐκ ἀπεδίδρασκεν ἀπὸ προσώπου τοῦ ὄφεως.","english":"As the cycles of time roll on, what is deposited in the womb is brought to completion over a period of nine months; I mean, the embryo is perfected and born after nine months in number. But in the resurrection it is not so; for the work is accomplished in an instant. \"For the trumpet will sound, and the dead will rise incorruptible.\" As the Lord showed in the tent of testimony, that the nuts on living trees, which are gestated over twelve months, are packed into dry wood and become shoots, and in a single night—nay, not only that, but in the instant of a single hour, he brought to completion what normally occurs over twelve months, as has been said; and likewise the infant that is formed in the womb over nine months, which is perfected after a long period of time, in the resurrection rises completed in an instant.\n\nLet the power of the Lord convince the unbelievers, for no one \"resists his will.\" Let Moses listen and show. \"What is in your hand?\" says the Lord; and he said, \"A staff.\" This staff was made of wood, and certainly dry. And he says, \"Throw it on the ground. And he threw\" the dry staff. And God made the dry thing moist, and not only moist, but also animate, and moreover altered in nature and differently formed in substance. The work was not an illusion; for the truth of God works by command, not by fantasy. For in all things he presented our understanding being corrected through Moses toward the truth. For the prophet knew that what happened was not in appearance, but in truth, when it fled; for if he had known that what happened was an illusion, he would not have fled from the face of the serpent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπὸ θῆξιν","severity":"info","text":"The phrase 'ὑπὸ θῆξιν' (lit. 'under a touch') is used twice to contrast the gradual process of gestation with the instantaneous nature of resurrection. It emphasizes the immediacy of divine action.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:52, though the exact wording differs. Epiphanius adapts the Pauline eschatological trumpet to support his argument for instantaneous resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνθίσταται τῷ βουλήματι","severity":"info","text":"The phrase 'resists his will' echoes Romans 8:7 or similar New Testament passages on divine will, though not a direct quotation. Epiphanius uses it to assert God's irresistible power.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ σκηνῇ τοῦ μαρτυρίου","severity":"info","text":"The 'tent of testimony' refers to the Tabernacle in Exodus, but here Epiphanius likely alludes to a miracle involving nuts (almonds?) in a liturgical or catechetical context, possibly from a lost apocryphon or tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ῥάβδος","severity":"info","text":"The staff miracle (dry wood becoming a serpent) parallels the rod of Aaron in Exodus 7:10-12, but Epiphanius adapts it as a proof of resurrection, emphasizing transformation from dry to moist and animate.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πεισάτω τοὺς ἀπίστους","severity":"info","text":"Epiphanius addresses 'unbelievers' (ἀπίστους), likely pagans or heretics denying bodily resurrection. This reflects the anti-Origenist and anti-Gnostic polemic of the Ancoratus, defending literal resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'nuts' (κάρυα) is unclear; they may be almonds or walnuts, but the reference to a twelve-month gestation is unusual and may reflect a specific botanical or symbolic tradition.","The source of the miracle in the 'tent of testimony' is not identified in canonical scripture; it may derive from a lost apocryphal work or oral tradition."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"ἀλλὰ μὴ πάλιν τοῦτο εἰς σκάνδαλον γενήσεται τοῖς φιλονείκοις καὶ εἴπωσιν· ὅτι ἄλλη ἦν ἡ ῥάβδος, «ὁ δὲ θεὸς ἔδωκεν» αὐτῇ ἀλλοῖον «σῶμα, ὡς ἠθέλησε». καὶ πρῶτον μὲν οὖν μαθέτωσαν ὅτι οὐκ ἄλλην ἀντὶ ἄλλης ἐψύχωσεν, ἀλλ' αὐτὴν ἐκείνην τὴν ξηρὰν οὖσαν ἐψύχωσεν· ὅτι τοῦτο τὸ δοθὲν τῇ ῥάβδῳ σῶμα καὶ κινούμενον ὑπ' αὐτοῦ γένος ἢ εἶδος εἰς κρίσιν ὁ θεὸς οὐκ ἐκάλει οὐδὲ ἀντὶ τῆς ῥάβδου τὸν δράκοντα ἠθέλησε δικάζειν, ἀλλὰ πληροφορίαν μὲν διὰ τῆς ῥάβδου ἀναστάσεως εἰργάσατο, τὸ δὲ ἴδιον δυνατὸν ὁ θεὸς ἀπεδείκνυ, ἵνα μή τις ἀπιστήσῃ τῷ δυνατῷ ἐν πᾶσι. καὶ αὐτὸ δὲ μετὰ πάσης ἀσφαλείας ἐποιήσατο· οὐ γὰρ μέρος τι τῆς ῥάβδου ἤγειρεν, ἀλλ' ὅλην τὴν ῥάβδον μετέβαλεν ὡς ἠθέλησε.\n\nΚαὶ ὅτι μὲν ταῦτα οὕτως ἔχει καὶ οἱ νεκροὶ ἐλπίδα ἔχουσι ζωῆς αἰωνίου καὶ «οἱ ἐν μνήμασιν ἀναστήσονται», κάλει μοι πάλιν μάρτυρα τὸν ἀξιόπιστον Μωυσέα. πλημμελήσαντος γὰρ τοῦ Ῥουβεὶμ ἐπαρᾶται αὐτῷ ὁ πατὴρ αὐτοῦ ὁ ἅγιος Ἰακὼβ ὁ πατριάρχης καί φησι «Ῥουβεὶμ πρωτότοκός μου καὶ ἀρχὴ τέκνων μου, ἐξύβρισας ὡς ὕδωρ· μὴ ἐκζέσῃς. ἀνέβης γὰρ εἰς τὴν κοίτην τοῦ πατρός σου καὶ ἀπεκά97.2 λυψας φησίν, οὗ ἀνέβης». ἐν δὲ τῷ Ἑβραϊκῷ ἐλθωθάρ, ὅπερ ἐστὶν ἑρμηνευόμενον μὴ","english":"but let this not again become a stumbling block for the contentious, and let them not say that the rod was one thing, and God gave it a different body, as he wished. And first of all, let them learn that he did not ensoul one thing instead of another, but he ensouled that same rod, which was dry; for this body given to the rod, and the kind or species moving by his agency, God did not summon to judgment, nor did he wish to judge the serpent instead of the rod, but he wrought a confirmation of resurrection through the rod, and God demonstrated his own power, so that no one might disbelieve in his power in all things. And he did this with complete security; for he did not raise a part of the rod, but transformed the whole rod as he wished.\n\nAnd that these things are so, and that the dead have hope of eternal life, and that those in tombs will rise, call again as witness the trustworthy Moses. For when Reuben transgressed, his father, the holy patriarch Jacob, curses him and says: \"Reuben, my firstborn and beginning of my children, you have raged like water; do not boil over. For you went up into your father's bed and uncovered,\" he says, \"where you went up.\" And in the Hebrew it is elthothar, which is interpreted as \"do not","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐψύχωσεν","severity":"info","text":"The verb ἐψύχωσεν (from ψυχόω) means 'ensouled' or 'animated', emphasizing that God gave life to the rod itself, not to a substitute.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ ἐν μνήμασιν ἀναστήσονται","severity":"info","text":"This phrase echoes the resurrection hope; cf. Isaiah 26:19 LXX and early Christian creeds, though not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥουβεὶμ ... ἐξύβρισας ὡς ὕδωρ","severity":"info","text":"Epiphanius cites Jacob's curse on Reuben (Genesis 49:3-4 LXX) as a proof of resurrection, interpreting the Hebrew 'elthothar' as 'do not boil over'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλθωθάρ","severity":"info","text":"The Hebrew term 'elthothar' (אל תחת) is interpreted by Epiphanius as 'do not boil over', reflecting a rabbinic or Septuagintal tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὅτι μὲν ταῦτα οὕτως ἔχει","severity":"info","text":"This phrase marks a transition from the rod miracle to a new scriptural proof (Jacob's curse), reinforcing the resurrection argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεκάλυψας φησίν, οὗ ἀνέβης","severity":"caution","text":"The Greek text is elliptical; the phrase 'where you went up' may be a gloss or a corruption. The English draft omits the verb 'uncovered'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hebrew term 'elthothar' is not standard; Epiphanius may be citing a variant or a misremembered form.","The phrase 'ἀπεκάλυψας φησίν, οὗ ἀνέβης' is syntactically unclear; it may be a direct quote or a paraphrase."],"confidence":"medium","notes":[]},{"i":147,"ref":"p147","source":"ἀνακάμψῃς ἢ μὴ προστεθείης ἢ πάλιν μὴ περισσεύσῃς, ψιλούμενον δὲ τῇ λέξει μὴ ἐκζέσῃς· οἱ δὲ ἑρμηνευταὶ ἐξέδωκαν οὕτως. καὶ εἰ θέλεις μαθεῖν ὅτι ταῦθ' οὕτως ἔχει καὶ θάνατος ἀπὸ πατρὸς ὡρίζετο τούτῳ ἡμαρτηκότι, Μωυσῆς σοι σαφηνίσει. εὐλογῶν γὰρ καὶ αὐτὸς τὰς δώδεκα φυλὰς ἐπὶ τὸν Ῥουβεὶμ ἐλθὼν καὶ γνοὺς ὅτι ἱερεὺς Λευί ἐν χειρὶ γὰρ τῆς ἱερωσύνης ἐλύετο καὶ ἐδεσμεύετο τὰ ἁμαρτήματα, φησί «ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ». πῶς δὲ ἐδύνατο ζῆν ὁ πρὸ ἑκατὸν εἴκοσι ἓξ ἐτῶν τεθαμμένος· ἀλλ' ἐπεὶ ᾔδει καὶ τὴν ἀνάστασιν κατὰ πάντα μέλλουσαν ἔσεσθαι, οἶδε δὲ θάνατον δεύτερον τὸν διὰ καταδίκης ἐν τῇ ἡμέρᾳ τῆς κρίσεως, βουλόμενος αὐτὸν ἀντὶ τῆς μιᾶς τιμωρίας κουφίσαι ἀπὸ τῶν μελ97.7 λόντων φησί «ζήτω» ἐν τῇ ἀναστάσει, σημαίνων· ᾔδει γὰρ ὅτι ζήσονται ἅπαντες «καὶ μὴ ἀποθάνῃ», τουτέστι μὴ περιβληθῇ θανάτῳ δευτέρῳ τῷ διὰ καταδίκης καὶ βασάνῳ αἰωνίᾳ. εἰ γὰρ περὶ τῆς ζημίας τῆς ζωῆς αὐτῷ ἔμελεν, ἤρκει εἰπεῖν μόνον «ζήτω Ῥουβείμ»· ἐπειδὴ δὲ περὶ τῶν μελλόντων σημαίνει, λέγει «ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ». Καὶ πόθεν τις οὐ δυνήσεται συλλέξαι τὰς τοσαύτας μαρτυρίας περὶ τῆς ἡμῶν ἐλπίδος καὶ προσδοκίας τῆς ἀναστάσεως, τῆς ἐν ἀληθείᾳ καὶ οὐκ ἐν δοκήσει; λεγέτωσαν γὰρ οἱ κενόδοξοι καὶ φιλονεικοῦντες μάτην, πότερόν ποτε μέρος ἀνίσταται τῶν σωμάτων καὶ πάντων ἀνὰ μέρος ἢ πάλιν τινῶν τὸ ὅλον ἐγείρεται καὶ τινῶν ἀνὰ μέρος ἡ ἀνάστασις, τινῶν δὲ ὅλον τὸ σῶμα. τίς ἡ τοιαύτη προσωποληψία; ἆρα «προσωποληψία παρὰ τῷ θεῷ;» μὴ γένοιτο. ἐρευνήσωμεν ποῦ ἢ πότε ἤγειραν οἱ ἅγιοι νεκρὸν ἀπὸ μέρους καὶ οὐχὶ ὅλον τὸ σῶμα.","english":"you may not return, or you may not be added, or again you may not exceed, but do not boil over in the bare wording; the translators have published it thus. And if you wish to learn that these things are so, and that death from the father was determined for this one who had sinned, Moses will clarify it for you. For blessing the twelve tribes himself, when he came to Reuben and knew that the priest Levi—for in the hand of the priesthood sins were loosed and bound—he says, \"Let Reuben live and not die.\" But how could he live, he who had been buried for one hundred twenty-six years? But since he knew that the resurrection was going to happen in every respect, and he knows a second death, that through condemnation on the day of judgment, wishing to lighten him from the future punishments instead of the single one, he says, \"Let him live\" in the resurrection, indicating: for he knew that all will live, \"and not die,\" that is, not be enveloped in a second death, that through condemnation and eternal torment. For if he were concerned about the loss of life for him, it would have sufficed to say only \"Let Reuben live\"; but since he indicates the future things, he says, \"Let Reuben live and not die.\" And from where will one not be able to collect so many testimonies concerning our hope and expectation of the resurrection, which is in truth and not in semblance? For let the vain and contentious ones argue in vain, whether a part of the bodies rises and all in part, or again some rise wholly and some in part, or some the whole body. What sort of favoritism is this? \"Favoritism on the part of God?\" Far from it. Let us investigate where or when the saints raised a dead person from a part and not the whole body.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ","severity":"info","text":"Epiphanius adapts a blessing of Reuben, likely from a lost tradition or midrashic expansion of Genesis 49, not a direct biblical verse. The phrase echoes Moses' blessing of the tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θάνατος δεύτερον","severity":"info","text":"The 'second death' refers to eternal condemnation at judgment, a concept found in Revelation and early Christian eschatology, distinct from physical death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσωποληψία","severity":"info","text":"The term 'favoritism' (προσωποληψία) is used rhetorically to reject the idea that God would resurrect only parts of bodies, a polemic against selective resurrection theories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific exegesis of Reuben's blessing to a general argument for full bodily resurrection, using rhetorical questions to dismiss partial resurrection views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius engages with opponents who argue for partial resurrection, a debate known from Origenist controversies; he insists on the resurrection of the whole body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑρμηνευταὶ ἐξέδωκαν οὕτως","severity":"caution","text":"The reference to 'translators' publishing thus is ambiguous; it may refer to the Septuagint or other Greek versions, but the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'translators' (ἑρμηνευταί) is unspecified; the phrase 'death from the father' (θάνατος ἀπὸ πατρός) is obscure, possibly a textual corruption or reference to a specific sin of Reuben."],"confidence":"medium","notes":[]},{"i":148,"ref":"p148","source":"ὁ υἱὸς τῆς ἐν Σαραφθίᾳ χήρας ὅλος ἀνέστη καὶ οὐ μέρος κατελείφθη, ὁ υἱὸς τῆς Σουμανίτιδος ὅλος ἀνέστη καὶ οὐδὲν μέλος αὐτοῦ εἴασε μὴ ἀναστάν. καὶ ὁ κύριος τὸν Λάζαρον ἤγειρε καὶ οὐκ ἐγκατέλιπε λείψανον ἐν τῷ μνήματι, ἀλλὰ μετὰ τῶν κειριῶν καὶ τῶν ἄλλων ἐνδυμάτων * καὶ οὐχὶ πάντως τῶν ἱματίων χρεία ἐν ἡμέρᾳ κρίσεως· τὸν υἱὸν τῆς ἐν τῇ Ναῒν ὅλον ἤγειρε, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, τὴν θυγατέρα τοῦ ἑκατοντάρχου. καὶ ὢ μάταιος ὑπόνοια τῶν τὰ τοιαῦτα λογιζομένων, ὅτι μέρος ἐγείρει καὶ μέρος καταλιμ98.6 πάνει. ἴδωμεν δὲ ἐξ αὐτῶν τῶν ὑποκειμένων καὶ τῶν ἤδη ἰσόρροπα ἐλπίδος ἡμῖν γεγενημένων. Ἐνὼχ ὅλος μετετέθη καὶ οὐκ εἶδεν ἕως τῆς δεῦρο θάνατον καὶ Ἠλίας ὅλος ἀνελήφθη ἐν σώματι καὶ οὐκ εἶδεν ἄχρι τῆς δεῦρο θάνατον, ἵνα ἐν δυσὶ ζῶσι σώμασιν παραστήσῃ ἡμῖν τελείαν τὴν ἀνάστασιν. καὶ ἵνα μή τις ἀμφιβάλλῃ, δύο χαρακτῆρας * τῶν δύο πρωτοτόκων τῆς ἡμετέρας ἀναστάσεως· Ἐνὼχ ἦν ἐν ἀκροβυστίᾳ καὶ οὐκ ἐκώλυσεν ἡ ἀκροβυστία τὴν ἀνάστασιν οὐδὲ τὴν τοῦ σώματος διὰ βίου τῆς ζωῆς ὑποδοχήν, Ἠλίας ἐν περιτομῇ, ἵνα μὴ ἡ ἀνάστασις ἐπί τινας καί τινας νομισθῇ, ἀλλὰ καθολικὴ ὅλη. Ἠλίας ἦν ἐν παρθενίᾳ, ἵνα τὸ πρόκριτον τῆς παρθενίας τὴν ἀθανασίαν κηρύξῃ τῷ κόσμῳ καὶ τὴν μετὰ σώματος ἀφθαρσίαν· ἵνα δὲ μὴ μόνον ἐπὶ τῆς παρθενίας νομισθῇ εἶναι διὰ τὸ ἐξαίρετον ἡ ἀνάστασις καὶ σώματος ἡ παραμονή, Ἐνὼχ οὐκ ἦν παρθένος, ἀλλ' ἐγκρατὴς καὶ παιδοποιήσας τέκνα. καὶ δύο μὲν οὗτοι ἐν ζῶσιν, ἐν σώματι καὶ ψυχῇ ἐμπαραμένοντες διὰ τὴν ἡμῶν ἐλπίδα.","english":"the son of the widow in Sarepta rose entirely and no part was left behind; the son of the Shunammite woman rose entirely and left no member of his unrisen. And the Lord raised Lazarus and left no remnant in the tomb, but with the graveclothes and the other garments—and certainly there is no need of garments on the day of judgment—he raised the son of the woman in Nain entirely, the daughter of the ruler of the synagogue, the daughter of the centurion. And vain is the suspicion of those who reason such things, that he raises part and leaves part behind. But let us see from the very subjects already set before us and from those that have become for us equal in hope. Enoch was wholly translated and has not seen death to this day, and Elijah was wholly taken up in body and has not seen death to this day, so that by two living bodies he might present to us the complete resurrection. And that no one might doubt, two types of the two firstborn of our resurrection: Enoch was in uncircumcision, and uncircumcision did not hinder the resurrection nor the reception of the body through a life of living; Elijah in circumcision, so that the resurrection might not be thought to be for some and not for others, but universal and whole. Elijah was in virginity, so that the preeminence of virginity might proclaim immortality to the world and incorruption with the body; but that the resurrection and the permanence of the body might not be thought to belong only to virginity because of its exceptional character, Enoch was not a virgin, but continent and had begotten children. And these two are among the living, remaining in body and soul for our hope.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ υἱὸς τῆς ἐν Σαραφθίᾳ χήρας","severity":"info","text":"The son of the widow of Sarepta (Zarephath) is a reference to 1 Kings 17:17-24, where Elijah revives the widow's son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ υἱὸς τῆς Σουμανίτιδος","severity":"info","text":"The son of the Shunammite woman refers to 2 Kings 4:32-37, where Elisha revives the Shunammite's son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν υἱὸν τῆς ἐν τῇ Ναῒν","severity":"info","text":"The son of the woman in Nain refers to Luke 7:11-17, where Jesus raises a young man.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνὼχ ... Ἠλίας","severity":"info","text":"Enoch and Elijah are figures from the Old Testament who were taken up bodily without dying, serving as types of the resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκροβυστίᾳ","severity":"info","text":"ἀκροβυστίᾳ means 'uncircumcision'; Epiphanius uses it to contrast Enoch (pre-circumcision) with Elijah (circumcised), arguing resurrection is universal.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο χαρακτῆρας","severity":"info","text":"Epiphanius presents Enoch and Elijah as two 'types' (χαρακτῆρας) of the resurrection, one uncircumcised and one circumcised, to show its universality.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν δύο πρωτοτόκων' is ambiguous: it could mean 'two firstborn' (referring to Enoch and Elijah as firstborn types) or 'two firstborn of our resurrection' (a more general sense). The translation takes it as 'two firstborn of our resurrection'."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"Καὶ εἰς τὸ μή τινα πάλιν ἀμφιβάλλειν καὶ ἄλλους εἰς Ἅιδην κατήγαγε μετὰ τῶν σωμάτων. ἤνοιξε γὰρ ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιε Δαθὰν καὶ Ἀβειρών, τοὺς υἱοὺς Κορὲ καὶ Αὐνᾶν, καὶ κατέβησαν εἰς Ἅιδην ζῶντες σὺν σώματι καὶ ψυχῇ. ἀπ' αὐτῆς γὰρ τῆς ὥρας εἰς κρίσιν παρεδόθησαν, μήτε τῶν σωμάτων λυθέντων μήτε λειψάνου παραδοθέντος ἢ μέρους, ἀλλὰ ὅλων σὺν σώματι καὶ ψυχῇ εἰς τιμωρίαν\n\nπαροδοθέντων. ὁ Ἰώβ φησιν «ἕως πάλιν γένωμαι» καί «ἀναστήσαι τὸ σῶμα τοῦτο τὸ ἀντλοῦν ταῦτα» καί «ἀνακαινιεῖς με» καὶ πάλιν «ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου», Ἠσαΐας δέ «ἀναστήσονται οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις»· ἦλθε γὰρ ὁ «λύων πεπεδημένους ἐν ἀνδρείᾳ, ὁμοίως τοὺς παρα99.3 πικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις». λέγει δὲ Ἰώβ «ἄνθρωπος δὲ κοιμηθεὶς οὐκέτι οὐ μὴ ἐγερθῇ οὔτε ἐπιγνώσεται τὸν τόπον αὐτοῦ». καὶ γὰρ ἀληθῶς καθ' ἡμέραν οὐ γίνεται ἡ ἀνάστασις, ἀλλ' εἰς μίαν ὥρισται ἡμέραν. δεικνὺς δὲ ὅτι οἶδεν εἰς ποίαν προθεσμίαν προσεδόκα, εὐθὺς ἔλυσε τὸ ζήτημα «ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ». ὅσον γὰρ ἔστιν ὁ οὐρανὸς καὶ ἡ γῆ, ἔτι καὶ τὰ σώματα ἐν τῇ γῇ ὑπάρχει. ὅταν δὲ ἔλθῃ «ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον» καὶ τινάσσων τὴν γῆν, τότε «ἐγερθήσονται καὶ οἱ ἐπὶ τῆς γῆς χώματος». διὰ τοῦτο λέγει τῷ Ἰεζεκιήλ «υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν» καὶ ἐγένετο οὕτως· καί «γενέσθαι ἐπ' αὐτὰ νεῦρα καὶ φλέβας, σάρκας καὶ τρίχας καὶ ὄνυχας»·","english":"And so that no one might again doubt, he also brought others down to Hades with their bodies. For the earth opened its mouth and swallowed Dathan and Abiron, the sons of Kore and Aunan, and they descended into Hades alive, with body and soul. From that very hour they were handed over for judgment, neither their bodies being dissolved nor any remnant or part being delivered, but all of them, with body and soul, were handed over for punishment. Job says, \"until I become again\" and \"you will raise this body that endures these things\" and \"you will renew me\" and again \"your youth will be renewed like an eagle's.\" Isaiah says, \"the dead will rise and those in the tombs will be raised,\" for he came \"who looses the fettered in manliness, likewise those who embitter, those dwelling in tombs.\" Job says, \"a man who has fallen asleep will never again rise nor will he know his place.\" And indeed, truly, resurrection does not happen every day, but is appointed for one day. Showing that he knew to what term he looked forward, he immediately resolved the question: \"until the sky is not sewn together.\" For as long as the sky and the earth exist, the bodies also remain in the earth. But when \"the one who rolls up the sky like a scroll\" comes and shakes the earth, then \"those on the earth's mound will also rise.\" For this reason he says to Ezekiel, \"Son of man, command that bone be gathered to bone and joint to joint,\" and it happened thus; and \"that there come upon them sinews and veins, flesh and hair and nails.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαθὰν καὶ Ἀβειρών, τοὺς υἱοὺς Κορὲ καὶ Αὐνᾶν","severity":"info","text":"The names Dathan, Abiron, and the sons of Kore and Aunan refer to Numbers 16:1-35, where the earth swallows Korah's company for rebellion against Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως πάλιν γένωμαι","severity":"info","text":"The phrase 'until I become again' is a paraphrase of Job 14:14 LXX, where Job speaks of renewal; Epiphanius adapts it to support bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναστήσονται οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις","severity":"info","text":"This echoes Isaiah 26:19 LXX, which speaks of the dead rising; Epiphanius uses it to argue for a future general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ","severity":"info","text":"The phrase 'until the sky is not sewn together' is a Joban allusion (Job 38:37 LXX), indicating a fixed eschatological time when resurrection occurs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν","severity":"info","text":"This command to Ezekiel (Ezekiel 37:1-10 LXX) describes the reassembly of bones, used by Epiphanius to illustrate bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον","severity":"info","text":"The image of rolling up the sky like a scroll is a common apocalyptic motif (cf. Revelation 6:14), here attributed to a divine agent at the end times.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'παροδοθέντων' (line 6) which is likely a scribal error for 'παραδοθέντων' (handed over), as in the previous clause."],"confidence":"high","notes":[]},{"i":150,"ref":"p150","source":"καὶ πάλιν «εἰπὲ υἱὲ ἀνθρώπου, ἐλθὲ τὸ πνεῦμα ἀπὸ τῶν τεσσάρων γωνιῶν τῆς γῆς», τῶν τόπων δηλαδὴ τῶν ταῖς ψυχαῖς ἀποτεταμιευ99.6 μένων. καὶ τίνι τῷ λόγῳ αὐτὸς ὁ κύριος οὐ λέγει, ἀλλὰ κελεύει τῷ ἀνθρώπῳ λέγειν; ὅτι ὃ λέγει κύριος ἅμα καὶ ποιεῖ καὶ οὐκέτι λύεται· τῷ δὲ ἀνθρώπῳ προσέταξε λέγειν, ἵνα μετὰ τὸ ἀναστῆναι πρὸς τὴν ὥραν σημανθῇ μὲν ἡμῶν ἡ ἐλπὶς τῆς σωτηρίας, ἀνθρώπου δὲ λόγος λυθῇ καὶ οὐ τοῦ κυρίου. ἤμελλον γὰρ πάλιν ἀποθνῄσκειν ἐκεῖνα τὰ ὀστᾶ. ὅταν δὲ εἴπῃ ὁ κύριος, ἀνάστητε, ἐγείρονται καὶ οὐκ ἀποθνῄσκουσι· θεοῦ γὰρ λόγος οὐ λυθήσεται.\n\nΔιὰ τοῦτο καὶ ὁ κύριος ἐν σαρκὶ ἐλθὼν ἤγειρε νεκρούς, ἵνα τὸ διὰ τῆς σαρκὸς πάλιν κοιμηθῇ, ἕως αὐτὴ ἡ σὰρξ ἀναστῇ καὶ μηκέτι ἀποθάνῃ καὶ σιωπήσῃ τοῦτο τὸ λέγειν μόνῳ ἑνί· «ἔγειραι», «δεῦρο ἔξω», ἕως ἂν ἔλθῃ καὶ μηκέτι ἑνικῶς εἴπῃ, ἔγειραι, ἀλλ' ἐγείρεσθε πάντες, τὴν καθολικὴν ἀνάστασιν ἐργαζόμενος· αὐτὸς γάρ ἐστιν ἡ ἀνάστασις τῶν νεκρῶν. ὧδε γὰρ μετὰ τὸ ἀναστῆναι ἐκ τῶν νεκρῶν οὐδένα ἤγειρε εἰ μὴ τῶν προσφάτως τελευτησάντων. ἀνέστησαν γὰρ σὺν αὐτῷ «πολλὰ σώματα τῶν κεκοιμημένων ἁγίων καὶ ὤφθησαν πολλοῖς», «μετ' αὐτοῦ εἰσελθόντες εἰς τὸν νυμφῶνα», κατὰ τὰ ἐν εὐαγγελίῳ γεγραμμένα. καὶ οὐκ εἶπεν, ἀνέστη μέρος τῶν σωμάτων τῶν ἁγίων, ἀλλὰ σώματα τῶν ἁγίων· καί «ἐνεφανίσθησαν πολλοῖς», οὐκ ἄλλοι ὄντες παρὰ τοὺς τετελευτηκότας, ἀλλ' ἐπιγινωσκόμενοι παρὰ τῶν ἰδίων, ὅτι οὐ πρὸ χρόνων ἦσαν τετελευτηκότες. καὶ ἄλλοις δεῖξαι δὲ βουλόμενος ὁ κύριος ἡμῶν τὸ θαῦμα, τὰ δὴ δυσχερῆ ἐκεῖνα εὐχερῆ δεικνὺς ἐπετέλει.","english":"And again, \"Say, son of man, come, the spirit from the four corners of the earth,\" that is, from the places reserved for souls. And for what reason does the Lord himself not speak, but commands the man to speak? Because what the Lord says, he also does, and it is no longer undone; but he commanded the man to speak, so that after the resurrection, at that hour, our hope of salvation might be signified, but the word of a man might be undone and not that of the Lord. For those bones were destined to die again. But when the Lord says, \"Arise,\" they rise and do not die; for the word of God will not be undone.\n\nFor this reason also the Lord, coming in the flesh, raised the dead, so that what was through the flesh might sleep again, until this flesh itself rises and dies no more, and this speaking ceases, saying to only one, \"Arise,\" \"Come out,\" until he comes and no longer says in the singular, \"Arise,\" but \"Arise, all of you,\" effecting the universal resurrection; for he himself is the resurrection of the dead. For here, after rising from the dead, he raised no one except those who had recently died. For \"many bodies of the sleeping saints arose and were seen by many,\" \"entering with him into the bridal chamber,\" according to what is written in the Gospel. And it did not say, a part of the bodies of the saints arose, but bodies of the saints; and \"they were manifested to many,\" not being others than those who had died, but being recognized by their own people, because they had not died long before. And wishing to show the miracle to others, our Lord accomplished those difficult things, showing them to be easy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰπὲ υἱὲ ἀνθρώπου, ἐλθὲ τὸ πνεῦμα ἀπὸ τῶν τεσσάρων γωνιῶν τῆς γῆς","severity":"info","text":"Epiphanius adapts Ezekiel 37:9 LXX, where the Lord commands the prophet to speak to the bones. The phrase 'four corners of the earth' is an interpretative expansion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν τόπων δηλαδὴ τῶν ταῖς ψυχαῖς ἀποτεταμιευμένων","severity":"info","text":"Epiphanius glosses 'four corners' as places reserved for souls, reflecting a late antique Jewish and Christian tradition of a temporary abode for souls awaiting resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολλὰ σώματα τῶν κεκοιμημένων ἁγίων","severity":"info","text":"Epiphanius alludes to Matthew 27:52-53, where after Christ's resurrection many bodies of sleeping saints arose. He emphasizes 'bodies' (σώματα) to support his argument for bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο","severity":"info","text":"This passage forms a chiastic argument: Christ's singular resurrections in the Gospel prefigure the universal resurrection. The 'for this reason' links the Ezekiel exegesis to the Gospel examples.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νυμφῶνα","severity":"info","text":"The 'bridal chamber' (νυμφών) is a rare Gospel term (Matthew 9:15 in some mss.) for the room where the resurrected saints entered with Christ. Epiphanius uses it to stress their physical presence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ τὰ ἐν εὐαγγελίῳ γεγραμμένα","severity":"caution","text":"The phrase 'according to what is written in the Gospel' is vague; the exact source of the 'bridal chamber' detail is uncertain, possibly from a variant reading or apocryphal tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise Gospel source for the 'bridal chamber' (νυμφών) is unclear; it may refer to a variant of Matthew 9:15 or an apocryphal tradition.","The phrase 'many bodies of the sleeping saints' could conflate Matthew 27:52-53 with other resurrection narratives."],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"καὶ ὅτε μὲν ἔρχεται πρὸς τὴν προσφάτως τελευτήσασαν κόρην, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, ἐπειδὴ αὐτῇ τῇ ὥρᾳ τετελεύτηκε, κατηξίωσεν αὐτῇ εἰπεῖν· «ἀνάστηθι ἡ παῖς»· τῷ δὴ ἀνάστηθι ἰσχυροποιῶν τὸ ἤδη λελυμένον, ἐπειδὴ ἔτι ἐν τῇ κλίνῃ ἦν. τὸν δὲ υἱὸν τῆς χήρας τῆς ἐν τῇ Ναΐν, ἐπειδὴ ἤδη ἐν τῇ σορῷ ἐξεφέρετο, εὐχερέστερον ἤγειρεν· «ἥψατο γὰρ τῆς σοροῦ» καὶ οὐκ εἶπέ τι τῷ παιδί, ἀλλὰ μόνον ἥψατο τῆς σοροῦ καὶ ἀνέστη. τὸ δὲ ἔτι βαθύτατον καὶ παρ' ἐλπίδα ἀνθρώπων πολλῷ μακρότερον, ὅτε ἦλθεν ἐπὶ τὸν τετραήμερον Λάζαρον, οὐδὲ εἶπεν ἀνάστηθι, οὐδὲ ἥψατο τῇ χειρὶ τοῦ μνήματος, ἀλλ' οὕτως ἐν ἑτοίμῳ καλεῖ ἐν τῇ ἰδίᾳ ἐξουσίᾳ, «Λάζαρε, δεῦρο ἔξω». πολὺ δὲ εὐχερέστερόν ἐστι καὶ ἑτοιμότερον τό «δεῦρο ἔξω» παρὰ τὸ ἅψασθαι, τὸ δὲ ἅψασθαι πάλιν εὐχερέστερόν ἐστι πολὺ τοῦ καλέσαι «ἡ παῖς ἀνάστηθι». ὧδε δὲ πάντα ποιεῖ ὁ ἅγιος τοῦ θεοῦ Λόγος, ἵνα ἡμῖν τὴν ἐλπίδα ὑποδείξῃ τῆς ἀναστάσεως.\n\nΕἰ δὲ βουληθείην τὰς πάσας μαρτυρίας ἐκ πασῶν τῶν γραφῶν ἐκλέξασθαι, μικρὸς μὲν ὁ ἡμέτερος νοῦς βραχύς τε καὶ ἰδιώτης, ὅμως διὰ τὸ πλῆθος δέδια μὴ εἰς πολὺ πλάτος ἐπεκτείνω τὸν λόγον· συνελὼν δὲ ἐρῶ ὅτι ἡ ἡμῶν σωτηρία σύντομός ἐστιν, ἐν πᾶσι δὲ ὁμοία, μιᾶς ἐλπίδος τῆς ἀναστάσεως ἡμῖν κεκηρυγμένης. ταῦτα δὲ ἀπιστοῦσιν ἄπιστοι, παραφθείρουσι κακόδοξοι, οὐ δέχονται φιλόνεικοι, ἀπωθοῦνται κενόδοξοι. τοῖς δὲ πᾶσιν ὁ θεὸς τὸ ἔλεος παράσχῃ καὶ διαυγάσῃ τὰ ζεζοφωμένα τῶν διανοημάτων.","english":"And when he comes to the girl who had just died, the daughter of the archisynagogos, since she had died at that very hour, he deigned to say to her, \"Child, arise.\" With this \"arise\" he strengthened what was already dissolved, because she was still on the bed. But the son of the widow in Nain, since he was already being carried out in the coffin, he raised more easily: \"for he touched the coffin\" and said nothing to the boy, but only touched the coffin and he arose. But the most profound and far beyond human expectation, when he came to the four-day Lazarus, he neither said \"arise\" nor touched the tomb with his hand, but thus, as if ready, he calls in his own authority, \"Lazarus, come out.\" And \"come out\" is much easier and more ready than touching, and touching again is much easier than calling \"Child, arise.\" Here the holy Logos of God does all things, in order to show us the hope of the resurrection.\n\nBut if I wished to select all the testimonies from all the scriptures, our mind is small, short, and unlearned, yet because of the multitude I fear I might extend the discourse to great length. In summary, I will say that our salvation is concise, and in all things alike, with one hope of the resurrection proclaimed to us. But these things unbelievers disbelieve, the heterodox corrupt, the contentious do not accept, the vainglorious reject. May God grant mercy to all and illuminate the darkened thoughts.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀρχισυναγώγου","severity":"info","text":"The term 'archisynagogos' denotes a leader of a synagogue, a common office in Hellenistic Judaism. Epiphanius uses it to situate the miracle within a Jewish communal context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"Epiphanius paraphrases the raising of Lazarus (John 11:43), where Jesus says 'Lazarus, come out.' The phrase 'δεῦρο ἔξω' is not verbatim from the NT but reflects a common liturgical or catechetical form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πολὺ δὲ εὐχερέστερόν ἐστι","severity":"info","text":"Epiphanius arranges three resurrection miracles in a graded sequence: the girl (spoken command), the widow's son (touch), and Lazarus (simple call). This rhetorical climax emphasizes the power of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παραφθείρουσι κακόδοξοι","severity":"info","text":"Epiphanius accuses 'heterodox' (κακόδοξοι) of corrupting resurrection teaching, reflecting his anti-heretical stance. This aligns with his polemics in the Panarion against groups denying bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λόγος","severity":"info","text":"Here 'Λόγος' refers to Christ as the divine Logos, a key Christological title in early Christian theology. Epiphanius emphasizes the Logos's agency in resurrection miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνελὼν δὲ ἐρῶ","severity":"info","text":"Epiphanius acknowledges his own rhetorical brevity ('συνελὼν δὲ ἐρῶ'), but the passage is not textually corrupt. The caution is that his summary may oversimplify the scriptural evidence he claims to omit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ προσφάτως τελευτήσασαν κόρην' could imply the girl had just died, but the exact interval is unspecified. Epiphanius contrasts her with Lazarus's four-day delay.","The source of the 'archisynagogos' daughter story is not canonical; it may derive from apocryphal tradition or oral legend, but Epiphanius does not cite it."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"Ἕλληνες μὲν γὰρ μὴ λαβόντες πνεῦμα ἅγιον ἐλεγχθήσονται ὑπὸ τῆς ἀληθείας καὶ πασῶν τῶν προλεχθεισῶν μαρτυριῶν, μάλιστα δὲ ὑφ' ὑμῶν τῶν υἱῶν τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας καὶ ὀρθοδόξου πίστεως. διδάσκετε γάρ, λαβόντες πνεῦμα ἅγιον καταξιωθέντες τε λόγου εὐθέτου «ἐν ἀνοίξει τοῦ στόματος», πρῶτον μέν, ὅτι μαθηταὶ τοῦ Χριστοῦ καταξιωθέντες εἶναι τοῦ «ἀρχιποίμενος» καὶ «προστάτου τῶν ἡμετέρων ψυχῶν» *, ὡς τὰ τρόφιμα τοῖς τοῦ Χριστοῦ ποιμνίοις τοῖς ἑαυτῶν λαοῖς συναγαγόντες μεριμνῶντές τε ὅπως ἑαυτούς τε καὶ τὰ τοῦ θεοῦ θρέμματα, φημὶ δὲ τὸν βουλόμενον πάντως ὠφελεῖσθαι, ἐκ τῆς ἁγίας γῆς τῆς παρὰ Μωυσῇ αἰνιττομένης θρέψητε. τίς δὲ τῶν εὖ φρονούντων εἰς ὑμᾶς τοὺς εὐλαβεῖς καὶ πιστοὺς σκοπῶν, ὦ ὀρθόδοξοι καὶ υἱοὶ τῆς ἐκκλησίας ἐνίους γὰρ λέγων πάντας τοὺς υἱοὺς τῆς ἀληθείας λέγω, κατὰ τὸ γεγραμμένον, τίς περὶ τούτων ἀμφιβάλοι; σοφῆς γὰρ ὄντες καὶ ἀνδρειοτάτης υἱοὶ γυναικός, ἧς τὸ κλέος παρὰ Σολομῶντι λέγοντι «γυναῖκα ἀνδρείαν τίς εὑρήσει;» ὡς σπανίας οὔσης, μᾶλλον δὲ μιᾶς, τὸ κρεῖττον ἐκλέξεσθε καὶ τὸ ὠφέλιμον ἀγαπήσετε. ἀνδρείαν δὲ γυναῖκα νοεῖτέ μοι τὴν ἐκκλησίαν τοῦ θεοῦ, τὴν ὑμῶν μητέρα, ἧς οὐδὲν ἀνδρειότερον, θνῃσκούσης καθ' ἕκαστον ἐπεγειρόμενον διωγμὸν ὑπὲρ τοῦ ὀνόματος τοῦ ἰδίου ἀνδρός.","english":"For the Greeks, not having received the Holy Spirit, will be refuted by the truth and by all the testimonies previously mentioned, and especially by you, the sons of the holy Church of God and of the orthodox faith. For you teach, having received the Holy Spirit and having been deemed worthy of fitting speech \"in the opening of the mouth,\" first, that having been deemed worthy to be disciples of Christ, the \"chief shepherd\" and \"protector of our souls,\" you gather together the nourishment for the flocks of Christ for your own peoples, and you take care that you yourselves and the flocks of God—I mean everyone who wishes to be benefited—you nourish from the holy land hinted at by Moses. And who among the right-minded, looking to you, the pious and faithful, O orthodox and sons of the Church—for in saying \"some\" I mean all the sons of the truth, according to what is written—who would doubt concerning these things? For being sons of a wise and most courageous woman, whose fame is spoken of by Solomon when he says, \"Who will find a courageous woman?\"—as she is rare, or rather one—you will choose the better and love the beneficial. And by \"courageous woman\" understand for me the Church of God, your mother, than whom nothing is more courageous, dying in each persecution that arises for the sake of the name of her own husband.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα ἅγιον","severity":"info","text":"The phrase 'Holy Spirit' is a technical term in early Christian pneumatology; Epiphanius contrasts its reception by orthodox believers with its absence among Greeks.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γυναῖκα ἀνδρείαν τίς εὑρήσει","severity":"info","text":"Epiphanius quotes Proverbs 31:10 (LXX) verbatim, applying the 'courageous woman' to the Church as mother of the faithful.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀρχιποίμην","severity":"info","text":"The title 'chief shepherd' (ἀρχιποίμην) is a Christological epithet common in patristic literature, here used to underscore Christ's pastoral authority over the Church.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical address to orthodox readers, shifting from refutation of Greeks to exhortation of the faithful, using the metaphor of the Church as a courageous mother.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν ἀνοίξει τοῦ στόματος","severity":"info","text":"The phrase 'in the opening of the mouth' echoes liturgical or prophetic language of inspired speech, possibly paralleling the descent of the Holy Spirit at Pentecost.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνίους γὰρ λέγων πάντας τοὺς υἱοὺς τῆς ἀληθείας λέγω","severity":"caution","text":"Epiphanius's parenthetical remark that 'in saying some I mean all' may reflect a rhetorical correction or a textual ambiguity; the Greek syntax is compressed and could be read as a gloss.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἀνοίξει τοῦ στόματος' may be a fixed liturgical expression or a scriptural allusion; its precise source is uncertain.","The identity of the 'courageous woman' as the Church is explicit, but the reference to 'her own husband' (τοῦ ἰδίου ἀνδρός) could be read as Christ or as a personification of the divine Logos."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"Αὕτη οὖν ἡ ἐπιεικεστάτη τὸν ἴδιον νυμφίον ἀκριβῶς ἐρωτᾷ ἐν τῇ βίβλῳ τῶν ᾀσμάτων «ποῦ ποιμαίνεις; ποῦ κοιτάζεις ἐν μεσημβρίᾳ;» ποιμαίνει δὲ Χριστὸς ἐν ἁγίᾳ γῇ τῇ προειρημένῃ καὶ οὐ μόνον ποιμαίνει, ἀλλὰ καὶ προστάσσει λύειν τὸ ὑπόδημα τῶν ποδῶν τῶν ποιμένων, ὡς Μωυσῇ πρῶτον λέγει· παρ' οὗ τὴν παράδοσιν παρειληφότες καὶ αὐτοὶ τοὺς εἰς τὴν ἁγίαν ἐπιστήμην εἰσαγομένους ἀσφαλῶς χειραγωγεῖτε πρῶτον, τὰ ὑποδήματα ἑκάστου ἐπιλύεσθαι ἐπιμελό102.3 μενοι. ὑποδήματα δὲ ἑκάστου ἡμῶν ἔχει διαφοράν. τῇ γὰρ ἰδίᾳ ἑαυτοῦ πράξει ἕκαστος ὑπεδήσατο. καὶ λοιπὸν ὑμῶν τῶν μαθητῶν καὶ καλῶν ποιμένων ὑπακούων ἕκαστος, ὃς μὲν ὑπεδήσατο εἰδωλολατρείαν, ὑπελύσατο τῇ ὑμῶν νουθεσίᾳ, ἄλλος δὲ μοιχείαν ὑπελύσατο, ἕτερος πορνείαν, ἄλλος κλοπήν, ὃς δὲ πλεονεξίαν. οὐ μόνον δέ, ἀλλὰ καὶ λόγοις στυγητοῖς καὶ αἰσχροῖς ῥήμασιν ἀποτασσόμενοι μακαρίαις ἐλπίσιν «ὑπὸ χεῖρα κραταιὰν» τοῦ ἀγαθοῦ ποιμένος δι' ὑμῶν τῶν καλῶν, τῶν μαθητῶν ἕκαστος βουκολεῖσθαι παραδίδωσιν ἑαυτόν· ἀφέξεται γὰρ ἕκαστος πάντως τῆς πλάνης. καὶ πρὸ ὀφθαλμῶν παρατίθεσθε τὴν ἀλήθειαν, εἴδωλα μὲν παραχαράττοντες καὶ ἀναφανδὸν τὴν περὶ αὐτῶν πλάνην ἀνακηρύττοντες οὔτε γὰρ νεκροὺς τούτους ἡγεῖσθε, ἐπεὶ μήποτε ἔζησαν, κενὰ δὲ καὶ μάταια καὶ οὐκ ὄντα εἰκότως πάντας πάντοτε διδάσκοντες. οὐ γὰρ ἦσάν ποτε, ἵνα τι ὦσιν ἐκεῖνοι· εἰσὶ δὲ κακοδαίμονες, ἀνθρωπίνης διανοίας παράθεσις, ἡδονῶν ἀφορμὰς ἐπιρρώσασα· καὶ ἔνθεν ὑπὸ ἑκάστου τὸ ἴδιον πάθος εἰς σέβασμα κυρωθὲν τετόλμηται.","english":"This, then, is the most gentle one who precisely questions her own bridegroom in the Song of Songs: \"Where do you pasture? Where do you rest at midday?\" And Christ pastures in the holy land previously mentioned, and not only does he pasture, but he also commands to untie the sandal from the feet of the shepherds, as he first says to Moses; from whom you, having received the tradition, safely guide those who are introduced into the holy knowledge, first taking care to untie the sandals of each. And the sandals of each of us have a difference; for each has put on sandals according to his own action. And then each of you, the disciples and good shepherds, obeying, one who had put on idolatry untied it by your admonition, another untied adultery, another fornication, another theft, another greed. And not only that, but also renouncing hateful words and shameful speech, with blessed hopes, each entrusts himself to be tended \"under the strong hand\" of the good shepherd through you, the good disciples; for each will certainly abstain from error. And you set the truth before their eyes, counterfeiting idols and openly proclaiming the error concerning them; for you consider these neither as dead, since they never lived, but as empty and vain and non-existent, rightly teaching all always. For they never were, so that they might be something; but they are evil spirits, a product of human thought, strengthening occasions for pleasures; and from this, each one's own passion, having been confirmed as an object of veneration, has been dared.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Song of Songs","severity":"info","text":"The quotation 'Where do you pasture? Where do you rest at midday?' is from Song of Songs 1:7 (LXX). Epiphanius uses the allegorical interpretation of the bride questioning the bridegroom.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποιμαίνεις","severity":"info","text":"The verb 'ποιμαίνεις' (you pasture) is a key term in the Song of Songs passage, used by Epiphanius to link Christ's pastoral role with the practice of untying sandals as a metaphor for spiritual guidance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"untying sandals","severity":"info","text":"The ritual of untying sandals before entering holy knowledge reflects early Christian catechetical practice, possibly derived from Jewish or Greco-Roman customs of removing shoes in sacred spaces.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the bride (the Church) questioning Christ, then shifts to an extended metaphor of shepherds and sandals, illustrating the process of renouncing sins through admonition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"idols as non-existent","severity":"info","text":"Epiphanius argues that idols never lived but are products of human thought and evil spirits, a common patristic polemic against paganism, echoing earlier apologists like Justin Martyr and Athenagoras.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιεικεστάτη","severity":"caution","text":"The adjective 'ἐπιεικεστάτη' (most gentle) is ambiguous: it may refer to the bride (the Church) or to the female figure in the Song of Songs; the context favors the bride as the speaker.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the most gentle one' (ἐπιεικεστάτη) is ambiguous; it is taken as the bride (the Church) questioning Christ in the Song of Songs.","The phrase 'under the strong hand' (ὑπὸ χεῖρα κραταιὰν) may be a scriptural allusion (cf. Psalm 89:21 LXX) but is not explicitly cited."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"πρῶτον γὰρ εὐθὺς ὅτε τοῦτο τοῖς ἀνθρώποις ἐκαινοτόμητο διὰ δαιμόνων κακουργίας, «πρώτη» αὕτη «πορνεία» ἀπεφθέγγετο καὶ σκιογραφίαις τὰ εἴδωλα προετυποῦτο. ἔπειτα τέχνην τὴν ἰδίαν, ἣν μετὰ χεῖρας εἶχεν ἕκαστος, δι' ἧς τὴν εὐπορίαν ἔσχεν, εἰς σέβασμα τοῖς ἰδίοις παρεδίδου\n\nτέκνοις καὶ διὰ τῆς ὕλης τῆς ἰδίας τεχνουργίας θεοὺς ἀνεπλάσαντο, καὶ κεραμεὺς μὲν ἐκ πηλοῦ, τέκτων ἐκ ξύλου, χρυσοχόος ἐκ χρυσίου καὶ ἀργυροκόπος ὡσαύτως. ἔτι δὲ πάλιν ἕκαστος τὸ ἴδιον πάθος εἰς μορφοεμφερείας πρὸ τῶν ἰδίων ὀφθαλμῶν διέγραφεν, ὁ μὲν αἱμοβόρος τις ἀνὴρ Ἄρεα φάσκων, μοιχὸς δὲ ἢ μοιχὰς τὴν πολύκοινον Ἀφροδίτην, τύ103.2 ραννος δὲ Νίκην ἀναπτερώσας. αὐχμώδης γὰρ καὶ περὶ τὰ βιωτικὰ κεχηνὼς Κρόνου τὸν τύπον ἔγραφε, θηλυνόμενος δὲ Κυβέλην καὶ Ῥέαν διὰ τὸ ῥευστόν, οἶμαι, τῆς ἀπὸ τῶν σωμάτων πολυμιξίας. ἄλλος τε ῥεμβὸς ἢ ῥεμβὰς Ἄρτεμιν κυνηγέτριαν προετύπου καὶ μέθυσον Διόνυσον καὶ πολύμοχθον Ἡρακλέα, πολύμιξ δέ τις Δία καὶ Ἀπόλλωνα. καὶ τί μοι τὰ πλήθη λέγειν μυρίων παθῶν ἐν ἀνθρώποις ὑπαρχόντων; πλέον δὲ πάντων Αἰγύπτιοι πλανηθέντες οὐ μόνον τὰ ἴδια πάθη ἐσεβάσθησαν, ἀλλὰ πτηνὰ καὶ τετράποδα, χερσαῖά τε καὶ ἔνυδρα καὶ ἀτίθασσά τινα θηρία καὶ τὰ εἰς δοῦλα αὐτοῖς ὑπὸ τοῦ ἁγίου θεοῦ παραδοθέντα τῇ τάξει «μετήλλαξαν»·","english":"First, as soon as this was innovated among men through the malice of demons, this woman was the first to proclaim \"fornication\" and to prefigure the idols with shadow-paintings. Then each person handed down to his own children the particular craft which he had in hand, by which he had gained his livelihood, as an object of veneration, and through the material of their own craftsmanship they molded gods: the potter from clay, the carpenter from wood, the goldsmith from gold, and the silversmith likewise. Moreover, each one again delineated his own passion in likenesses before his own eyes: a bloodthirsty man claiming Ares, an adulterer or adulteress the promiscuous Aphrodite, a tyrant representing Victory with wings. For a squalid man gaping after worldly things drew the type of Kronos, while an effeminate man represented Cybele and Rhea, I suppose because of the flux of promiscuous intercourse from bodies. Another wanderer or wandering woman prefigured Artemis the huntress, and a drunkard Dionysus, and a much-toiling man Heracles, and a promiscuous man Zeus and Apollo. And why should I recount the multitudes of countless passions existing among men? But more than all, the Egyptians, having gone astray, venerated not only their own passions, but also birds and quadrupeds, land animals and water creatures, and certain untamed beasts, and even those things delivered to them as servants by the holy God they \"changed\" in order.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"πρώτη πορνεία","severity":"info","text":"Epiphanius attributes the origin of idolatry to demonic innovation and the first proclamation of 'fornication', a common patristic trope linking pagan cults with sexual license.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"εἰς σέβασμα","severity":"info","text":"The claim that craftsmen handed down their trades as objects of veneration reflects a Euhemerist explanation of pagan gods as deified human artisans, a theme found in early Christian apologetics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετήλλαξαν","severity":"info","text":"The Greek verb 'μετήλλαξαν' (changed) is placed in quotation marks in the manuscript, possibly indicating a citation or a technical term for the Egyptians' perversion of the natural order.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ... ἔπειτα ... ἔτι δὲ πάλιν","severity":"info","text":"The passage follows a tripartite rhetorical structure: first the demonic origin, then the transmission of crafts as cults, and finally the projection of personal passions onto deities.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Αἰγύπτιοι","severity":"info","text":"Epiphanius singles out Egyptian religion as the worst form of idolatry, a common patristic polemic that influenced later Christian views of Egyptian animal worship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this woman' (αὕτη) in the first sentence is unclear; it may refer to a specific figure from the previous passage or be a generic personification."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"καὶ ὡς ὄντες τῇ διανοίᾳ κτηνώδεις ὑπερασεβοῦσι, τὰ ζῷα τὰ παρ' αὐτοῖς θεοποιοῦντες καὶ οὐκ αἰσχυνόμενοι, κύνα τὸ ὑλακτικόν, αἴλουρον τὸ ἑρπετοφάγον, τράγον τὸ ἀκόλαστον, πρόβατον τὸ βληχρόν, κροκόδειλον τὸ πολυσχιδὲς καὶ ἀμειδέστατον, ἶβιν τὴν ἰοβόρον καὶ ἰκτῖνα καὶ ἱέρακα καὶ κόρακα τὰ δουλοπρεπέστατα, ὄφιν δὲ τὸ σκολιὸν καὶ ἀηδέστατον. καὶ ἁπαξαπλῶς ὢ τῆς μεγάλης αἰσχύνης τῶν μήτε ὄψει τὸν ἑαυτῶν ἔλεγχον κατανοούντων καὶ μήτε ἀκοαῖς τὴν αἴσθησιν παραλαμβανόντων μήτε διανοίᾳ * τῶν παρ' αὐτοῖς ματαίως γινο103.7 μένων συνιέντων. κακῷ γοῦν μόρῳ πεπληγμένοι εἰσὶ μηδὲ τοῖς ἰδίοις φιλοσόφοις ἐγκαταυγαζόμενοι μηδὲ τοῖς τῆς ἀληθείας ἐγκυκλη103.8 ταῖς συνθεαταὶ γινόμενοι. οὐκ ἀκούουσι γὰρ Διαγόρου τοῦ τὸν ἴδιον Ἡρακλέα ξύλινον ὄντα δι' ἀπορίαν ξύλων ὑποκαύσαντος καὶ ἐπισκωμματικῶς αὐτῷ λέγοντος· «ἄγε δή, Ἥρακλες, τὸν τρισκαιδέκατον ἆθλον ἐκτελῶν πάρελθε, τὸ ὄψον ἡμῖν ἑψήσων»· ὃν δὴ λαβὼν καὶ σχιδακίσας, καταγελῶν τοῦ ἰδίου θεοῦ ὡς οὐκ ὄντος, τῷ παρατεθέντι αὐτῷ ἀρίστῳ γελοιάζων ἐτρέφετο.","english":"And being bestial in mind, they excessively venerate the animals they deify among themselves, and are not ashamed: the dog, the barker; the cat, the serpent-eater; the goat, the lascivious one; the sheep, the bleating one; the crocodile, the many-toothed and most unsmiling one; the ibis, the venom-eating one; and the kite, the hawk, and the raven, the most servile ones; and the serpent, the crooked and most unpleasant one. And in a word—oh, the great shame of those who neither perceive with their eyes their own refutation, nor receive perception through their ears, nor understand with their mind the things vainly done among them. For they are struck by an evil fate, neither being illuminated by their own philosophers nor becoming fellow spectators with the seekers of truth. For they do not hear Diagoras, who, when his own Heracles was made of wood, burned him due to a lack of firewood and said to him mockingly: \"Come now, Heracles, performing the thirteenth labor, pass by, to cook our meal for us.\" And taking him and splitting him into kindling, laughing at his own god as not existing, he fed himself on the meal set before him, jesting.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κύνα τὸ ὑλακτικόν, αἴλουρον τὸ ἑρπετοφάγον, τράγον τὸ ἀκόλαστον, πρόβατον τὸ βληχρόν, κροκόδειλον τὸ πολυσχιδὲς καὶ ἀμειδέστατον, ἶβιν τὴν ἰοβόρον καὶ ἰκτῖνα κα","severity":"info","text":"Epiphanius catalogues animals deified by Egyptians, each with a derogatory epithet (e.g., 'barker' for dog, 'serpent-eater' for cat), to mock their irrational worship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διαγόρου","severity":"info","text":"Diagoras of Melos (5th cent. BCE) was a Greek poet and atheist known for mocking religion; the anecdote of burning a wooden Heracles for firewood is attested in later sources (e.g., Cicero, De Natura Deorum 3.89).","cites":[],"named_sources":["Cicero 45 BCE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ἀκούουσι γὰρ Διαγόρου","severity":"info","text":"The anecdote of Diagoras functions as a rhetorical exemplum, contrasting the Egyptians' irrationality with a philosopher's critical act, reinforcing Epiphanius's polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὸν τρισκαιδέκατον ἆθλον","severity":"info","text":"The 'thirteenth labor' is a mock-heroic reference; Heracles traditionally had twelve labors, so the thirteenth is invented for comic effect, a trope in later Christian anti-pagan satire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κροκόδειλον","severity":"info","text":"The crocodile is singled out as 'many-toothed and most unsmiling' (πολυσχιδὲς καὶ ἀμειδέστατον), reflecting common Greek and Christian polemic against Egyptian animal worship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 103.7-8 has a lacuna marked by *; the sense is restored from context as 'τῶν παρ' αὐτοῖς ματαίως γινομένων συνιέντων' (understanding the things vainly done among them)."],"confidence":"high","notes":[]},{"i":156,"ref":"p156","source":"ἄλλος δὲ Ἡράκλειτος Αἰγυπτίοις φησίν· εἰ θεοί εἰσι, διὰ τί θρηνεῖτε αὐτούς; Τυφῶνα γὰρ καὶ Ὄσιριν καὶ ἄλλους καταχθονίους λιγυρῶς θρηνῳδοῦντες ὡς κεκηδευμένους πενθοῦσι. φησὶ γοῦν οὗτος· εἰ θεοί εἰσι, διὰ τί θρηνεῖτε αὐτούς; εἰ δὲ τεθνήκασι, μάτην θρηνεῖτε αὐτούς. ἄλλος δέ, κωμικὸς Εὐδαίμων τοὔνομα, φησίν «εἴπερ εἰσὶ θεοί, οὐ δύναμαι περὶ αὐτῶν λέγειν οὐδ' ὁποῖοί τινές εἰσι ἰδέαν δηλῶσαι. πολλὰ γάρ εἰσι τὰ κωλύοντά με». καὶ Ὅμηρος δέ φησιν «οὐκ ἀγαθὸν πολυκοιρανίη». ὁ δὲ Φιλήμων, ἕτερος κωμικός, φησίν «οἱ ἕνα θεὸν σέβοντες ἐλπίδας ἔχουσι καλὰς εἰς σωτηρίαν». Ἆπις γὰρ εὐθὺς ὁ ἀχυροφάγος μόσχος ὑπὸ Κάμπυος, τοῦ τῶν Ἀσσυρίων βασιλέως, ξίφει τὸν μηρὸν πλήτ104.5 τεται, ἵν', εἰ ῥεύσει αἷμα, ἐλεγχθῇ μὴ ὢν θεός. Κρονικοὶ δὲ οὐκ ἀρνοῦνται τὸν ἴδιον αὐτῶν θεὸν ἐγκαθεῖρχθαι ἁλύσεσι σιδηραῖς, οὕτως ἡγούμενοι. εἰ δέ τις ἐν καθείρξει ὑπάρχει, οὐχ ἁπλῶς ὅτι ἑνὶ μείζονι ὑπόκειται, ἀλλὰ καὶ ὡς κακοῦργος ὁ τοιοῦτος ἐν καθείρξει ἐστίν. εἰ δὲ καὶ περὶ * Ἴσιδός μοι ἔσται λόγος τῆς ἤδη καὶ Ἀτθίδος καὶ Ἰοῦς λεγομένης, θυγατρὸς δὲ Ἄπιδος τοῦ Καππαδόκου τοῦ καὶ Ἰνάχουκαλουμένου, αἰσχύνομαι μὲν ἴσως τὰς ἐκείνων πράξεις ἀνακηρῦξαι· πλὴν δὲ οὐκ αἰσχυνθήσομαι λέγειν ἃ αὐτοὶ προσκυνεῖν οὐκ αἰσχύνονται. αἰσχυνέσθωσαν δὲ οἱ ταύτης προσκυνηταὶ καὶ τῆς Ἀφρογενείας τὰς ἑαυτῶν θυγατέρας τε καὶ γυναῖκας καὶ ἀδελφὰς τὰς τῶν θεῶν αὐτῶν πράξεις","english":"Another, Heraclitus, says to the Egyptians: if they are gods, why do you mourn them? For they lament Typhon and Osiris and other chthonic beings with shrill dirges, mourning them as if they were buried. So this man says: if they are gods, why do you mourn them? But if they are dead, you mourn them in vain. Another, a comic poet named Eudaimon, says: \"If there are gods, I cannot speak about them nor indicate what sort they are in form. For many things hinder me.\" And Homer says: \"Many-rule is not good.\" And Philemon, another comic poet, says: \"Those who worship one god have good hopes for salvation.\" For Apis, the straw-eating calf, is immediately struck in the thigh by a sword by Kampys, the king of the Assyrians, so that, if blood flows, he might be proven not to be a god. The Chronikoi do not deny that their own god is confined in iron chains, thus they believe. But if someone is in confinement, not only is he subject to a greater one, but also such a one is in confinement as a malefactor. And if I am to speak about Isis, who is also called Atthis and Io, daughter of Apis the Cappadocian, who is also called Inachus, I am perhaps ashamed to proclaim their deeds; but I will not be ashamed to say what they themselves are not ashamed to worship. Let those who worship her and Aphrogeneia be ashamed of their own daughters and wives and sisters, the deeds of their gods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Heraclitus is cited as a critic of Egyptian animal worship, though the saying is not attested in surviving fragments of the historical philosopher; Epiphanius may be drawing on a doxographical tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κρονικοὶ","severity":"info","text":"The Chronikoi are likely a group or sect (possibly Gnostics or followers of Kronos/Saturn) who believed their god was bound in chains; the reference is obscure and may reflect Epiphanius’s polemical conflation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φιλήμων","severity":"info","text":"The comic poet Philemon (4th–3rd c. BCE) is quoted as advocating monotheism; the fragment is not otherwise preserved, but Epiphanius uses it to support Christian apologetic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀφρογενεία","severity":"info","text":"Aphrogeneia ('foam-born') is a cult epithet of Aphrodite, derived from the myth of her birth from sea foam; Epiphanius uses it to link pagan worship to shameful deeds.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catalogue of pagan absurdities, moving from Egyptian mourning rites to Greek comic poets, then to specific cults (Apis, Chronikoi, Isis), building a rhetorical case against polytheism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κάμπυος","severity":"caution","text":"Kampys is otherwise unknown as an Assyrian king; the name may be a corruption or a confusion with Cambyses (Persian king), and the story of Apis being stabbed is unattested in known sources.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Chronikoi is uncertain; they may be a syncretistic group or a rhetorical invention.","The source of the Heraclitus saying is unclear; it may be a paraphrase or a lost doxographical fragment.","Kampys is likely a textual corruption or a misremembered name for Cambyses."],"confidence":"medium","notes":[]},{"i":157,"ref":"p157","source":"μιμεῖσθαι παραινοῦντες. καὶ εὐθὺς μὲν Ὀσίρεως ἐρῶσαι τοῦ ἰδίου αὐτῶν ἀδελφοῦ Τυφῶνός τε τοῦ ἄλλου ἀδελφοῦ τοὺς ἰδίους ἀδελφοὺς κατ' ἀλλήλων στρατεύουσι. πολλὴ δὲ αἰσχύνη θεᾶς τῆς μήτε αἰδοῦς τοῦ ἰδίου ἀδελφοῦ αἰσθομένης, ἀλλ' ἐρώσης μὲν καὶ μὴ ἀρκουμένης τοῖς ἔξωθεν ἀνδράσιν, ἀλλὰ καὶ ἕως τοῦ ἰδίου ἀδελφοῦ φθανούσης. οὐ μόνον δέ, ἀλλὰ καὶ ἀδελφοκτονίαν διὰ τὴν ἰδίαν τῆς ἐπιθυμίας ἀκορεστίαν τοῖς φιλτάτοις ὑποδείκνυσι. καὶ Ὧρον μὲν ἕνα γεννᾷ παῖδα, ἣ οὐκ ἠδυνήθη παραστῆσαι, τίς ὁ γνήσιος ἀληθῶς ἔστιν αὐτοῦ πατήρ. εἰ γὰρ μὲν Τυφῶνα ὀνομάσῃ, διστάζει μὴ οὐκ ἔστιν αὐτοῦ γονεύς· εἰ δὲ τὸν Ὄσιριν, τίς τούτου τὴν ἀκρίβειαν παραστήσειε; καλὸν δὲ θεὸν αὐτὸν γενέσθαι ἡ τοιαύτη μήτηρ ἐδίδασκε, παραλαβοῦσα αὐτὸν καὶ ἐν Τύρῳ πορνεύσασα ἔτη δέκα. Σέραπιν δὲ τὸν Ἆπιν βασιλέα καλούμενον Σινωπέων παῖδες θεοποιοῦντες τυραννίδι μᾶλλον ἐδούλευσαν ἤπερ ἀληθείᾳ.\n\nΤαῦτά ἐστι τῶν παρ' Αἰγυπτίοις τιμωμένων θεῶν τὰ ἐπίχειρα, ὧν τὸ κατὰ μέρος εἰπεῖν * πολὺς χρόνος ἀναλωθήσεται. Ἕλληνες δὲ οἱ δοκοῦντές τι εἶναι ἐν ἑαυτοῖς, λόγοις μόνον καὶ ὀξύτητι γλώσσης φιλοσοφοῦντες καὶ οὐκ ἔργοις, πλέον πάντων ἐξώκειλαν· οἵτινες κατάγουσι Κρόνον ἀπ' Οὐρανοῦ, λέγοντες αὐτὸν ἀπὸ τοῦ Οὐρανοῦ γεγεννῆσθαι καὶ τὰ μόρια τοῦ ἰδίου πατρὸς τετμηκέναι ὢ κακῆς πράξεως, αἰσχρᾶς τε ὑπονοίας· ὃς εἰ μὴ ἐτμήθη, πολλοὶ Κρονίωνες ἦσαν.","english":"urging them to imitate. And immediately, being in love with their own brother Osiris and with the other brother Typhon, they set their own brothers in arms against each other. Great is the shame of a goddess who felt no shame for her own brother, but was in love and not satisfied with men from outside, but even reached as far as her own brother. Not only that, but she also exhibits fratricide to her dearest ones because of the insatiability of her own desire. And she bears one child, Horus, whom she was unable to present, who his true father really is. For if she names Typhon, she hesitates that he might not be his parent; but if she names Osiris, who could present the accuracy of this? A good god this mother taught him to become, taking him and prostituting in Tyre for ten years. And Serapis, the king called Apis, the children of the Sinopeans deified, were enslaved more by tyranny than by truth.\n\nThese are the rewards of the gods honored among the Egyptians, to speak of which in detail would consume much time. But the Greeks, who think themselves to be something, philosophizing only with words and the sharpness of their tongue and not with deeds, have gone astray more than all; they bring down Cronus from Uranus, saying that he was born from Uranus and cut off the genitals of his own father—what an evil deed, and a shameful suspicion; if he had not been cut, there would have been many Cronions.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σέραπιν","severity":"info","text":"Serapis was a syncretic deity introduced by Ptolemy I, combining Osiris and Apis. Epiphanius here links the name to the Sinopean king Apis, reflecting a euhemeristic interpretation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κρόνον ἀπ' Οὐρανοῦ","severity":"info","text":"The myth of Cronus castrating Uranus is a standard Greek theogonic narrative, found in Hesiod's Theogony. Epiphanius uses it to critique Greek mythology as morally corrupt.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτά ἐστι","severity":"info","text":"This phrase marks a transition from the specific critique of Egyptian myths to a broader condemnation of Greek philosophical pretensions, structuring the argument as a comparative polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κρονίωνες","severity":"info","text":"A rare plural form of 'Cronion' (son of Cronus), used here to imply that without the castration, there would be many such offspring, highlighting the absurdity of the myth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἕλληνες","severity":"info","text":"Epiphanius's critique of Greek philosophers as mere verbal sophists reflects a common patristic trope, seen also in works like Tatian's Address to the Greeks, emphasizing action over rhetoric.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παραλαβοῦσα αὐτὸν καὶ ἐν Τύρῳ πορνεύσασα ἔτη δέκα' is ambiguous: it could mean the mother taught Horus by taking him to Tyre and prostituting herself, or that she prostituted him. The translation opts for the former, but the Greek grammar allows either."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"οὗτος δὲ ὁ γεννάδας, ὁ ἕως πατρὸς πεφθακώς, οὐκ ἠρκέσθη ἐπὶ τῇ πρώτῃ ἀσεβείᾳ, ἀλλὰ νέος μὲν ὢν ἀδικεῖ τὸν πατέρα, πρεσβύτης δὲ γεγονὼς τὰ ἴδια αὐτοῦ τέκνα, Ποσειδῶνα μὲν καταπίνων καὶ Πλούτωνα, Δία δὲ ἀναζητῶν καὶ ἐμπαιζόμενος ὑπὸ τῆς Ῥέας καὶ πέτραν μεγάλην ἐσπαργανωμένην ἀντὶ βρέφους κατα105.5 πίνων· ὡσεὶ θεὸς τάχα *. εὐγενῶν δὲ γονέων ὑπάρχων ἵν' οὕτως εἴπω ὁ τούτου παῖς, Ζεὺς τούτῳ ὄνομα, ἐκινδύνευε πασῶν τῶν γυναικῶν ἀνὴρ γίνεσθαι καὶ ὁ τούτου υἱὸς Ἑρμῆς. καὶ εἴθε κατὰ τοὺς νόμους ὑποπροίκιός τις ἐγένετο καὶ μὴ κλεψίγαμος πάντοτε καὶ κακεργάτης· Πηνελόπην μὲν γὰρ φθείρει, δι' ἡδονὴν τράγος γενόμενος· τράγος δὲ οἶμαι ἐγίνετο διὰ τὸ ἀκμαῖον τῆς τοῦ γενείου παραπλοκῆς. πρὸς Δανάην δὲ Ζεὺς ὁ πρῶτον ἡμῖν καλούμενος χρυσὸς ἐγίνετο, ἵνα παρθένον σώφρονα θαλαμευομένην φθείρῃ· χρυσὸς δὲ ἐκεῖνος οὐκ ἠδύνατο γενέσθαι ποτέ, ἀλλὰ γόης ὢν διὰ χρυσοῦ δωροδοκῶν τὴν παρθένον ἠπάτησε. καὶ παρὰ μὲν Λήδᾳ κύκνος αὖθις γίνεται, τὴν ἀναπτέρωσιν τῆς πυρώσεως τῆς αὐτοῦ ἡδονῆς ἀνασημαίνων. ἀετὸς δὲ γενόμενος μηδεπώποτε ἀναπετασθεὶς παιδοφθόρων διδάσκαλος προκαθέζεται· μηδέποτε ἀετὸς γενόμενος, ἀλλ' ἐν πλοίῳ παρασήμῳ, ἀετῷ ὀνομαζομένῳ διὰ τὸ τάχος, Τροίαν παραπλεύσας καὶ τὸν υἱὸν τοῦ βασιλέως Τρώων Γανυμήδην ἁρπάσας τὴν φθορὰν ἀπειργάσατο. καὶ πρὸς Πασιφάην δὲ ταῦρος ἐγένετο, ὡσαύτως καὶ πρὸς Εὐρώπην. Καὶ τί μοι τὰ πλήθη λέγειν τῶν φθορῶν τοῦ γενναίου τούτου παρθένων φθορέως καὶ φθορέων διδασκάλου; οὗ τὸ μνῆμα οὐκ ὀλίγοις ἐστὶ δῆλον.","english":"This noble fellow, who had reached as far as his father, was not satisfied with his first impiety, but while still young wronged his father, and when he became old, his own children, swallowing Poseidon and Pluto, and seeking after Zeus, being mocked by Rhea and swallowing a great stone wrapped in swaddling clothes instead of an infant, as if he were a god. And his child, Zeus by name, born of noble parents, so to speak, was in danger of becoming the husband of all women, and his son Hermes. And would that he had been a lawful suitor with a dowry, and not always an adulterer and evildoer: for he corrupts Penelope, becoming a goat for pleasure; and he became a goat, I think, because of the vigor of his beard's entanglement. With Danae, Zeus, whom we first call gold, became gold in order to corrupt a chaste maiden confined to her chamber; but that gold could never have become such, but being a sorcerer, he deceived the maiden by bribing her with gold. And with Leda he again becomes a swan, signifying the soaring of the heat of his pleasure. And becoming an eagle, though he never actually flew, he sits as a teacher of pederasts; he never became an eagle, but on a ship with an ensign, called an eagle because of its speed, sailing past Troy and seizing Ganymede, the son of the king of the Trojans, he accomplished the corruption. And with Pasiphae he became a bull, and likewise with Europa. And why should I recount the multitude of corruptions of this noble corrupter of virgins and teacher of corrupters, whose tomb is evident to not a few?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"γεννάδας","severity":"info","text":"Epiphanius uses the ironic epithet 'noble fellow' (γεννάδας) to mock the Greek gods, a rhetorical device common in early Christian polemic against paganism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρόνος","severity":"info","text":"The passage describes Kronos (identified with the 'noble fellow') swallowing his children, a standard myth; Epiphanius follows the Hesiodic tradition but adds Christian moral condemnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ζεὺς χρυσός","severity":"info","text":"The transformation of Zeus into gold to seduce Danae is a well-known myth; Epiphanius rationalizes it as bribery, paralleling other early Christian euhemeristic interpretations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τί μοι τὰ πλήθη λέγειν","severity":"info","text":"This rhetorical question marks a transition, summarizing the catalogue of Zeus's adulteries and concluding the polemic against pagan mythology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡσεὶ θεὸς τάχα *","severity":"caution","text":"The Greek text has a lacuna or corruption after 'τάχα'; the asterisk indicates a missing word or phrase, possibly 'γενόμενος' or similar, affecting the sense of the mockery.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μνῆμα","severity":"info","text":"The reference to Zeus's tomb (μνῆμα) reflects the euhemerist tradition that gods were deified mortals, a common argument in early Christian apologetics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ὡσεὶ θεὸς τάχα *' is corrupt; the reading assumes a missing participle, but the exact word is uncertain."],"confidence":"high","notes":[]},{"i":159,"ref":"p159","source":"ἐν Κρήτῃ γὰρ τῇ νήσῳ ἐν τῷ ὄρει τῷ λεγομένῳ Λασίῳ ἕως δεῦρο δακτυλοδεικτεῖται. Ζῆνες δὲ οὐχ εἷς ἢ δύο, ἀλλὰ καὶ τρεῖς καὶ τέσσαρες γεγόνασι τὸν ἀριθμόν. ὁ μὲν γὰρ εἷς αὐτῶν Κρονίδης ὁ προειρημένος, ὁ ταρταρώσας τὸν ἴδιον αὐτοῦ πατέρα ἐν τῷ Καυκασίῳ ὄρει, ὁ δ' ἄλλος Λατιάριος λεγόμενος, ἐξ οὗπερ οἱ μονομάχοι γεγόνασιν, ἄλλος δὲ ὁ τραγῳδός, ὁ καὶ τὴν χεῖρα αὐτοῦ καύσας. τάχα δὲ θεὸς ὢν ἐπελάθετο ὅτι δάκνει τὸ πῦρ καὶ οὐκ εἶχε τὴν πρόγνωσιν τοῦ λέγοντος τράγῳ τῷ σατύρῳ, εὑρόντι πρότερον τὸ πῦρ καὶ\n\nπροσελθόντι φιλῆσαι «μὴ ἅψῃ, τράγε· ἁψά106.4 μενος γὰρ σοῦ ἐμπρήσεις τὰ γένεια». Ἀθηναῖ δὲ γεγόνασιν οὐ μία, ἀλλὰ πολλαί· μία μὲν ῥεμβομένη καὶ περὶ τὴν Τριτωνίδα λίμνην ἀλωμένη, ἄλλη δὲ ἡ Ὠκεανοῦ, ἑτέρα δὲ ἡ Κρόνου καὶ πολλαὶ ἄλλαι. Ἀρτέμιδες πολλαί· μία μὲν ἡ Ἐφεσία, ἄλλη δὲ ἡ τοῦ Διὸς καὶ ἄλλαι ὡσαύτως οὐκ ὀλίγαι. καὶ Διόνυσοι δὲ ὁ Θηβαῖος, ἄλλος δὲ ὁ Σεμέλης, ὁ ἐπὶ τῶν Κορυβάντων καὶ ὁ ὑπὸ τῶν Τιτάνων διασπώ106.6 μενος καὶ Κουρήτων ὁ τὴν κρεωνομίαν μυῶν. Ἡρακλῆς δὲ ὁ λεγόμενος παρ' αὐτοῖς ἀλεξίκακος, οὗ τὰς πράξεις πάσας ἀποσιωπήσω, μίαν δὲ ἀπὸ πασῶν τὴν παρ' αὐτοῖς τάχα ἐπαινουμένην ὑποδείξω· ἀρκέσει τούτῳ τὸν κάματον τοῦτον ὑποστῆναι, ἵνα τῷ βίῳ σωτηρία γένηται. εἰ μὴ γὰρ ἔφθειρεν ἐν μιᾷ νυκτὶ πεντήκοντα παρθένους, πῶς ὁ κόσμος ἐσῴζετο; μᾶλλον δὲ ὠλώλει. καὶ ἁπλῶς ὁμολογῶ σοι, περικακῶ τὰς κακὰς αὐτῶν πράξεις καταλογάδην ἀνα106.8 γράψαι.","english":"In Crete, on the island, on the mountain called Lasius, it is pointed out to this day. And there was not one or two Zeus figures, but three and four in number. For one of them was the son of Cronus, the aforementioned one who cast his own father into Tartarus on the Caucasian mountain; another was called Latarius, from whom the gladiators originated; another was the tragedian, who also burned his own hand. Perhaps, being a god, he forgot that fire burns, and did not have the foreknowledge of the one who said to the goat satyr, who first discovered fire and came to kiss it: \"Do not touch, goat; for if you touch, you will set your beard on fire.\" And there was not one Athena, but many: one wandering and roaming around the Tritonian lake, another the daughter of Oceanus, another the daughter of Cronus, and many others. There were many Artemises: one the Ephesian, another the daughter of Zeus, and others likewise not few. And there were also Dionysuses: the Theban, another the son of Semele, the one among the Corybantes, and the one torn apart by the Titans, and the one of the Curetes who taught the distribution of meat. And Heracles, called by them the averter of evil, whose deeds I will pass over in silence, but I will indicate one from among all that is perhaps praised by them: it will suffice for him to undergo this labor, so that salvation might come to the world. For if he had not defiled fifty virgins in one night, how would the world have been saved? Rather, it would have perished. And I simply confess to you, I am weary of writing down their evil deeds in prose.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Λασίῳ","severity":"info","text":"Mount Lasius (or Lasion) in Crete is associated in Greek mythology with the birthplace or cave of Zeus. Epiphanius here mocks the pagan claim that Zeus’s tomb was still shown there.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ζῆνες","severity":"info","text":"The plural form Ζῆνες (Zēnes) is a Hellenistic plural of Ζεύς, used by Epiphanius to emphasize multiple Zeus figures in pagan myth, contrasting with Christian monotheism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"τράγῳ τῷ σατύρῳ","severity":"info","text":"The anecdote of the goat-satyr and fire is a known fable (cf. Aesopica, Perry 57). Epiphanius uses it to ridicule Zeus’s lack of foreknowledge, contrasting pagan gods with the Christian God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catalogue of multiple pagan deities (Zeus, Athena, Artemis, Dionysus, Heracles), each with variant myths, structured to demonstrate the absurdity of polytheism through multiplication.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"πεντήκοντα παρθένους","severity":"info","text":"Epiphanius’s claim that Heracles defiled fifty virgins in one night is a hyperbolic polemic, not found in standard mythography. It reflects early Christian rhetorical strategies to discredit pagan heroes.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κρονίδης","severity":"caution","text":"The text calls one Zeus Κρονίδης (son of Cronus) and says he cast his father into Tartarus on the Caucasian mountain. This conflates Zeus with the Titanomachy; the Caucasus is usually associated with Prometheus, not Tartarus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ Καυκασίῳ ὄρει' is ambiguous: it may refer to the Caucasus mountains, but Tartarus is typically underground; Epiphanius may be deliberately conflating myths for polemical effect.","The identity of 'Λατιάριος' is uncertain; it may be a corruption or variant of a cult title for Zeus or a gladiatorial figure."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"ἔτι δὲ βασιλεῖς καὶ τύραννοι ἀπηνέστατοι, ἐπιποθήτους τινὰς ἐσχηκότες καὶ τούτους ἐν γῇ κατορύξαντες, πλέον τι μὴ ἔχοντες τούτοις χαρίσασθαι οἷα δὴ καὶ αὐτοὶ φθαρτοὶ κατ' αὐτοὺς ὄντες, εἰς τὴν ἐκείνων εὔνοιαν τοὺς τάφους αὐτῶν ἐπὶ πλάνῃ τοῦ βίου τοῖς ἰδίοις ὑπηκόοις ἐπὶ κακῇ προφάσει ὡς θεῶν θρῃσκεύεσθαι παρα106.9 δεδώκασιν, ὡς ὁ Ἀντίνους ὁ ἐν Ἀντινόου κεκηδευμένος, καὶ ἐν λουσορίῳ πλοίῳ κείμενος ὑπὸ Ἀδριανοῦ οὕτως κατετάγη. Τιμογένης δὲ ἐν Ἀσίᾳ, Κάνωβός τε ὁ Μενελάου κυβερνήτης καὶ ἡ τούτου γυνὴ Ἐνμενουθὶς ἐν Ἀλεξανδρείᾳ τεθαμμένοι τιμῶνται πρὸς τῇ ὄχθῃ τῆς θαλάσσης, ἀπὸ δεκαδύο σημείων διεστῶτες, καὶ Μαρνᾶς δοῦλος Ἀστερίου τοῦ Κρητὸς παρὰ Γαζαίοις, Κάσιος δὲ ὁ ναύκληρος παρὰ Πηλουσιώταις. Ταῦτα οὖν πάντα ὅταν ἐν μέσῃ τῇ ἐκκλησίᾳ ἀκριβοῦτε, κακὸν † ὑπόδειγμα θανασίμης ὁδοῦ * τοὺς * οὕτω προαχθέντας ὑπολύετε, ἄλλους δὲ ἀπὸ μοιχείας εἰς σωφροσύνην φέρετε καὶ μὴ μόνον τοῦ κλεψιγαμεῖν αὐτοὺς ἀπαλλάττετε, ἀλλὰ καὶ τῆς ἰδίας γαμετῆς κατὰ ἐγκράτειαν * καταφρονεῖν, ὡς ἔτι «ὁ καιρὸς συνεσταλμένος ἐστίν», ὥς φησιν ὁ ἱερὸς ἀπόστολος, πόρνους δὲ κατηχεῖτε, ἵνα μὴ τὴν ἀθέμιτον πρᾶξιν παρὰ θεῷ τε καὶ ἀνθρώποις ἐργασάμενοι τιμωρηθῶσιν. καὶ ὅταν πάντα ταῦτα διὰ στόματος καὶ δι' ἔργων κάμνοντες παραδῶτε, πείθετε αὐτοὺς τὰ πάντα ἐγκαταδέξασθαι ὑμῶν, ἔργῳ πάντα πρῶτον πράξαντες καὶ ἐν αὑτοῖς ἀνατυπωσάμενοι, τοὺς λόγους πιστοποιοῦντες διὰ τῶν πράξεων, οἷς ἑαυτοὺς πρῶτον ἐδι107.3 δάξατε, ἵνα καὶ ἑτέρους μαθητεύσητε.","english":"Moreover, the most savage kings and tyrants, having had certain beloved persons and buried them in the earth, having nothing more to bestow upon them, being themselves perishable like them, handed over their tombs to their own subjects for the deception of life, on the evil pretext that they be worshipped as gods, as Antinous, who was buried in Antinoöpolis, and lying in a pleasure boat, was thus enrolled by Hadrian. Timogenes in Asia, and Canobus the helmsman of Menelaus and his wife Enmenuthis, buried in Alexandria, are honored by the shore of the sea, standing apart by twelve signs, and Marnas, the slave of Asterius the Cretan, among the Gazans, and Casius the shipowner among the Pelusians. Therefore, when you examine all these things in the midst of the church, you undermine the evil example of a deadly path for those thus promoted, and you bring others from adultery to chastity, and you not only deliver them from secret marriage, but also to despise their own wife in continence, as \"the time is compressed,\" as the holy apostle says, and you catechize fornicators, so that they may not be punished for their unlawful act before God and men. And when you have accomplished and handed over all these things through word and deed, you persuade them to accept everything from you, having first done everything in deed and impressed it upon yourselves, confirming the words through the deeds, which you first taught yourselves, so that you may also instruct others.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀντίνους","severity":"info","text":"Antinous, the Bithynian youth and beloved of Emperor Hadrian, was deified after his death in 130 CE; his cult was promoted especially in Antinoöpolis, the city Hadrian founded in his memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κάνωβος","severity":"info","text":"Canobus (Canopus) was the legendary helmsman of Menelaus; his tomb and cult in Alexandria are mentioned by several ancient authors, illustrating the euhemeristic argument Epiphanius employs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ καιρὸς συνεσταλμένος ἐστίν","severity":"info","text":"The phrase 'the time is compressed' is attributed to 'the holy apostle' but is not a direct quotation from the canonical Pauline corpus; it may reflect a loose citation or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κακὸν † ὑπόδειγμα θανασίμης ὁδοῦ * τοὺς * οὕτω προαχθέντας","severity":"caution","text":"The Greek text contains a crux: the obelus and asterisks indicate textual corruption or uncertain reading; the English draft interprets the passage as 'you undermine the evil example of a deadly path for those thus promoted', but the syntax is disrupted.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a catalogue of euhemeristic examples (Antinous, Canobus, Marnas, Casius) to direct exhortation for church leaders to correct moral failings, culminating in a call to teach by personal example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Μαρνᾶς","severity":"info","text":"Marnas, identified as a slave of Asterius the Cretan, was a local deity in Gaza; the name is related to the god Marnas (Zeus Marnas), whose temple was a major cult site until the 4th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κακὸν † ὑπόδειγμα θανασίμης ὁδοῦ * τοὺς * οὕτω προαχθέντας' is textually corrupt; the intended syntax and meaning are uncertain.","The scriptural citation 'ὁ καιρὸς συνεσταλμένος ἐστίν' is not identified in the canonical New Testament; its source is unclear."],"confidence":"medium","notes":[]},{"i":161,"ref":"p161","source":"ἐπέχετε γὰρ καὶ σιωπῶντες τρόπον ἡλίου τοῦ καὶ σιωπῇ πάντας πανταχοῦ διδάσκοντος· εὐθὺς γὰρ ἀνατέλλων καὶ σιωπῶν τὰς τέχνας αὐτῶν πάντας ἀναδιδάσκει. καὶ ὅταν μὲν τούτων ἁπάντων τὴν ὠφέλειαν τοῖς ἑαυτῶν τέκνοις εἴτ' οὖν ἀδελφοῖς πιστοτάτοις παραδῶτε, προβιβάζετε μὲν αὐτοὺς ἐπὶ γῆς μὲν βαδίζειν, «ἐν οὐρανῷ» δὲ ἔχειν «τὸ πολίτευμα», μοναχῶν δὲ ζῆλον τοῖς πλείστοις ἐγγεννᾶτε· διὰ τῆς ἐν ὑμῖν στερρότητος καὶ ἀνυποκρίτου πίστεως αἱρεσιώτας στυγοῦντες, Μανιχαίους φιμοῦντες Μαρκιωνιστάς τε καὶ λοιποὺς ὁμοίους αὐτῶν, τῆς τοῦ θεοῦ μάνδρας ἀπελαύνετε, πάσας αὐτῶν τὰς προφάσεις παραλύοντες καὶ ἐπιστομί107.6 ζοντες. πόσα γὰρ κατὰ τοῦ θεοῦ καὶ κατὰ τῶν ἁγίων αὐτοῦ προφητῶν τολμηρῶς καταφθέγγονται, κοῦφοι ὄντες καὶ κενοὶ ἀπὸ ἁγίου πνεύματος, εἴς τε τὸν τῶν ὅλων δημιουργὸν βλασφημοῦσι καὶ ὅσα καλὰ διὰ τῶν ἁγίων αὐτοῦ προφητῶν τοῖς πᾶσιν ἀνθρώποις κατὰ προφητείαν ἐν πνεύματι ὁ θεὸς ἐχαρίσατο, οὗτοι μισοῦσι τά τε βαθύτατα τοῦ νόμου καὶ τῶν προφητῶν οἷα δὴ γεώδεις ὄντες καὶ σωματικοί, ψυχικῶς ἀνακρίνοντες οὐ νοοῦσι. μάτην δὲ βλασφημοῦσιν. εὐθὺς τὴν αὐτῶν πλάνην μὴ ὀκνεῖτε ἀπὸ τῶν ἀκουόντων ἀποσείεσθαι ἐλέγχοντες αὐτοὺς ἀπὸ τῶν ἀληθινῶν","english":"For you hold fast, even in silence, like the sun, which by its very silence teaches everyone everywhere; for as soon as it rises, even in silence, it instructs all in their crafts. And when you hand over the benefit of all these things to your own children or most faithful brothers, you advance them to walk on earth while having \"their citizenship in heaven,\" and you engender in most the zeal of monks. Through the steadfastness and unfeigned faith in you, abhorring heretics, silencing Manichaeans and Marcionists and others like them, you drive them from the fold of God, dissolving all their pretexts and muzzling them. For how many things do they rashly utter against God and against his holy prophets, being light and empty of the Holy Spirit, blaspheming the creator of all and hating all the good things that God, through his holy prophets, granted to all men by prophecy in spirit? These things, being earthy and corporeal, they examine psychically and do not understand the deepest things of the law and the prophets. But they blaspheme in vain. Do not hesitate to shake off their error from those who hear, refuting them from the true","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπέχετε γὰρ καὶ σιωπῶντες τρόπον ἡλίου","severity":"info","text":"The comparison of silent teaching to the sun's silent instruction is a rhetorical figure common in Greek moral philosophy, here adapted to praise the readers' steadfastness.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν οὐρανῷ ... τὸ πολίτευμα","severity":"info","text":"The phrase 'citizenship in heaven' echoes Philippians 3:20, where Paul speaks of the heavenly politeuma of believers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μοναχῶν","severity":"info","text":"Monachoi here refers to Christian ascetics, not yet a formal monastic order, but a recognized group in fourth-century Egypt and Syria.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίους φιμοῦντες Μαρκιωνιστάς","severity":"info","text":"Epiphanius names Manichaeans and Marcionists as contemporary heresies; his polemic reflects the fourth-century struggle to define orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πόσα γὰρ κατὰ τοῦ θεοῦ ... καταφθέγγονται","severity":"info","text":"This rhetorical question introduces a new section attacking heretics' blasphemies, shifting from praise of the audience to direct polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ψυχικῶς ἀνακρίνοντες","severity":"caution","text":"The adverb 'psychically' may mean 'by the soul alone' (without spiritual insight) or could reflect a technical term from Gnostic anthropology; the sense is contested.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ψυχικῶς ἀνακρίνοντες' is ambiguous: it may mean 'examining by the soul' (i.e., without the Holy Spirit) or could be a technical term from Valentinian or Manichaean psychology, which Epiphanius might be polemically appropriating."],"confidence":"high","notes":[]},{"i":162,"ref":"p162","source":"ἀποδείξεων. διὰ γὰρ τῶν τοιούτων ῥημάτων οἱ ματαιόφρονες ὥσπερ φρύγανα ἐν ῥεύματι πλουσίου ποταμοῦ καταφέρονται.\n\nΕἴπασι δὲ ὅτι καλὸς ὁ θεὸς τοῦ νόμου, ὃς τὸν Ἀδὰμ ἀγνοῶν ποῦ ἐστιν ἠρώτα λέγων «Ἀδὰμ ποῦ εἶ;» καὶ τῷ Κάϊν λέγει «ποῦ Ἄβελ ὁ ἀδελφός σου;» καὶ πρὸς τὸν Ἀβραάμ «ποῦ Σάρρα ἡ γυνή σου;» καὶ ἄλλα πολλὰ τοιαῦτα. αὐτοὶ δὲ οἱ τοιαῦτα λέγοντες πιστεύουσι τῷ σωτῆρι θεῷ στόματι καὶ οὐκ ἀληθείᾳ, θεῷ ὄντι καὶ πρόγνωσιν ἔχοντι, τὰ δὲ αὐτὰ τῇ παλαιᾷ ὁμοίως ἐπερωτῶντι «ποῦ τεθείκατε τὸν Λάζαρον;» καί «τίς μου ἥψατο;» καὶ ὅτι «ἔχετε ἄρτους μεθ' ἑαυτῶν;» καί «τίνα θέλετε;» ἤ «τίνα ζητεῖτε;». εὐχερὴς λοιπὸν καὶ ῥᾴδιος ὁ πρὸς τούτους ἔλεγχος. ὡς γὰρ ἐπερωτᾷ ὁ υἱὸς πρόγνωσιν ἔχων, οὕτως καὶ ὁ πατὴρ καὶ αὐτὸς καὶ ἐν τῷ νόμῳ ἐπερωτᾷ, ὁ αὐτὸς ὢν ἀεὶ καὶ μὴ μεταλλασσόμενος. ἐὰν γὰρ εἴπῃ «ποῦ τεθείκατε τὸν Λάζαρον;» * οὔτε τὸ εὐαγγέλιον ἀγνοεῖ οὔτε τὴν παλαιὰν διαθήκην. «ποῦ τεθείκατε» γάρ «αὐτόν;» λέγει, ἐξελέγξαι θέλων τὰς μηδὲ τὴν ἴσην πίστιν ἐξενηνοχυίας πρὸς τὴν Σουμανῖτιν, καίτοι γε ἐκείνης πρὸς ἄνθρωπον ἐχούσης, τουτέστιν Ἐλισσαῖον τὸν ἅγιον προφήτην, τῶν δὲ περὶ Μάρθαν ἐχουσῶν πρὸς τὸν θεόν. καὶ ἐὰν εἴπῃ «τίς μου ἥψατο;» οὐκ ἀγνοῶν λέγει, ἀλλ' ἵνα πείσῃ τὴν γυναῖκα ἀφ' ἑαυτῆς ὁμολογῆσαι, ἵνα μὴ περὶ ἑαυτοῦ μαρτυρῇ ὁ υἱὸς τοῦ θεοῦ, ἀλλ' ὑπὸ ἄλλων δοξάζηται. καὶ ὅταν εἴπῃ «ἔχετε ἄρτους μεθ' ἑαυτῶν;» ἐπὶ τούτῳ λέγει, ἵνα τὸ βραχὺ τῶν ἄρτων πᾶσι σημανθῇ καὶ τὸ μέγεθος τῆς αὐτοῦ θαυματουργίας θαυμασθῇ, διὰ τοσούτων ἄρτων τοσούτου τραφέντος ὄχλου.","english":"of proofs. For through such words, the foolish-minded are carried away like dry twigs in the current of a full river.\n\nThey say that the God of the Law is base, who, not knowing where Adam was, asked, saying, \"Adam, where are you?\" and says to Cain, \"Where is Abel, your brother?\" and to Abraham, \"Where is Sarah, your wife?\" and many other such things. But those who say such things believe in the Savior God in word and not in truth, who is God and has foreknowledge, and yet similarly asks in the New Testament, \"Where have you placed Lazarus?\" and \"Who touched me?\" and \"Do you have bread with you?\" and \"Whom do you want?\" or \"Whom do you seek?\" The refutation against them is therefore easy and simple. For just as the Son asks, having foreknowledge, so also the Father himself asks in the Law, being the same always and not changing. For if he says, \"Where have you placed Lazarus?\" he is ignorant of neither the Gospel nor the Old Testament. For he says, \"Where have you placed him?\" wishing to expose those who have not shown even equal faith to the Shunammite woman, although she had faith toward a man, that is, Elisha the holy prophet, while those around Martha had faith toward God. And if he says, \"Who touched me?\" he does not say it in ignorance, but to persuade the woman to confess of her own accord, so that the Son of God may not bear witness about himself, but be glorified by others. And when he says, \"Do you have bread with you?\" he says this so that the smallness of the loaves may be indicated to all and the greatness of his miracle may be marveled at, since such a crowd was fed by so many loaves.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ τεθείκατε τὸν Λάζαρον","severity":"info","text":"Epiphanius cites John 11:34, where Jesus asks where Lazarus was laid, to parallel Old Testament questions and argue divine foreknowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς μου ἥψατο","severity":"info","text":"Reference to John 11:44? (the woman who touched Jesus?); Epiphanius uses it to show Jesus' pedagogical purpose, not ignorance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔχετε ἄρτους μεθ' ἑαυτῶν","severity":"info","text":"Allusion to the feeding of the multitude (John 6:5-11?); Epiphanius interprets Jesus' question as highlighting the miracle's scale.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σουμανῖτιν","severity":"info","text":"The Shunammite woman (2 Kings 4:8-37) who showed faith in Elisha; Epiphanius contrasts her faith with that of Martha's circle to argue consistency.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Epiphanius uses a series of rhetorical questions from the Old and New Testaments to refute critics who accuse the God of the Law of ignorance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius defends the unity of Old and New Testament divine action, a common patristic apologetic against Marcionite or Gnostic critiques.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact New Testament verses for 'Who touched me?' and 'Do you have bread?' are not explicitly identified; they may conflate multiple Gospel passages."],"confidence":"high","notes":[]},{"i":163,"ref":"p163","source":"καὶ ὅταν εἴπῃ «τίνα ζητεῖτε;» τοὺς ζητοῦντας δείκνυσιν ἠπατημένους ὄντας καὶ «Ἰησοῦν ζητοῦντας», τὸν ἰατρὸν ἑρμηνευόμενον καὶ σωτῆρα, ἵν' ὅταν ἀποκτείνωσιν αὐτόν, τῆς τούτου σωτηρίας λήξωσιν. Ὥσπερ οὖν τὰ περὶ τῆς τοῦ κυρίου ἡμῶν οἰκονομίας ἐδείξαμεν λεγόμενα μὲν ἀνθρωπίνως, οὐκ ἄμοιρα δὲ προγνώσεως οὐδὲ γάρ τις τῶν εὖ φρονούντων εἴπῃ ἀγνοεῖν αὐτὸν ποῦ τεθείκασι Λάζαρον, ἐγγὺς ὄντα τοῦ τόπου, εἰ καὶ δι' ὃν εἴπομεν τρόπον ἠρώτα, πόρρω ἐπὶ Γαλιλαίας πρώην ὄντα καὶ δείξαντα ἀφ' ἑαυτοῦ ὅτι τέθνηκε Λάζαρος, οὕτω καὶ περὶ τῆς παλαιᾶς διαθήκης ταῦτα εὐφρόνως ἀνα109.2 λύομεν. τὸ εἰπεῖν τὸν θεόν «Ἀδὰμ ποῦ εἶ;» οὐκ ἀγνοοῦντος ἦν, ἀλλὰ δεικνύοντος ἀπὸ οἵου ὕψους πρὸς ποῖον βάθος αἴσχους ὁ Ἀδὰμ ἐκπεπτώκει. καί «ποῦ Ἄβελ ὁ ἀδελφός σου;» ὅτι ὅν σε ἔδει φέρειν ἀεὶ ἐν ἀγκάλαις καὶ ἀεὶ συνεῖναι αὐτῷ, οὗτος ἐπὶ γῆν παρὰ σοῦ ἔρριπται. δείκνυσι γὰρ ἐκ τοῦ ἐπαγομένου ὅτι οὐκ ἀγνοίας χάριν ἠρώτα, ἀλλὰ διελέγχων ἐν τῷ εἰπεῖν ὅτι «ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου καὶ ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἥτις ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου»· «ἰδού, γάρ φησιν, ἡ φωνὴ αὐτοῦ βοᾷ πρός με». καί «ποῦ Σάρρα ἡ γυνή σου;» οὐκ ἀγνοῶν εἶπεν. ἐπεὶ πῶς ἠγνόει ὁ γελῶσαν ἔνδον τῆς οἰκίας εἰδὼς αὐτήν; οὐκ ἀγνοῶν τοίνυν ἠρώτα, ἀλλ' ἵνα παραστήσῃ ταῖς θυγατράσιν αὐτῆς ταῖς «ἐπαγγελλομέναις θεοσέβειαν» μαθεῖν τὴν ἐκείνης ἀγωγήν, ὅταν ἁγίοις ἐκ τῶν ἰδίων καμάτων ὑπηρετεῖν πειρῶνται.","english":"And when he says, \"Whom do you seek?\" he shows that those who seek are deceived and are \"seeking Jesus,\" who is interpreted as the healer and savior, so that when they kill him, they may cease from this salvation. Just as we have demonstrated concerning the economy of our Lord, that the things said are spoken in human terms but are not devoid of foreknowledge—for no one of sound mind would say that he did not know where they had placed Lazarus, being near the place, even if he asked in the manner we have described, being previously far away in Galilee and having shown from himself that Lazarus had died—so also concerning the Old Testament we analyze these things intelligently. The statement of God, \"Adam, where are you?\" was not from ignorance, but from showing from what height to what depth of shame Adam had fallen. And \"Where is Abel, your brother?\" means that he whom you ought to have always carried in your arms and always been with, this one has been cast to the ground by you. For he shows from what follows that he was not asking out of ignorance, but was refuting by saying, \"Cursed is the earth in your works, and cursed are you from the earth, which opened its mouth to receive your brother's blood from your hand\"; \"Behold,\" he says, \"his voice cries out to me.\" And \"Where is Sarah, your wife?\" he did not say out of ignorance. For how could he be ignorant, knowing her laughing inside the house? Therefore he was not asking out of ignorance, but in order to present to her daughters who \"profess piety\" the lesson of her conduct, when they attempt to serve the saints from their own labors.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"Epiphanius uses 'economy' to denote the divine plan of salvation, especially the incarnation and passion of Christ, a standard term in patristic theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ ποῦ εἶ","severity":"info","text":"The phrase 'Adam, where are you?' is not a direct biblical quotation but a paraphrase of God's address to Adam after the Fall, likely derived from Genesis 3:9 LXX.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ Ἄβελ ὁ ἀδελφός σου","severity":"info","text":"The question 'Where is Abel, your brother?' echoes Genesis 4:9 LXX, where God asks Cain about Abel's whereabouts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπικατάρατος ἡ γῆ ... ἐκ τῆς χειρός σου","severity":"info","text":"The curse on the earth and Cain is a paraphrase of Genesis 4:11-12 LXX, where God curses Cain for Abel's murder.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδού, ... ἡ φωνὴ αὐτοῦ βοᾷ πρός με","severity":"info","text":"The phrase 'his voice cries out to me' alludes to Genesis 4:10 LXX, where God says Abel's blood cries out from the ground.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ Σάρρα ἡ γυνή σου","severity":"info","text":"The question 'Where is Sarah, your wife?' refers to Genesis 18:9 LXX, where God asks Abraham about Sarah's whereabouts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":164,"ref":"p164","source":"ἐκείνη γὰρ ἐν τοσαύτῃ ὑπηρεσίᾳ ὑπάρχουσα, αὐτὴ τοὺς ἀζύμους καὶ τοὺς ἐγκρυφίους ἐργαζομένη καὶ τὴν τοσαύτην ὑπηρεσίαν ἐξαρτύσασα ἅμα τοῖς ἰδίοις αὐτῆς οἰκέταις, πρόσωπον τῶν ὑπηρετουμένων οὐχ ἑώρα, σωφροσύνης ἐπιεικοῦς ὑπογραμμὸν ταῖς ἡμετέραις γενεαῖς ὑπολιμπάνουσα. καὶ ταῦτα μὲν ἀρκέσει εἰς παράστασιν ταῖς τῶν ματαίων ἀντιλογίαις.\n\nἌν τε εἴπωσιν ὅτι καλὸς ὁ θεὸς τοῦ νόμου, ὁ τοὺς μὲν Αἰγυπτίους πλεονεκτήσας καὶ σκυλεῦσαι διδάξας τοὺς ἰδίους αὐτοῦ ἀνθρώπους ἐν τῷ ἐξέρχεσθαι αὐτοὺς ἐκ γῆς Αἰγύπτου, οὐκ οἴδασιν οἱ μάταιοι ὅτι παρὰ θεῷ οὐδὲν ἀπόλλυται καὶ ὅτι δικαιοκρισία ἐστὶ καὶ «θεὸς οὐ μυκτηρίζεται». τί γὰρ ἐνόμιζον Αἰγύπτιοι ὅτι ἐζήτουν ταῦτα ἀμισθὶ ἐργάζεσθαι τοὺς Ἰουδαίους καὶ οὐ τὰ τυχόντα ἔτη, ἀλλὰ διακόσια δεκαπέντε σὺν † τοῖς διακοσίοις δεκαπέντε ἔτεσι τοῦ Ἰωσήφ; τετρακοσίων γὰρ καὶ τριάκοντα ἐτῶν παροικίας ὁρισθείσης τῷ Ἀβραὰμ καὶ τῷ αὐτοῦ σπέρματι, ὡς λέγει «πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ», τότε τὸ ὁρισθὲν ἐτελειοῦτο. τῇ οὖν ἑαυτοῦ εὐσπλαγχνίᾳ ὁ θεὸς τὰ ἔτη τῆς αὐτοῦ παροικίας διεμέρισε. καὶ εὐθὺς μὲν διὰ ˉσ δεκαπέντε ἐτῶν ἔτι ὄντων ἐν τῇ Χανανίτιδι ἀντελάβετο αὐτῶν καὶ τὰ ἄλλα ˉσ πεντεκαίδεκα διεῖλε τοῖς εἰς Αἴγυπτον μετελ110.5 θοῦσιν. ὁ γὰρ ἀριθμὸς τούτων τῶν ἐτῶν οὕτως ἀναλογεῖται· ἦν τότε ἑβδομηκοστὸν πέμπτον ἔτος τοῦ Ἀβραάμ. γίνονται τοίνυν ἀπὸ ἑβδομηκοστοῦ πέμπτου ἔτους Ἀβραὰμ ἕως γεννήσεως Ἰσαὰκ ἔτη ˉκˉε· Ἰσαὰκ γεννᾷ τὸν Ἰακὼβ κατάγων ἔτος ἑξηκοστὸν καὶ γέγονεν ἔτη ˉπˉε· Ἰακὼβ δὲ γενόμενος ἐτῶν ˉπˉθ γεννᾷ τὸν Λευὶ καὶ γίνονται ἔτη ˉρˉοˉδ·","english":"For she, being in such great service, herself preparing the unleavened bread and the hearth cakes and having prepared such great service together with her own servants, did not see the face of those being served, leaving behind a model of modest temperance for our generations. And these things will suffice for a demonstration against the vain contradictions.\n\nIf they say that the god of the law is good, who defrauded the Egyptians and taught his own people to plunder when they departed from the land of Egypt, the vain ones do not know that nothing is lost to God and that it is righteous judgment and \"God is not mocked.\" For what did the Egyptians think, that they sought to have the Jews work these things without payment, and not for a few years, but for two hundred fifteen years, together with the two hundred fifteen years of Joseph? For a sojourn of four hundred and thirty years having been determined for Abraham and his seed, as it says, \"Your seed will be a sojourner in a foreign land,\" then what was determined was being fulfilled. Therefore, in his compassion, God divided the years of his sojourn. And immediately, through one hundred fifteen years, while they were still in the land of Canaan, he took hold of them, and the other one hundred fifteen he divided among those who went over to Egypt. For the number of these years is calculated thus: it was then the seventy-fifth year of Abraham. Therefore, from the seventy-fifth year of Abraham until the birth of Isaac, there are twenty-five years. Isaac, at sixty years of age, begets Jacob, and there are eighty-five years. Jacob, having become eighty-nine years old, begets Levi, and there are one hundred seventy-four years.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἀζύμους καὶ τοὺς ἐγκρυφίους","severity":"info","text":"Unleavened bread (ἄζυμος) and hearth-cakes (ἐγκρυφίας) are associated with Jewish ritual and domestic baking. Epiphanius uses them to illustrate the modest service of the matriarch.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς οὐ μυκτηρίζεται","severity":"info","text":"The phrase 'God is not mocked' echoes a biblical sentiment (cf. Num 16:38 LXX; also Gal 6:7). Epiphanius cites it as a proverbial warning against impiety.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ","severity":"info","text":"This is a paraphrase of Gen 15:13 LXX, where God tells Abraham that his seed will be sojourners in a foreign land. Epiphanius uses it to ground the 430-year sojourn chronology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τετρακοσίων γὰρ καὶ τριάκοντα ἐτῶν παροικίας","severity":"info","text":"Epiphanius calculates the Israelite sojourn in Egypt as 430 years, divided into periods: 215 years of servitude plus 215 years under Joseph, aligning with LXX chronology (Ex 12:40).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ταῦτα μὲν ἀρκέσει εἰς παράστασιν ταῖς τῶν ματαίων ἀντιλογίαις","severity":"info","text":"This sentence marks a transition: Epiphanius concludes a demonstration of modest temperance and turns to refute objections about the God of the law.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σὺν † τοῖς διακοσίοις δεκαπέντε ἔτεσι τοῦ Ἰωσήφ","severity":"caution","text":"The text has a crux (†) before 'the two hundred fifteen years of Joseph,' indicating a textual corruption or uncertain reading in the manuscript tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σὺν † τοῖς διακοσίοις δεκαπέντε ἔτεσι τοῦ Ἰωσήφ' is textually uncertain; the dagger marks a corruption or lacuna in the source."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"Λευὶ ἐτῶν γενόμενος ˉμ τεσσάρων γεννᾷ τὸν Καάθ· ἐν δὲ τῷ τεσσαρακοστῷ ἔτει καὶ ἑβδόμῳ Λευὶ κάτεισιν Ἰακὼβ εἰς Αἴγυπτον καὶ γίνονται ἔτη διακόσια ἕνδεκα. καὶ μετὰ τὴν εἴσοδον αὐτῶν τὴν εἰς Αἴγυπτον ἕτερα τέσσαρα ἔτη καὶ πληροῦνται τὰ διακόσια δεκαπέντε. ἐντεῦθέν μοι πάλιν ἀριθμεῖται τὰ λοιπὰ διακόσια πεντεκαίδεκα ἔτη τῆς τῶν Ἰσραηλιτῶν παροικίας. Καὰθ δὲ μετὰ τὴν εἰς Αἴγυπτον κάθοδον ἐν τῷ ἑξηκοστῷ πέμπτῳ ἔτει αὐτοῦ γεννᾷ τὸν πατέρα Μωυσέως Ἀβραάμ· γίνονται τοίνυν ἀπὸ τοῦ πρώτου Ἀβραάμ, τοῦἑβδομηκοστοῦ αὐτοῦ πέμπτου ἔτους ἕως τῆς γεννήσεως τοῦ ἐσχάτου Ἀβραὰμ ἔτη ˉσˉπ, ἀπὸ δὲ τῆς εἰς Αἴγυπτον καταγωγῆς ἔτη ˉξˉε. Ἀβραὰμ δὲ ἐτῶν ἑβδομήκοντα ὢν γεννᾷ τὸν Μωυσέα, καὶ γίνονται ἀπὸ μὲν τοῦ πρώτου Ἀβραὰμ ἔτη ˉτˉν, ἀπὸ δὲ τῆς εἰς Αἴγυπτον καταγωγῆς ἔτη ˉρˉλˉε. ὁ δὲ Μωυσῆς ἐν τῷ ˉλ αὐτοῦ ἔτει πατεῖ τὴν ἐρυθρὰν θάλασσαν, ἅμα Ἰσραηλίταις ἐξ Αἰγύπτου ἐξιών. καὶ γίνονται ἀπὸ μὲν τοῦ μεγάλου Ἀβραὰμ ἔτη ˉτˉπ, ἀπὸ δὲ τῆς εἰς Αἴγυπτον καθόδου ἔτη ˉρˉξˉε. τὰ δὲ λοιπὰ πεντήκοντα ἔτη κατηνάλωσαν μετὰ τὴν διαπεραίωσιν τῆς ἐρυθρᾶς θαλάσσης μέχρι τῆς εἰς Παλαιστίνην ἀπαντήσεως, οὐ διὰ τὸ μῆκος τῆς ὁδοῦ, ἀλλὰ διὰ τὸ μάχεσθαι καὶ ἐμποδίζεσθαι παρὰ τῶν καθ' ὁδὸν αὐτῶν εὑρισκομένων ἐθνῶν. γίνονται οὖν ἀπὸ μὲν τοῦ ἑβδομηκοστοῦ πέμπτου ἔτους τοῦ μεγάλου Ἀβραάμ, ἀφ' οὗ ἡ πρόρρησις αὕτη ἐδόθη αὐτῷ παρὰ τοῦ θεοῦ, μέχρι Μωυσέως καὶ τῆς εἰς τὴν Παλαιστίνην ἀφίξεως τῶν υἱῶν Ἰσραὴλ ἔτη ˉυˉλ, ἀπὸ δὲ τῆς καθόδου τῆς εἰς Αἴγυπτον καὶ μέχρι τῆς εἰς Παλαιστίνην αὐτῶν ἀφίξεως ἔτη ˉσˉιˉε.","english":"Levi, having become forty-four years old, begets Kohath. And in the forty-seventh year, Jacob goes down into Egypt, and there are two hundred eleven years. And after their entry into Egypt, another four years, and the two hundred fifteen are completed. From this point, the remaining two hundred fifteen years of the sojourn of the Israelites are again counted for me. And Kohath, after the descent into Egypt, in his sixty-fifth year, begets the father of Moses, Amram. Therefore, from the first Abraham, in his seventy-fifth year, until the birth of the last Abraham, there are two hundred eighty years, and from the descent into Egypt, sixty-five years. And Amram, being seventy years old, begets Moses, and there are from the first Abraham three hundred fifty years, and from the descent into Egypt, one hundred thirty-five years. And Moses, in his eightieth year, treads the Red Sea, departing from Egypt together with the Israelites. And there are from the great Abraham three hundred eighty years, and from the descent into Egypt, one hundred sixty-five years. And the remaining fifty years they consumed after the crossing of the Red Sea until the arrival in Palestine, not because of the length of the road, but because of fighting and being hindered by the nations found along their way. Therefore, from the seventy-fifth year of the great Abraham, from which this prophecy was given to him by God, until Moses and the arrival of the sons of Israel in Palestine, there are four hundred thirty years, and from the descent into Egypt until their arrival in Palestine, two hundred fifteen years.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Epiphanius constructs a detailed chronology from Levi to the Exodus, totaling 430 years from Abraham's 75th year to the arrival in Palestine, and 215 years from the descent into Egypt.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόρρησις","severity":"info","text":"πρόρρησις (prophecy) refers to the divine promise given to Abraham in his 75th year, likely the covenant in Genesis 15, which Epiphanius uses as a chronological anchor.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The chronology echoes the Septuagint's genealogies in Exodus 6:16-20 and Genesis 15:13-16, but Epiphanius harmonizes them with the 430-year sojourn in Egypt (Exodus 12:40-41 LXX).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Epiphanius follows the LXX chronology, which extends the Egyptian sojourn to 430 years, unlike the Masoretic Text's 430 years from Abraham to the Exodus. This was a common patristic position.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous chronological calculation, using repeated formulas (γίνονται οὖν, ἀπὸ μὲν ... ἀπὸ δὲ) to link generations and events, typical of Epiphanius's argumentative style.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'first Abraham' and 'last Abraham' is unclear: the first is likely the patriarch Abraham, the last is Amram (father of Moses), but Epiphanius does not explain the shift in naming.","The 50 years after crossing the Red Sea are not specified in biblical sources; Epiphanius attributes them to fighting, but the exact itinerary is vague."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"Τοσούτοις οὖν ἔτεσιν ἐργασαμένοις τοῖς Ἰουδαίοις ἀμισθὶ οὐκ ἦν δίκαιον καὶ παρὰ θεῷ καὶ ἀνθρώποις δοθῆναι αὐτοῖς τὸν μισθὸν αὐτῶν κἂν ἐπὶ τέλει; οὐκ ἄδικος τοίνυν ὁ θεὸς μετὰ σκύλων ἐκεῖθεν ἐκβαλὼν τοὺς οἰκείους. εἰ δέ τις ἀμφιβάλλοι μὴ οὕτως ἐξαριθμεῖσθαι τὰ ἔτη, ἀκουέτω Μωυσέως λέγοντος «ἡ δὲ κατοίκησις τῶν υἱῶν Ἰσραὴλ ἐν γῇ Χαναὰν καὶ ἐν γῇ Αἰγύπτῳ ἔτη ˉυˉλ». τοῦ οὖν δικαιοτάτου μισθοῦ τοῦ κυρίου ἐπιμελομένου, ποία τις ἔτι ὑπολείπεται μάταιος ἀντιλογία τοῖς βουλομένοις κατὰ τοῦ ἁγίου θεοῦ καταφέρειν ψόγον; θεὸν δὲ ἀληθινὸν οὐκ ἄν ποτέ τις ψέξειεν, ἀλλ' οἱ ψέγοντες ἑαυτοὺς ψέγουσιν. Ἑτέρα δέ τις παρ' αὐτῶν μάταιος καταγγέλλεται ἀντιλογία ὁμοία τῇ πρώτῃ, ὅτι καλὸς ὁ θεὸς τοῦ νόμου ὃς ἐπλεονέκτησε τοὺς Χαναναίους, ἵνα δῷ τοῖς Ἰσραηλίταις τὸν αὐτῶν τόπον, «οἰκίας\n\nἃς οὐκ ᾠκοδόμησαν καὶ ἐλαιῶνας καὶ συκῶνας καὶ ἀμπελῶνας οὓς οὐκ ἐφύτευσαν». πρὸς οὓς ἐρῶ· ὦ μάταιοι, εἰ μὲν ἦν θεὸς ὡς ἄνθρωπος, τὰ σήμερον λεγόμενα ἢ πραττόμενα παρήρχετο καὶ οὐδὲν ἦν αὐτῷ ἐν ἐνθυμήσει· ἐπειδὴ δὲ ὁ θεὸς «θεός ἐστι καὶ οὐκ ἄνθρωπος», τὰ εἰς αὐτὸν ἀναφερόμενα εἰς πολλὰς γενεὰς ἐκδικῶν οὐκ ἐπιλανθάνεται. εἰ γὰρ ἀγνοοῦσι τὸ πρᾶγμα τοῦτο, μαθέτωσαν. Ἴσασι πάντες τὸν δίκαιον Νῶε λείψανον τοῦ κόσμου γεγονότα μετὰ τὸν κατακλυσμόν.","english":"So then, after the Israelites had labored for so many years without pay, was it not just, both before God and men, that their wages be given to them, even if at the end? Therefore God is not unjust, having driven out his own people from there with the spoils. But if anyone disputes that the years are not counted in this way, let him listen to Moses saying, \"And the dwelling of the sons of Israel in the land of Canaan and in the land of Egypt was 430 years.\" Since the Lord takes care of the most just wage, what vain contradiction still remains for those who wish to bring blame against the holy God? But no one could ever blame the true God; rather, those who blame blame themselves. Another vain contradiction is proclaimed by them, similar to the first, that the God of the law is good, who defrauded the Canaanites in order to give the Israelites their place, \"houses which they did not build, and olive groves, and fig groves, and vineyards which they did not plant.\" To these I will say: O vain ones, if God were like a man, the things said or done today would pass by and nothing would be in his thought; but since God \"is God and not a man,\" he does not forget to avenge the things referred to him over many generations. For if they are ignorant of this matter, let them learn. All know the righteous Noah, who became the remnant of the world after the flood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ κατοίκησις τῶν υἱῶν Ἰσραὴλ ἐν γῇ Χαναὰν καὶ ἐν γῇ Αἰγύπτῳ ἔτη ˉυˉλ","severity":"info","text":"Epiphanius cites a version of Exodus 12:40, which in the Septuagint states the Israelites dwelt in Egypt and Canaan for 430 years. The numeral ˉυˉλ (430) is a standard Greek alphabetic numeral.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἰκίας ἃς οὐκ ᾠκοδόμησαν καὶ ἐλαιῶνας καὶ συκῶνας καὶ ἀμπελῶνας οὓς οὐκ ἐφύτευσαν","severity":"info","text":"This phrase echoes a complaint against God's justice, possibly derived from Jewish or Christian polemical sources. It is not a direct biblical quotation but a paraphrase of a common accusation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεός ἐστι καὶ οὐκ ἄνθρωπος","severity":"info","text":"This phrase is a biblical formula (cf. 1 Samuel 15:29 LXX; also used in patristic literature) emphasizing divine transcendence. Epiphanius uses it to argue that God's justice operates over generations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν δίκαιον Νῶε λείψανον τοῦ κόσμου γεγονότα μετὰ τὸν κατακλυσμόν","severity":"info","text":"Epiphanius refers to Noah as the 'remnant of the world' after the flood, a common patristic typology. This supports his argument that God's justice is long-term, as Noah's story shows divine punishment and preservation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἑτέρα δέ τις παρ' αὐτῶν μάταιος καταγγέλλεται ἀντιλογία","severity":"info","text":"This phrase introduces a second objection against God's justice, parallel to the first. The rhetorical structure of 'vain contradiction' (μάταιος ἀντιλογία) is repeated to refute critics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμισθὶ","severity":"caution","text":"The term ἀμισθί ('without pay') is crucial to Epiphanius's argument that the Israelites' labor in Egypt was unpaid, justifying their taking of spoils. The historical accuracy of this claim is debated; it reflects a theological rather than historical assertion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ δὲ κατοίκησις... ἔτη ˉυˉλ' is ambiguous: it may conflate the sojourn in Canaan and Egypt, a point of contention in chronographic traditions. Epiphanius reads it as supporting a 430-year total, but other interpretations exist.","The identity of 'αὐτῶν' (them) in 'Ἑτέρα δέ τις παρ' αὐτῶν' is unclear: it could refer to Jewish critics, heretics, or generic opponents of Christian chronography."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"ὡς οὖν παρελείφθη αὐτός τε καὶ οἱ τρεῖς αὐτοῦ υἱοί, οἷα δίκαιος ὢν καὶ τοὺς ἑαυτοῦ παῖδας εὐλαβεῖς καθιστᾶν πειρώμενος, ἵνα μὴ τοῖς αὐτοῖς ὑποπέσωσι κακοῖς ὡς καὶ οἱ ἐν τῷ κατακλυσμῷ, οὐ μόνον διὰ λόγων τούτοις τὴν εὐλάβειαν παρεδίδου, ἀλλὰ καὶ δι' ὅρκου ἀφ' ἑνὸς ἑκάστου αὐτῶν τὴν πρὸς τὸν ἀδελφὸν εὔνοιαν ἀπῄτησε. καὶ διαμερίζει μὲν ὡς κληρονόμος τοῦ κόσμου καταστὰς ὑπὸ τοῦ θεοῦ τοῖς τρισὶν υἱοῖς αὐτοῦ τὸν πάντα κόσμον, ὑπὸ κλήρους διελὼν καὶ ἑκάστην μερίδα κατὰ κλῆρον ἑκάστῳ ἀπονέμων· καὶ τῷ μὲν Σὴμ τῷ πρωτοτόκῳ ὑπέπεσεν ὁ κλῆρος ἀπὸ Περσίδος καὶ Βάκτρων ἕως Ἰνδικῆς τὸ μῆκος, πλάτος δὲ ἀπὸ Ἰνδικῆσἕως τῆς χώρας Ῥινοκουρούρων· κεῖται δὲ αὕτη ἡ Ῥινοκουρούρων ἀνὰ μέσον Αἰγύπτου καὶ Παλαιστίνης, ἀντικρὺ τῆς ἐρυθρᾶς θαλάσσης. Χὰμ δὲ τῷ δευτέρῳ ἀπὸ τῆς αὐτῆς Ῥινοκουρούρων ἕως Γαδείρων τὰ πρὸς νότον. Ἰάφεθ δὲ τῷ τρίτῳ ἀπὸ Μηδίας ἕως Γαδείρων καὶ Ῥινοκουρούρων τὰ πρὸς βορρᾶν.\n\nΤῷ οὖν Σὴμ γίνονται παῖδες καὶ παίδων παῖδες ˉκˉε ἕως ὅτε διεμερίσθησαν αἱ γλῶσσαι· καὶ εἰσὶ διεσπαρμένοι ἐν γλώσσαις καὶ φυλαῖς καὶ βασιλείαις. τὰ δὲ ὀνόματα αὐτῶν ἐστι τάδε·","english":"As then he was left behind, he and his three sons, being a just man and trying to make his own children reverent, so that they might not fall into the same evils as those in the flood, he not only handed down reverence to them through words, but also demanded from each of them, by oath, goodwill toward their brother. And he divides the whole world, as one appointed by God as heir of the world, among his three sons, having divided it by lot and assigning each portion according to the lot to each: and to Shem, the firstborn, the lot fell from Persia and Bactria as far as India in length, and in breadth from India as far as the land of the Rhinocorurae; this Rhinocorurae lies between Egypt and Palestine, opposite the Red Sea. To Ham, the second, from the same Rhinocorurae as far as Gadeira, the southern parts. To Japheth, the third, from Media as far as Gadeira and Rhinocorurae, the northern parts.\n\nTo Shem, then, were born children and children's children, 225 until the time when the languages were divided; and they are scattered among languages and tribes and kingdoms. Their names are these:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ῥινοκουρούρων","severity":"info","text":"Rhinocorura (Ῥινοκουρούρων) was a city on the border between Egypt and Palestine, often identified with modern al-Arish. Epiphanius uses it as a boundary marker in his tripartite division of the world among Noah's sons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Γαδείρων","severity":"info","text":"Gadeira (Γαδείρων) refers to the ancient city of Gades, modern Cádiz in Spain, often considered the western limit of the known world. Epiphanius uses it as a boundary for Ham's and Japheth's portions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ˉκˉε","severity":"info","text":"The Greek numeral ˉκˉε (225) indicates the number of generations from Shem to the division of languages. This reflects a chronological scheme, likely derived from the Septuagint genealogies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"διαμερίζει ... τὸν πάντα κόσμον","severity":"info","text":"The division of the world among Noah's sons is a common motif in Jewish and Christian literature (e.g., Jubilees 8–9, Josephus Ant. 1.122–147). Epiphanius adapts it to his geographical and theological argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῷ οὖν Σὴμ γίνονται παῖδες","severity":"info","text":"This sentence marks a transition from the geographical division to a genealogical list for Shem, introducing a catalogue of names that follows in the text. The structure mirrors the biblical pattern of genealogies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ Περσίδος καὶ Βάκτρων ἕως Ἰνδικῆς","severity":"caution","text":"The boundaries for Shem's portion are imprecise: 'from Persia and Bactria to India' conflates regions that overlap in ancient geography. Epiphanius may be following a traditional but schematic map.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ Περσίδος καὶ Βάκτρων' could mean either 'from Persia and Bactria' as two separate starting points or 'from the region of Persia and Bactria' as a single area. The translation takes the former.","The numeral ˉκˉε (225) is ambiguous: it may refer to years, generations, or individuals; the context suggests generations ('children and children's children')."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"Ἐλυμαῖοι Παίονες Λαζόνες Κοσσαῖοι Γασφηνοὶ Παλαιστινοὶ Ἰνδοὶ Σύροι Ἄραβες οἱ καὶ Ταϊανοὶ Ἀριανοὶ Μάρδοι Ὑρκανοὶ Μαγουσαῖοι Τρωγλοδύται Ἀσσύριοι Γερμανοὶ Λυδοὶ Μεσοποταμῖται Ἑβραῖοι Κοιληνοὶ Βακτριανοὶ Ἀδιαβηνοὶ Καμήλιοι Σαρακηνοὶ Σκύθαι † Χίονες Γυμνοσοφισταὶ Χαλδαῖοι Πάρθοι Ἐῆται Κορδυληνοὶ Μασσυνοὶ Φοίνικες Μαδιηναῖοι Κομμαγηνοὶ Δαρδάνιοι Ἐλαμασηνοὶ Κεδρούσιοι ἘλαμῖταιἈρμένιοι Κίλικες Αἰγύπτιοι Καππάδοκες Φοίνικες Ποντικοὶ Μαρμαρίδαι † Βίονες Κᾶρες Χάλυβες Ψυλλῖται Λαζοὶ Μοσσύνοικοι Ἴβηρες Φρύγες. Χὰμ δὲ τῷ δευτέρῳ παῖδες καὶ παίδων παῖδες τριάκοντα δύο ἕως τοῦ αὐτοῦ διαμερισμοῦ τῶν γλωσσῶν· Αἰθίοπες Τρωγλοδύται Ἀγγαῖοι Ταιηνοὶ Σαβῖνοι Ἰχθυοφάγοι Ἑλλανικοὶ Αἰγύπτιοι Φοίνικες Μαρμαρίδαι Κᾶρες Ψυλλῖται Μοσσύνοικοι Φρύγες Μάκωνες Μάκρωνες Συρτῖται Λεπτιμαγνῖται Βιθυνοὶ Νομάδες Λύκιοι Μαριανδηνοὶ Πάμφυλοι † Μοσχεσίδιοι Πισιδηνοὶ Αὐγαλαῖοι Κίλικες Μαυρούσιοι Κρῆτες Μαγάρδαι Νουμιδοὶ Ἄφροι οἱ καὶ Βιζακηνοὶ Νασαμῶνες Φασγηνοὶ Μάζικες Γάραμοι Γετοῦλοι Βλέμμυες Ἀξωμῖται· οὗτοι κατέχουσιν ἀπὸ Αἰγύπτου ἕως Ὠκεανοῦ. καὶ νῆσοι αὐτοῖς· Κούρσουλα Λοπάδουσα Γαῦλος Ῥίδη Μελίτη Κέρκυρα Μήνη Σαρδανὶς Γόρτυνα Κρήτη Γλαῦκος Ῥίδη Θήρα Καρίανθος Ἀστυπαλαία Χίος Λέσβος Τένεδος Ἴμβρος Ἴασος Σάμος Κῶος Κνίδη Νίσσυρος Μεγίστηκαὶ Κύπρος. Ἰάφεθ δὲ τῷ τρίτῳ παῖδες καὶ παίδων παῖδες δεκαπέντε ἕως τοῦ αὐτοῦ διαμερισμοῦ τῶν γλωσσῶν·","english":"Elymaeans Paeonians Lazonians Cossaeans Gasphenians Palestinians Indians Syrians Arabians who are also Tayani Ariani Mardi Hyrcani Magusaeans Troglodytes Assyrians Germans Lydians Mesopotamians Hebrews Coelenians Bactrians Adiabenians Camelians Saracens Scythians † Chiones Gymnosophists Chaldeans Parthians Eetae Cordylenians Massynians Phoenicians Madianaeans Commagenians Dardanians Elamasenians Cedrusians Elamites Armenians Cilicians Egyptians Cappadocians Phoenicians Pontians Marmaridae † Biones Carians Chalybes Psyllitae Lazi Mossynoeci Iberians Phrygians. To Ham the second son, children and children's children thirty-two up to the same division of languages: Ethiopians Troglodytes Angaei Taieni Sabini Ichthyophagi Hellenic Egyptians Phoenicians Marmaridae Carians Psyllitae Mossynoeci Phrygians Macones Macrones Syrtitae Leptimagnitae Bithynians Nomades Lycians Mariandeni Pamphylians † Moschesidians Pisidians Augalaei Cilicians Maurusians Cretans Magardae Numidians Afri who are also Bizaceni Nasamones Phasgeni Mazices Garamantes Getuli Blemmyes Axumites; these occupy from Egypt to the Ocean. And islands belonging to them: Cursula Lopadusa Gaulos Ride Melite Corcyra Mene Sardanis Gortyna Crete Glaucus Ride Thera Carianthus Astypalaea Chios Lesbos Tenedos Imbros Iasos Samos Coos Cnidos Nisyros Megiste and Cyprus. To Japheth the third son, children and children's children fifteen up to the same division of languages.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐλυμαῖοι ... Φρύγες","severity":"info","text":"This long list of peoples attributed to Shem is a catalogue typical of ancient ethnographic and genealogical writing, here serving to map the known world onto the sons of Noah.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Χὰμ","severity":"info","text":"Ham is traditionally the second son of Noah, associated with Africa and the southern regions. Epiphanius lists 32 peoples under Ham, consistent with the Table of Nations tradition in Genesis 10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰάφεθ","severity":"info","text":"Japheth (Japheth) is the third son of Noah, linked to Europe and Asia Minor. Epiphanius assigns 15 peoples to him, reflecting a standard tripartite division of the postdiluvian world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Χίονες","severity":"caution","text":"The obelus (†) before 'Chiones' indicates a textual corruption or uncertain reading in the manuscript tradition; the name may be garbled or a scribal error.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Βίονες","severity":"caution","text":"The obelus (†) before 'Biones' similarly marks a textual problem; the intended ethnonym is unclear, possibly a variant of 'Biones' or a scribal mistake.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Μοσχεσίδιοι","severity":"caution","text":"The obelus (†) before 'Moschesidians' indicates a corrupt or uncertain reading; the name may be a misspelling or a unique attestation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of peoples under Shem is extremely long and contains many obscure or hapax names; the exact identification of several groups (e.g., 'Camelians', 'Eetae') is uncertain. The obeloi mark three names as textually corrupt, and the reading of those names is conjectural."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"Μῆδοι Ἀλβανοὶ Γαργιανοὶ Ἀρμένιοι Ἀρραῖοι Ἀμαζόνες Κῶλοι Κορζηνοὶ Βενεαγηνοὶ Καππάδοκες Γαλάται Παφλαγόνες Μαριανδηνοὶ Τιβαρηνοὶ Χάλυβες Μοσσύνοικοι Κόλχοι Μελαγχηνοὶ Σαυρομάται Γερμανοὶ Μαιῶται Σκύθαι Ταῦροι Θρᾷκες Βαστέρνοι Ἰλλυριοὶ Μακεδόνες Ἕλληνες Λίβυες † Φρύγες ΠαννόνιοιἼστροι Οὐέννοι Δαυνεῖς Ἰάπυγες Καλαβροὶ Ἱππικοὶ Λατῖνοι οἱ καὶῬωμαῖοι Τυρρηνοὶ Γάλλοι οἱ καὶ Κελτοὶ\n\nΛιγυστινοὶ Καμπανοὶ Κελτίβηρες Ἴβηρες Γάλλοι Ἀκουιτανοὶ Ἰλλυριανοὶ Βάσαντες Κάννιο Καρτανοὶ Λυσιτανοὶ Οὐακκαῖοι Βρεττανικοὶ Σκότοι Σπάνοι. νῆσοι δὲ αὐτοῖς Βρεττανία Σικελία Εὔβοια Ῥόδος Χίος Λέσβος Κύθηρα Ζάκυνθος Κεφαληνία Ἰθάκη Κέρκυρα Κύπρος. εἴ που δὲ ὄνομα ἔθνους ἢ νήσου ἐντέτακται δισσῶς ἐν κλήρῳ ἄλλου καὶ πάλιν ἄλλου, κατὰ τὰ κοινὰ ὅρια ἢ κατὰ τὰς γενομένας κατὰ καιρὸν ἀποικίας ἢ κατὰ πρόσληψιν τοῦ Χάμ, ὃς ἐπλεονέκτησε καὶ ἔλαβε τοῦ Σὴμ μέρη, μηδεὶς θαυμαζέτω ἢ ἀμφιβαλλέτω.\n\nΤούτων τοίνυν τῶν ἐθνῶν οὕτως ἐκ τῶν τριῶν υἱῶν τοῦ Νῶε γεγονότων καὶ τριχῆ τοῦ κόσμου τοῖς τρισὶν υἱοῖς διαμερισθέντος, ὡς προεῖπον ὅρκος ἀπῃτήθη παρ' αὐτῶν ὑπὸ τοῦ πατρὸς μηδένα ἐπεμβαίνειν τῷ τοῦ ἀδελφοῦ κλήρῳ· τὸν δὲ ὑπερβαίνοντα τὴν τοῦ ὅρκου διαταγὴν ἐξολοθρεύεσθαι ἐν τῷ ὅρκῳ ἔφησαν καὶ πᾶν τὸ σπέρμα αὐτοῦ.","english":"Medes Albani Gargiani Armenii Arraei Amazones Coli Corzeni Beneageni Cappadoci Galatae Paphlagonians Mariandyni Tibareni Chalybes Mossynoeci Colchi Melanchlaeni Sauromatae Germani Maeotae Scythae Tauri Thraci Bastarni Illyrii Macedones Hellenes Libyans Phrygians Pannonians Istri Veneti Daunii Iapyges Calabri Hippici Latini who are also Romans Tyrrheni Galli who are also Celts\n\nLigustini Campani Celtiberi Iberes Galli Aquitani Illyriani Basantes Cannii Cartani Lusitani Vaccaei Britannici Scotti Spani. Their islands are Britannia Sicilia Euboea Rhodos Chios Lesbos Cythera Zacynthus Cephallenia Ithaca Corcyra Cyprus. If any name of a nation or island is entered twice in the lot of one and again of another, according to common boundaries or according to the colonies that occurred at some time or according to the encroachment of Ham, who took more and took parts of Shem, let no one wonder or doubt.\n\nNow of these nations thus born from the three sons of Noah and the world divided into three parts for the three sons, as I said before, an oath was required of them by the father that no one should encroach upon the lot of his brother; and they said that the one who transgressed the ordinance of the oath would be destroyed by the oath, along with all his seed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μῆδοι ... Σπάνοι","severity":"info","text":"This is a continuation of the catalogue of nations from the previous passage, listing peoples from the Caucasus, Anatolia, the Balkans, Italy, Gaul, and Iberia.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λατῖνοι οἱ καὶ Ῥωμαῖοι","severity":"info","text":"Epiphanius identifies Latins and Romans as the same people, reflecting a common late antique conflation of ethnic and political identities.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γάλλοι οἱ καὶ Κελτοί","severity":"info","text":"The equation of Galli and Celts is standard in Greek ethnography, though the term 'Celts' had broader application in antiquity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νῆσοι ... Κύπρος","severity":"info","text":"The list of islands includes major Mediterranean islands; Britannia is anachronistically included as an island of the 'Spani' (Hispani), reflecting geographical confusion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόσληψιν τοῦ Χάμ","severity":"info","text":"Epiphanius explains duplicate entries in the nation lists by Ham's encroachment on Shem's territory, a theme from the Table of Nations tradition (Genesis 10).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὅρκος ... ἐξολοθρεύεσθαι","severity":"info","text":"The oath and curse against encroaching on a brother's lot is a non-biblical elaboration, likely from Jewish or Christian exegetical tradition, reinforcing the division of the world among Noah's sons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of nations and islands is extensive and contains many obscure or variant names; the exact identification of some peoples (e.g., Gargiani, Corzeni, Beneageni) is uncertain.","The phrase 'Γάλλοι' appears twice in the list, possibly a scribal duplication or referring to different groups (Gauls in Anatolia vs. Gauls in Europe)."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"ἐπεὶ οὖν ἐν τῷ κλήρῳ τοῦ Σὴμ ἡ Παλαιστίνη ὑπέπεσε καὶ πάντα τὰ πλησίον αὐτῆς, πλεονέκτης δὲ ὢν ὁ Χαναὰν υἱὸς Χὰμ ἐπῆλθε τῇ Παλαιστινῶν ὕστερον γῇ τουτέστι τῇ Ἰουδαίᾳ καὶ ἀφαρπάζει αὐτήν, ἐμακροθύμει δὲ ὁ θεὸς διδοὺς χρόνους μετανοίας, ἵνα μετανοήσειαν οἱ ἐκ τοῦ Χὰμ καὶ ἀποδῶσι τοῖς τοῦ Σὴμ τὴν ἰδίαν κληρουχίαν, ἐκεῖνοι δὲ οὐ μετενόουν, ἀλλ' ἤθελον τὸ μέτρον αὐτῶν πληρῶσαι, – τότε ὁ θεὸς μετὰ πολλὰς ὕστερον γενεὰς δίκαιος ὢν ἐκδικεῖ τὴν παράβασιν τοῦ ὅρκου· οὕτω γὰρ ἔδει πληρωθῆναι τὸ Ἀμορραίων μέτρον. Σὴμ γὰρ γεννᾷ τὸν Ἀρφαξάδ· Χὰμ δὲ γεννᾷ τὸν Χαναάν, Χαναὰν δὲ γεννᾷ μετὰ τὴν πλεονεξίαν τὸν Ἀμορραῖον καὶ τὸν Γεργεσαῖον καὶ Φερεζαῖον καὶ Εὐαῖον καὶ Ἀρουκαῖον καὶ Ἀράδιον καὶ Σιδώνιον. ἀριθμοῦνται τοίνυν οὕτως αἱ γενεαὶ ἕως τῆς τοῦ Σὴμ ἐκδικίας· Σὴμ ὁ πλεονεκτηθεὶς γεννᾷ τὸν Ἀρφαξάδ, ὡς εἴπομεν· Ἀρφαξὰδ δὲ γεννᾷ τὸν Κηνᾶ, Κηνᾶ τὸν Σάλα, Σάλα τὸν Ἔβερ καὶ γίνεται ἡ πυργοποιία· Ἔβερ γεννᾷ τὸν Φαλὲκ καὶ γίνεται γῆς καὶ γλωσσῶν διαμερισμός· Φαλὲκ γεννᾷ τὸν Ῥαγαῦ, Ῥαγαῦ τὸν Σερούχ, Σεροὺχ τὸν Ναχώρ, Ναχὼρ τὸν Θάρρα, Θάρρα τὸν Ἀβραάμ, Ἀβραὰμ τὸν Ἰσαάκ, Ἰσαὰκ τὸν Ἰακὼβ τὸν ἐπονομασθέντα Ἰσραήἐξ οὗπερ Ἰσραηλῖται, Ἰακὼβ τὸν Ἰούδαν, Ἰούδας τὸν Φαρές, Φαρὲτὸν Ἐσρώμ, Ἐσρὼμ τὸν Ἀράμ, Ἀρὰμ τὸν Ἀμιναδάβ, Ἀμιναδὰβ τ Ναασσὼν καὶ Ναασσὼν τὸν Σαλμών. αὕτη ἡ γενεὰ τῶν ἀπὸ Σὴμ γεγεννημένων. τούτους οὖν ἀδικηθέντας ὑπὸ τῶν υἱῶν Χὰμ καὶ τὸν ἴδιον τόπον ἀφαιρεθέντας ἐκδικεῖ ὁ θεὸς ἐξολοθρεύσας τοὺς τοῦ Χαναὰν κατὰ τὸν ὅρκον αὐτῶν, καὶ τὸ σπέρμα τοῦ Σὴμ τὴν ἰδίαν ἀπολαμβάνει χώραν.","english":"Since, then, in the allotment of Shem, Palestine fell and all the places near it, but Canaan, son of Ham, being covetous, later came upon the land of the Palestinians, that is, Judaea, and seizes it, God was patient, giving times for repentance, that those from Ham might repent and return to those of Shem their own allotment, but they did not repent, but wished to fill up their measure; then God, after many later generations, being just, avenges the violation of the oath; for thus it was necessary that the measure of the Amorites be filled. For Shem begets Arpachshad; Ham begets Canaan, and Canaan begets after the covetous act the Amorite and the Girgashite and the Perizzite and the Hivite and the Arkite and the Arvadite and the Sidonian. So the generations are counted thus until the vengeance of Shem: Shem, who was wronged, begets Arpachshad, as we said; Arpachshad begets Kenan, Kenan begets Shelah, Shelah begets Eber, and the tower-building occurs; Eber begets Peleg, and the division of land and languages occurs; Peleg begets Reu, Reu begets Serug, Serug begets Nahor, Nahor begets Terah, Terah begets Abraham, Abraham begets Isaac, Isaac begets Jacob, who was named Israel, from whom come the Israelites, Jacob begets Judah, Judah begets Perez, Perez begets Hezron, Hezron begets Ram, Ram begets Aminadab, Aminadab begets Nahshon, and Nahshon begets Salmon. This is the generation of those born from Shem. So these, having been wronged by the sons of Ham and deprived of their own place, God avenges by destroying the people of Canaan according to their oath, and the seed of Shem receives back its own land.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"κλῆρος τοῦ Σήμ","severity":"info","text":"The division of the earth among Noah's sons (Shem, Ham, Japheth) is a post-biblical tradition, elaborated in Jewish and Christian sources. Epiphanius here applies it to explain the history of Palestine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαναὰν υἱὸς Χάμ","severity":"info","text":"The genealogy of Canaan as son of Ham and the list of Canaanite peoples (Amorite, Girgashite, etc.) derive from Genesis 10:15-19, but Epiphanius expands it with additional names from tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γενεαὶ ἕως τῆς τοῦ Σὴμ ἐκδικίας","severity":"info","text":"Epiphanius constructs a continuous genealogy from Shem to Salmon (Ruth 4:20-22) to show the long interval between the wrong and the divine vengeance, emphasizing God's patience.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πυργοποιία","severity":"info","text":"The 'tower-building' refers to the Tower of Babel (Genesis 11:1-9). Epiphanies places it in the generation of Eber, aligning with a common chronological tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀμορραίων μέτρον","severity":"info","text":"The 'measure of the Amorites' alludes to the concept of a predetermined limit of sin (cf. Genesis 15:16). This reflects a theological motif in early Christian historiography.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γῆς καὶ γλωσσῶν διαμερισμός' (division of land and languages) is ambiguous: it could refer to the dispersion after Babel or a separate event in the time of Peleg."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"οὐκ ἠδίκησεν οὖν ὁ θεός, τὰ δίκαια ἑκάστῳ μέρει ἀπονέμων· «οὐ γὰρ μυκτηρίζεται ὁ θεός», ὡς προεῖπον.\n\nἘν τῇ οὖν ἐξόδῳ συναγωγὴν ἑαυτῷ ὁ θεὸς ἁρμόζων φησὶ Μωυσῇ «ὑπόλυσαι τὰ ὑποδήματα ἐκ τῶν ποδῶν σου». πᾶς γὰρ ὁ μέλλων καθαροῖς λουτροῖς προσιέναι πρῶτον ὑπολύεται. ἐπειδὴ τοίνυν χρόνος πολὺς διελήλυθε καὶ πᾶς τις «ἐν τῇ ὁδῷ αὐτοῦ ἐπλανήθημεν» καὶ αὕτη ἡ συναγωγὴ ἐν τοῖς ἰδίοις κακοῖς ἔμεινεν, οὔπω «τὸ λουτρὸν» ὁ θεὸς «τῆς παλιγγενεσίας» ἀπεκάλυπτεν, ἀλλ' ἔτεσι μὲν πολλοῖς ἀνεβάλλετο, ὕστερον δὲ τῇ ἁγίᾳ ἐκκλησίᾳ τὸ πανάγιον λουτρὸν ἀπεκάλυψεν· ἐν μὲν Μωυσῇ ὑποδήματα ὑπολύων, ἐν δὲ προφήταις τὸν ἔξωθεν χιτῶνα ἀπεκδύων, περίζωμα μόνον καταλείψας τῷ Ἰερεμίᾳ, ἐν δὲ Ἰωάννῃ ὅλα τὰ τοῦ κόσμου ἱμάτια μεταβαλὼν ἐκ τριχῶν καμήλου μετεσχημάτιζεν, ἐν δὲ αὐτῷ τῷ σωτῆρι καὶ τοῖς αὐτοῦ μαθηταῖς «κόσμου τὸ σχῆμα» ἐξέδυσεν, ἄνωθεν δὲ ἀπ' οὐρανῶν μετὰ τὴν τῶν ὑδάτων κάθαρσιν «πυρὸς καὶ πνεύματος» ἔνδυσιν ἐνεδί115.4 δυσκεν. ἀλλ' ὁρῶντες οἱ","english":"God did not do wrong, then, apportioning what is just to each part: \"for God is not mocked,\" as I said before.\n\nIn the exodus, then, fitting a gathering to himself, God says to Moses, \"Take off the sandals from your feet.\" For everyone who is about to approach pure baths first removes his sandals. Since, then, much time has passed and each one \"in his own way we have gone astray,\" and this gathering remained in its own evils, God had not yet revealed \"the bath of regeneration,\" but put it off for many years, and later revealed the all-holy bath to the holy church: in Moses, removing sandals; in the prophets, stripping off the outer tunic, leaving only a loincloth for Jeremiah; in John, changing all the garments of the world, he refashioned them from camel hair; in the savior himself and his disciples, he stripped off \"the form of the world,\" and from above, from the heavens, after the cleansing of the waters, he clothed them with \"fire and spirit.\" But seeing, the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ μυκτηρίζεται ὁ θεός","severity":"info","text":"Epiphanius cites a proverbial expression, possibly echoing LXX Proverbs or Wisdom literature, but the exact source is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπόλυσαι τὰ ὑποδήματα ἐκ τῶν ποδῶν σου","severity":"info","text":"This command to Moses is not found verbatim in the Pentateuch; Epiphanius may be paraphrasing an exegetical tradition or a lost text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ λουτρὸν τῆς παλιγγενεσίας","severity":"info","text":"A phrase from Titus 3:5, referring to baptism as regeneration.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναγωγήν","severity":"info","text":"Here 'gathering' (συναγωγήν) likely refers to the assembly of Israel in the wilderness, not a synagogue; Epiphanius uses it typologically for the church.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυρὸς καὶ πνεύματος ἔνδυσιν","severity":"info","text":"The 'clothing with fire and spirit' alludes to the descent of the Holy Spirit at Pentecost (Acts 2:3-4) and the baptismal rite of initiation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν μὲν Μωυσῇ ... ἐν δὲ προφήταις ... ἐν δὲ Ἰωάννῃ ... ἐν δὲ αὐτῷ τῷ σωτῆρι","severity":"info","text":"Epiphanius constructs a progressive typology of purification: Moses (removing sandals), prophets (stripping tunic), John (camel hair), Christ and apostles (stripping world-form, clothing with fire and spirit).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the command 'Take off the sandals' is unclear; it may be a paraphrase of Exodus 3:5 or a midrashic tradition.","The phrase 'in his own way we have gone astray' is not identified as a direct biblical quotation."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"Ἰσραηλῖται τὴν χάριν τούτου οὐκ ἔγνωσαν ὅτι θεός ἐστι. διὸ καὶ ὁ προφήτης ἐγκληματικῶς τούτους ἀπωδύρετο διὰ τὴν εἰς τὸν σωτῆρα ὑπ' αὐτῶν ἐσομένην ἀτιμίαν, «ταῦτα κυρίῳ ἀνταποδίδοτε, λέγων, λαὸς μωρὸς καὶ ἀκάρδιος;» οὐκ ἔγνωσαν γὰρ τοῦτον ὅτι οὗτος ἦν ἐν ἀρχῇ μεθ' οὗ ὁ πατὴρ συνεβουλεύσατο, «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν» λέγων· τὸ γὰρ «ποιήσωμεν» οὐχ ἑνὸς ἀριθμοῦ ἐστι σημαντικόν· ἀλλὰ γοῦν συνεβουλεύσατο ὁ πατὴρ υἱῷ καὶ ἁγίῳ πνεύματι· «τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν». οὐδ' ἂν συνήκασι τοῦ λέγοντος ἐν τῇ αὐτῇ βίβλῳ ῥητῶς, ὅτι «ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ Σόδομα καὶ Γόμορρα ἀπ' οὐρανοῦ». ἔβρεξε γὰρ «κύριος πῦρ», ὁ πρὸς Ἀβραὰμ ἐληλυθώς, παρὰ «κυρίου ἀπ' οὐρανοῦ», τοῦ αὐτὸν ἀπο115.8 στείλαντος. οὐδὲ ἔγνωσαν αὐτὸν ἀπ' Αἰγύπτου αὐτοὺς ἐκβάλλοντα οὐδὲ συνῆκαν τοῦ προφήτου λέγοντος «καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη» πῶς γὰρ οἷόν τε ἐλαχίστην καλεῖν πόλιν χωρήσασαν ὃν οὐρανὸς καὶ πάντα χωρεῖν οὐ δεδύνηνται; καὶ ὅτι «ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος»· εἰ δὲ ἀπὸ Βηθλεὲμ ἐκπορεύεται καὶ ἄνθρωπός ἐστι, καὶ πῶς θεολογεῖται;","english":"The Israelites did not recognize the grace of this one, that he is God. Therefore the prophet also lamented them reproachfully because of the dishonor they would inflict upon the Savior, saying, \"Do you repay these things to the Lord, a foolish and heartless people?\" For they did not recognize that this was the one with whom the Father consulted in the beginning, saying, \"Let us make man according to our image and likeness\"; for the \"let us make\" is not indicative of a single number, but rather the Father consulted with the Son and the Holy Spirit: \"for by the word of the Lord the heavens were made firm, and by the spirit of his mouth all their power.\" Nor would they have understood the one speaking explicitly in the same book, that \"the Lord rained fire and brimstone from the Lord upon Sodom and Gomorrah from heaven.\" For \"the Lord rained fire,\" the one who had come to Abraham, from \"the Lord from heaven,\" the one who sent him. Nor did they recognize him when he drove them out of Egypt, nor did they understand the prophet saying, \"And you, Bethlehem, are you not the least?\" For how is it possible to call a city the least which contained the one whom heaven and all things are not able to contain? And that \"from you a leader will go forth for me\": if he goes forth from Bethlehem and is a man, how is he then spoken of as divine?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ταῦτα κυρίῳ ἀνταποδίδοτε, λέγων, λαὸς μωρὸς καὶ ἀκάρδιος","severity":"info","text":"Epiphanius adapts a prophetic reproach (cf. Jer 2:30 LXX) to accuse Israel of dishonoring the Savior. The exact wording is not a direct biblical citation but a paraphrase.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν","severity":"info","text":"A conflation of Gen 1:26 LXX ('ποιήσωμεν ἄνθρωπον') and Gen 1:26–27 ('κατ' εἰκόνα ἡμετέραν' and 'καθ' ὁμοίωσιν'). Epiphanius uses the plural 'ποιήσωμεν' to argue for Trinitarian consultation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν","severity":"info","text":"A paraphrase of Ps 32:6 LXX (33:6 MT), adapted to support the Son and Spirit as agents of creation. Epiphanius reads 'λόγῳ' and 'πνεύματι' as distinct divine persons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ Σόδομα καὶ Γόμορρα ἀπ' οὐρανοῦ","severity":"info","text":"A conflation of Gen 19:24 LXX ('κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ') with a distinction between two 'Lords' to support a Trinitarian reading of the theophany to Abraham.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη","severity":"info","text":"A citation of Mic 5:1 LXX, where Bethlehem is called 'ἐλαχίστη' (least). Epiphanius contrasts this with the city's capacity to contain Christ, whom heaven cannot contain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος","severity":"info","text":"A paraphrase of Mic 5:1 LXX ('ἐξ ἐμοῦ ἐξελεύσεται ἡγούμενος'), adapted to refer to Christ as the leader from Bethlehem. Epiphanius questions how a human from Bethlehem can be divine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from the Khazarzar edition; no Coptic original is extant for this passage. The English draft is a translation of the Greek, not a Coptic source."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"ταράσσει αὐτοὺς τὸ εἶναι θεὸν καὶ ἄνθρωπον. ἐν ταὐτῷ γὰρ λέγει «αἱ διέξοδοι αὐτοῦ ἀπ' ἀρχῆς, ἀπὸ κτίσεως κόσμου»· τοῦτο δὲ οὐκ ἔστιν οὐκέτι ἀνθρώπου, ἀλλὰ θεοῦ. οὐ μέμνηνται δὲ ὅτι «ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ»· τὸ δὲ καλέσουσι σημαίνει τὸν τρόπον τῶν ἁγίων καὶ πιστῶν, τῶν υἱῶν τῆς ἐκκλησίας. ἐξεταζόμενοι γὰρ ὑπὸ τῶν κυριοκτόνων Ἰουδαίων περὶ τοῦ σωτῆρος ὅτι πῶς εἰς τὸν σταυρωθέντα πιστεύετε ὁμολογοῦσιν * ἀκούουσι παρὰ τῶν αὐτῶν πιστῶν ὅτι παρ' ὑμῖν ἐσταύρωται, μεθ' ἡμῶν δὲ θεός ἐστι. τοῦ δὲ Δαυὶδ οὐκ ἤκουσαν καὶ οὐκ ἔγνωσαν αὐτοῦ τὸν λόγον, ὃν ὁρῶν ἐν ἁγίῳ πνεύματι ἔλεγε, φρίττων τὴν αὐτοῦ τοῦ κυρίου μέλλουσαν ἔσεσθαι οἰκονομίαν, λέγων «εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου» καὶ τὰ ἑξῆς. Σάββατα τοίνυν «τὰ ἀρχαῖα παρελήλυθε», σάββατον δὲ ἀληθινὸν παρ' ἡμῖν κηρύττεται. ἤργησε δὲ ἡ πρώτη περιτομὴ ἓν μέλος σμικρότατον περιτέμνουσα, ἐνεργεῖ δὲ εὖ μάλα ἡ ἐπουράνιος περιτομὴ ὅλον τὸ σῶμα περιτέμνουσα. τὰ γὰρ ὕδατα καὶ ἡ ἁγία ἐπίκλησις οὐκ ἐν ἑνὶ μέλει τοῦ ἀνθρώπου γίνεται, ἀλλ' ὅλον τὸ σῶμα τοῦ ἀνθρώπου σφραγίζει καθαροποιεῖ περιτέμνει, πάντων τῶν κακῶν ἀπαλλάττει. ἡ γοῦν ἁγία ἐκκλησία παρέλαβε ταῦτα τὰ μυστήρια. ἐπανέστησαν δὲ αὐτῇ καὶ δεινοὶ «ἐχθροί, οἰκειακοί» λεγόμενοι, μὴ ὄντες δὲ ἐκ τῆς τῶν ἀποστόλων τοῦ κυρίου ἀληθοῦς πίστεως «εἰ γὰρ ἦσαν ἐξ αὐτῶν, μεμενήκεσαν ἂν μετ' αὐτῶν»·","english":"It disturbs them that he is both God and man. For in the same passage it says, \"His goings forth are from the beginning, from the creation of the world\"; but this is no longer of a man, but of God. Yet they do not remember that \"Behold, the virgin will conceive and bear a son, and they will call his name Emmanuel\"; and \"they will call\" signifies the manner of the saints and faithful, the sons of the church. For when examined by the Lord-killing Jews concerning the Savior, as to how they believe in the crucified one, they confess; they hear from these same faithful that \"He was crucified among you, but with us he is God.\" But they did not hear David and did not know his word, which he, seeing in the Holy Spirit, spoke, shuddering at the Lord's own future economy, saying, \"The Lord said to my Lord, 'Sit at my right hand,'\" and so forth. The ancient Sabbaths, then, \"have passed away,\" but a true Sabbath is proclaimed among us. The first circumcision, which circumcised one very small member, has ceased, but the heavenly circumcision, which circumcises the whole body, is very much in effect. For the waters and the holy invocation do not occur on one member of a man, but seal, purify, circumcise the whole body of a man, and deliver him from all evils. So the holy church has received these mysteries. But terrible \"enemies, called domestics,\" have risen up against her, not being from the true faith of the Lord's apostles, \"for if they were from them, they would have remained with them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ διέξοδοι αὐτοῦ ἀπ' ἀρχῆς, ἀπὸ κτίσεως κόσμου","severity":"info","text":"Epiphanius quotes an unidentified source: 'His goings forth are from the beginning, from the creation of the world.' The phrase may echo LXX Psalm 73:2 or a lost Christian testimony source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ","severity":"info","text":"A conflation of Isaiah 7:14 LXX (παρθένος ἐν γαστρὶ ἕξει) and Matthew 1:23 (καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ). Epiphanius reads 'they will call' as a type of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου","severity":"info","text":"A citation of Psalm 110:1 LXX (109:1 MT), interpreted by Epiphanius as David foreseeing the Son's session at the Father's right hand. The 'shuddering' reflects patristic exegesis of the psalm's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριοκτόνων Ἰουδαίων","severity":"info","text":"Literally 'Lord-killing Jews,' a polemical term common in anti-Jewish Christian rhetoric of the fourth century. It reflects Epiphanius's adversarial stance toward non-Christian Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐχθροί, οἰκειακοί","severity":"info","text":"Epiphanius refers to internal Christian opponents as 'enemies, called domestics,' likely alluding to heretical groups (e.g., Arians or Anomoeans) who claimed to be orthodox but were not from the apostolic faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σάββατα ... σάββατον ... περιτομὴ ... περιτομὴ","severity":"info","text":"Epiphanius contrasts old and new: ancient Sabbaths have passed, a true Sabbath is proclaimed; first circumcision (of one member) has ceased, heavenly circumcision (of the whole body via baptism) is active. This binary structure reinforces supersessionist theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation ('His goings forth...') is not identified by Epiphanius; it may be a lost testimony or a paraphrase of a psalm verse.","The phrase 'they confess; they hear from these same faithful' is ambiguous in Greek: the subject of 'confess' and 'hear' could be the faithful or the Jews."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"ἀλλὰ νόθοι ὄντες καὶ σύμμικτοι ἐπιθυμίαν κακὴν τῆς δι' ἰχθύων καὶ σικυῶν Αἰγυπτίων ἐδωδῆς πάλιν ἐπιθυμοῦσι, βλασφημοῦντες ἄνω καὶ κάτω τὸν υἱὸν τοῦ θεοῦ, Ἀρειομανῖται, οὓς ἤδη ἐν τοῖς πρὸ τούτου λόγοις ἐστηλι116.9 τεύσαμεν, ἄλλοι δὲ Σαβέλλιοι. καὶ οἱ μὲν Σαβέλλιοι τέλεον ἀρνοῦνται τὸ εἶναι τὸν υἱὸν καὶ ἅγιον πνεῦμα, λέγοντες ὅτι ὁ υἱὸς αὐτός ἐστιν ὁ πατὴρ καὶ ὁ πατὴρ αὐτός ἐστιν ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα αὐτός ἐστιν ὁ πατήρ, ὡς μὴ εἶναι υἱὸν καὶ ἅγιον πνεῦμα, δεύτεροι Ἰουδαῖοι καὶ κυριοκτόνοι ἀπελεγχόμενοι. Ἀρειομανῖται δὲ οἱ πάντων ἀσεβέστατοι, οἱ τὸν υἱὸν ἀπὸ τῆς πατρῴας οὐσίας διαιρεῖν καὶ ἀπαλλοτριοῦν τολμῶντες, οὐκ ἀξιοῦσι τὸν υἱὸν ὁμότιμον εἶναι τῷ πατρὶ οὐδὲ ἐκ τῆς οὐσίας τοῦ πατρὸς αὐτὸν γεγεννῆσθαι. ἄλλοι δὲ τούτων ἔκγονοι, οἱ πρὸ τούτου μετὰ τῶν ἄλλων τῶν προταχθέντων *· εἴθε κατὰ Ἰουδαίους αὑτοὺς ἀπηρίθμουν τοὺς βλασφημοῦντας τὸ ἅγιον πνεῦμα, δεύτεροι Σαδδουκαῖοι καὶ Σαμαρεῖται καὶ","english":"But being bastard and mixed, they again desire the evil desire for the Egyptian food of fish and cucumbers, blaspheming up and down the Son of God—the Ariomanites, whom we have already pilloried in the preceding discourses, and others, the Sabellians. And the Sabellians completely deny that the Son and the Holy Spirit exist, saying that the Son is himself the Father and the Father is himself the Son, and the Holy Spirit is himself the Father, as if the Son and the Holy Spirit do not exist—second Jews and Deicides, as they are refuted. The Ariomanites, the most impious of all, who dare to separate and alienate the Son from the Father's substance, do not deem the Son to be of equal honor with the Father nor that he was begotten from the substance of the Father. And others, their offspring, who before this along with the others previously mentioned *—would that they counted themselves among the Jews, those blaspheming the Holy Spirit, second Sadducees and Samaritans and","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειομανῖται","severity":"info","text":"Epiphanius uses the polemical label 'Ariomanites' (Arius-mad) for followers of Arius, a common rhetorical device in fourth-century anti-Arian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβέλλιοι","severity":"info","text":"Sabellians are named after Sabellius, a third-century modalist monarchian. Epiphanius accuses them of denying the distinct hypostases of Father, Son, and Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νόθοι","severity":"info","text":"The Greek νόθοι ('bastard') is a strong pejorative, implying illegitimacy or spuriousness, applied here to heretical groups.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δι' ἰχθύων καὶ σικυῶν Αἰγυπτίων ἐδωδῆς","severity":"info","text":"The reference to 'Egyptian food of fish and cucumbers' likely alludes to a specific heretical practice or dietary custom, possibly associated with certain Gnostic or ascetic groups.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of refuting heresies, listing Sabellians and Ariomanites as opponents, and introduces a third group (offspring of the Ariomanites) whose description is cut off by a lacuna marked with an asterisk.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"*","severity":"caution","text":"The asterisk in the Greek text indicates a lacuna or textual corruption; the sentence is incomplete, and the identity of the 'others, their offspring' is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'others, their offspring' is ambiguous due to the lacuna; it may refer to a subgroup of Arians or another heretical sect. The exact referent of 'Egyptian food of fish and cucumbers' is unclear."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"ἄγνωστοι νεκροὶ καὶ ἄπιστοι.\n\nἽνα δὲ μὴ «διὰ μέλανος καὶ χάρτου» τὰς κατὰ τούτων μαρτυρίας διὰ πολλοῦ ποιησώμεθα, εἰς τὸ μὴ περικακεῖν τοὺς ἀναγινώσκοντας, ἀρκέσουσιν αὐτοῖς Σαβελλιανοῖς μὲν μετὰ τῶν ἄλλων μαρτυ117.2 ριῶν ἡ μαρτυρία τοῦ Ἰορδάνου, ὡς ἤδη εἶπον. υἱὸς γὰρ ἐν Ἰορδάνῃ ἀληθῶς παραγίνεται, θεὸς ἄνθρωπος γεγονώς, οὐ τροπὴν ὑποστὰς ἀλλὰ σάρκα λαβών, οὐ διὰ σπέρματος ἀνδρὸς ἀλλ' ἀπὸ τῆς ἁγίας παρθένου σῶμα ἀνειληφὼς δι' ἁγίου πνεύματος συλληφθέν, σῶμα τέλειον τουτέστιν ἄνθρωπον τέλειον ψυχῇ καὶ σώματι. γέγονεν οὖν ὁ θεὸς καὶ ἄνθρωπος πρὸς Ἰωάννην ἐν τῷ Ἰορδάνῃ, εἷς ὢν ὁ αὐτὸς υἱὸς καὶ Χριστὸς καὶ κύριος· πατὴρ δὲ ἄνωθεν βοᾷ, μαρτυρῶν τῷ υἱῷ τῷ ἐν τῷ Ἰορδάνῃ γεγονότι «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός»· τὸ δὲ ἅγιον πνεῦμα ἐν εἴδει περιστερᾶς κατέβαινεν ἐπ' αὐτὸν εἰς τὰ ὕδατα κατεληλυθότα, ἵνα καθαρὰ αὐτὰ ἀποδείξῃ ἕνεκεν τῶν μελλόντων εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βαπτίζεσθαι. τοῖς δὲ Ἀρειανοῖς μετὰ τῶν προλεχθεισῶν ἀρκέσει τὸ εἰπεῖν τὸν υἱόν «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί»· ἰσότητα γὰρ ἐνταῦθα υἱοῦ πρὸς πατέρα ἀπέδειξε καὶ γνησιότητα. τοῖς δὲ ἐκγόνοις τῶν Ἀρειανῶν τοῖς τὸ ἅγιον πνεῦμα βλασφημοῦσιν ἀρκέσουσι δύο μαρτυρίαι αἱ ἤδη προτεταγμέναι μετὰ τῶν ἄλλων μαρτυριῶν, μία μὲν ἀπὸ τοῦ Δανιὴλ οὕτως ἔχουσα· ἐν τῇ καμίνῳ τοῦ πυρὸς Σεδρὰχ Μισὰκ Ἀβδεναγὼ αἰνοῦντες τὸν θεὸν συμπεριλαμβάνουσι μεθ' ἑαυτῶν τὴν πᾶσαν τοῦ θεοῦ κτίσιν καὶ λέγουσιν «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον»·","english":"Unknown dead and unbelievers.\n\nBut so that we do not make our testimonies against them lengthy \"with ink and paper,\" to avoid wearying the readers, for the Sabellians, along with the other testimonies, the testimony of the Jordan will suffice, as I have already said. For the Son truly appears in the Jordan, God become man, not undergoing change but taking on flesh, not from the seed of a man but from the holy Virgin, having assumed a body conceived by the Holy Spirit, a perfect body, that is, a perfect man in soul and body. Thus God and man came to John in the Jordan, being one and the same Son, Christ, and Lord; and the Father cries out from above, bearing witness to the Son who has come in the Jordan, \"This is my beloved Son\"; and the Holy Spirit descended upon him in the form of a dove as he entered the waters, to show them pure for the sake of those who are to be baptized in the name of the Father and of the Son and of the Holy Spirit. For the Arians, along with what has already been said, it will suffice to say that the Son said, \"I am in the Father and the Father is in me\"; for here he demonstrated the equality and genuineness of the Son with the Father. For the offspring of the Arians who blaspheme the Holy Spirit, two testimonies already set forth with the other testimonies will suffice, one from Daniel as follows: in the fiery furnace, Shadrach, Meshach, and Abednego, praising God, include with themselves the whole creation of God and say, \"Bless all the works of the Lord, the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄγνωστοι νεκροὶ καὶ ἄπιστοι","severity":"info","text":"Epiphanius opens with a harsh epithet for his opponents, characterizing them as spiritually dead and faithless, a rhetorical strategy common in polemical works.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός","severity":"info","text":"This phrase echoes Matthew 3:17 or a baptismal narrative tradition, though not a direct quotation; Epiphanius uses it to affirm the Son's distinct personhood against Sabellianism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί","severity":"info","text":"A paraphrase of John 10:30 or 14:10–11, used by Epiphanius to argue for the equality of Son and Father against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον","severity":"info","text":"A reference to Daniel 3 (the Song of the Three Youths), where the three confess God's works; Epiphanius cites it to support the divinity of the Holy Spirit against Pneumatomachians.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβελλιανοῖς","severity":"info","text":"Sabellians, followers of Sabellius (3rd c.), denied distinct persons in the Trinity, holding Father, Son, and Spirit as modes of one God. Epiphanius counters with the baptism of Jesus as a real event involving distinct persons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειανοῖς","severity":"info","text":"Arians, followers of Arius (4th c.), subordinated the Son to the Father. Epiphanius cites John to assert equality. The 'offspring of the Arians' likely refers to Pneumatomachians, who denied the divinity of the Holy Spirit.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄγνωστοι νεκροὶ καὶ ἄπιστοι' may be a rhetorical flourish rather than a specific doctrinal claim; its exact referent is unclear.","The citation from Daniel is paraphrased; the exact wording in the Septuagint differs slightly, but Epiphanius adapts it for his argument."],"confidence":"high","notes":[]},{"i":176,"ref":"p176","source":"καὶ ἠρίθμησαν οὐρανοὺς καὶ ἀγγέλους καὶ σελήνην καὶ ἥλιον καὶ δυνάμεις, γῆν τε καὶ θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, καὶ οὐδαμοῦ υἱὸν καὶ ἅγιον πνεῦμα συνηρίθμησαν ταῖς κτίσεσι. τὰ Σεραφὶμ δὲ ἁγιάζει τριάδα ἴσως, οὐχ ἅπαξ οὐ δὶς οὐ τέταρτον, ἀλλὰ τρὶς τὸ ἅγιος λέγοντα. ἐλεγξάτω δὲ πάλιν τούτους Πέτρος, ἐπιτιμῶν τοῖς περὶ Ἀνανίαν καὶ λέγων «ἐπειράσατε τὸ ἅγιον πνεῦμα»· καί φησιν «οὐκ ἐψεύσασθε ἀνθρώπῳ, ἀλλὰ τῷ θεῷ». ὁ δὲ ἀπόστολος οἶδεν, ὡς καὶ πολλάκις εἴπομεν, τὸ πνεῦμα μὴ ἀλλότριον εἶναι τοῦ θεοῦ λέγων «ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ»· τὸ δὲ μὴ ὂν ἐκ τῆς οὐσίας τοῦ θεοῦ ἀδύνατόν ἐστι τὰ βάθη τοῦ θεοῦ ἐρευνᾶν. ἡμεῖς δὲ οἴδαμεν πατέρα πατέρα, υἱὸν υἱόν, ἅγιον πνεῦμα ἅγιον πνεῦμα, τριάδα ἐν ἑνότητι. μία γὰρ ἑνότης ἐστὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, μία οὐσία μία κυριότης ἓν θέλημα μία ἐκκλησία ἓν βάπτισμα μία πίστις. καὶ παυσάσθωσαν οἱ κατὰ τῆς ἁγίας παρθένου τοῦ Χριστοῦ καὶ νύμφης ἁγνῆς, τουτέστι τῆς μητρὸς ἡμῶν τῆς ἁγίας ἐκκλησίας *. παρέλαβον γὰρ οἱ ταύτης παῖδες παρὰ ἁγίων πατέρων τουτέστι τῶν ἁγίων ἀποστόλων πίστιν φυλάττειν, ἅμα δὲ καὶ τοῖς ἑαυτῶν τέκνοις παραδιδόναι τε καὶ ἀπαγ118.6 γέλλειν. ἐξ ὧν καὶ αὐτοὶ υἱοὶ ὑπάρχετε, τιμιώτατοι ἀδελφοί, καὶ τοῖς ἑαυτῶν τέκνοις ταύτην τὴν διδασκαλίαν παραδιδόατε.","english":"And they numbered heavens and angels and moon and sun and powers, earth and sea and all things in them, and nowhere did they number Son and Holy Spirit among the creations. The Seraphim, however, sanctify the Trinity perhaps, saying the \"holy\" not once, not twice, not four times, but three times. Let Peter again refute these men, rebuking those around Ananias and saying, \"You have tempted the Holy Spirit\"; and he says, \"You have not lied to a man, but to God.\" And the apostle knows, as we have often said, that the Spirit is not alien to God, saying, \"It searches even the depths of God\"; but that which is not from the substance of God is unable to search the depths of God. But we know Father as Father, Son as Son, Holy Spirit as Holy Spirit, a Trinity in unity. For there is one unity of Father and Son and Holy Spirit, one substance, one lordship, one will, one church, one baptism, one faith. And let those who oppose the holy virgin of Christ and pure bride, that is, our mother the holy church, cease. For the children of this church received from the holy fathers, that is, the holy apostles, the faith to guard, and also to hand down and proclaim to their own children. From whom you yourselves, most honorable brothers, are also sons, and you hand down this teaching to your own children.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπειράσατε τὸ ἅγιον πνεῦμα","severity":"info","text":"Epiphanius quotes Peter rebuking Ananias, likely from Acts 5:3, though the exact wording differs slightly from the canonical text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ","severity":"info","text":"The phrase 'searches the depths of God' echoes 1 Corinthians 2:10, where Paul speaks of the Spirit searching the depths of God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τριάδα ἐν ἑνότητι","severity":"info","text":"The phrase 'Trinity in unity' is a key theological formulation, emphasizing the unity of the three persons against Sabellian modalism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεραφίμ","severity":"info","text":"The Seraphim's triple 'holy' (ἅγιος) is a reference to the Trisagion, a liturgical hymn used in Eastern Christianity to affirm the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρέλαβον γὰρ οἱ ταύτης παῖδες","severity":"info","text":"Epiphanius emphasizes apostolic succession, claiming the church's children received the faith from the apostles to pass on, a common anti-heretical trope.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ παυσάσθωσαν","severity":"info","text":"The passage shifts from doctrinal argument to a rhetorical exhortation, calling for opponents of the church to cease, marking a transition in the narrative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those around Ananias' is unclear; it may refer to a specific group from Acts or a broader heretical party.","The phrase 'the holy virgin of Christ and pure bride' is ambiguous, possibly referring to the church as the bride of Christ, but the syntax is elliptical."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"Ταῦτα οὕτως λέγοντες καὶ τὰ τούτοις ὅμοια ἀπὸ τῶν θείων γραφῶν * βεβαιῶσαι αὑτούς τε καὶ τοὺς ἀκούοντας ὑμῶν, διδάσκοντες ὁδοποιοῦντες κατηχοῦντες μὴ διαλείπητε οἱ πιστοὶ καὶ ὀρθόδοξοι ταύτην τὴν ἁγίαν πίστιν τῆς καθολικῆς ἐκκλησίας, ὡς παρέλαβεν ἡ ἁγία καὶ μόνη παρθένος τοῦ θεοῦ ἀπὸ τῶν ἁγίων ἀποστόλων τοῦ κυρίου, φυλάττειν. καὶ οὕτως ἕκαστον τῶν κατηχουμένων τῶν μελλόντων τῷ ἁγίῳ λουτρῷ προσιέναι οὐ μόνον ἀπαγγέλλειν ὀφείλετε † τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς ἐν κυρίῳ, ἀλλὰ καὶ διδάσκειν ῥητῶς, ὡς πάντων ἡ αὐτὴ μήτηρ ὑμῶν τε καὶ ἡμῶν, τὸ λέγειν· Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ τε καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, τὸν ἐκ\n\nτοῦ πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου καὶ παθόντα καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρός, καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.","english":"Saying these things and similar things from the divine Scriptures, confirm yourselves and those who hear you, teaching, paving the way, catechizing, do not cease, you faithful and orthodox, this holy faith of the catholic church, as the holy and only virgin of God received it from the holy apostles of the Lord, to guard. And thus each of the catechumens who are about to approach the holy washing, you ought not only to declare the faith to your own sons in the Lord, but also to teach explicitly, as the same mother of all, both yours and ours, to say: We believe in one God, Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, who was born from the Father before all ages, that is, from the substance of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be, both those in the heavens and those on earth; who for us men and for our salvation came down from the heavens and was incarnate from the Holy Spirit and Mary the Virgin and became man, was crucified for us under Pontius Pilate and suffered and was buried, and rose on the third day according to the Scriptures and ascended into the heavens and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead, whose kingdom will have no end.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα οὕτως λέγοντες","severity":"info","text":"The passage shifts from polemic against those who omit Son and Holy Spirit from creation to a positive exhortation to teach the faith, introducing a creedal formula.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καθολικῆς ἐκκλησίας","severity":"info","text":"The phrase 'catholic church' here denotes the universal orthodox church, not a specific denomination, consistent with fourth-century usage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πιστεύομεν ... κρῖναι ζῶντας καὶ νεκρούς","severity":"info","text":"This extended creedal statement echoes the Nicene Creed (325) and its expansion, with phrases like 'light from light' and 'consubstantial with the Father' drawn from that tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἁγίῳ λουτρῷ","severity":"info","text":"The 'holy washing' refers to baptism, which in the fourth century was preceded by a period of catechesis culminating in the recitation of the creed.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὁμοούσιον τῷ πατρί","severity":"info","text":"The term 'homoousios' was a key Nicene term, contested in the fourth century; Epiphanius here affirms it as orthodox, reflecting his anti-Arian stance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς","severity":"caution","text":"The phrase 'to believe in their own sons' is ambiguous; it may mean 'to teach the faith to their own sons' or 'to entrust the faith to their sons'; the English draft takes the former.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς' is ambiguous: it could mean 'to teach the faith to their own sons' or 'to entrust the faith to their sons'; the English draft adopts the teaching interpretation.","The clause 'ὡς πάντων ἡ αὐτὴ μήτηρ ὑμῶν τε καὶ ἡμῶν' is unclear: it may refer to the church as mother of all, or to a specific local church; the translation takes it as the universal church."],"confidence":"high","notes":[]},{"i":178,"ref":"p178","source":"καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τὸ κύριον καὶ ζωοποιόν, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, τὸ σὺν πατρὶ καὶ υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν· εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν, προσδοκῶμεν ἀνάστασιν νεκρῶν καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. ἀμήν. τοὺς δὲ λέγοντας ἦν ποτε ὅτε οὐκ ἦν καὶ πρὶν γεννηθῆναι οὐκ ἦν ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι ἢ ῥευστὸν ἢ ἀλλοιωτὸν τὸν τοῦ θεοῦ υἱόν, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Καὶ αὕτη μὲν ἡ πίστις παρεδόθη ἀπὸ τῶν ἁγίων ἀποστόλων καὶ * ἐν ἐκκλησίᾳ τῇ ἁγίᾳ πόλει ἀπὸ πάντων ὁμοῦ τῶν τότε ἁγίων ἐπισκόπων, ὑπὲρ τριακοσίων δέκα τὸν ἀριθμόν.\n\nἘπειδὴ δὲ ἐν τῇ ἡμετέρᾳ γενεᾷ ἀνέκυψαν ἄλλαι τινὲς αἱρέσεις ἀλλεπάλληλοι, τουτέστιν ἐπὶ χρόνου Οὐαλεντινιανοῦ καὶ Οὐάλεντος τῶν βασιλέων κατὰ τὸ δέκατον αὐτῶν τῆς βασιλείας ἔτος καὶ πάλιν κατὰ τὸ ἕκτον ἔτος Γρατιανοῦ, τουτέστιν ἐν τῷ ἐνενηκοστῷ ἔτει Διοκλητιανοῦ τοῦ τυράννου, τούτου χάριν ὑμεῖς τε καὶ ἡμεῖς καὶ πάντες οἱ ὀρθόδοξοι ἐπίσκοποι καὶ συλλήβδην πᾶσα ἡ ἁγία καθολικὴ ἐκκλησία πρὸς τὰς ἀνακυψάσας αἱρέσεις ἀκολούθως τῇ τῶν ἁγίων ἐκείνων πατέρων προτεταγμένῃ πίστει οὕτως λέγομεν, μάλιστα τοῖς τῷ ἁγίῳ λουτρῷ προσιοῦσιν, ἵνα ἀπαγγέλλωσι καὶ λέγωσιν οὕτως· Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, πάντων ἀοράτων τε καὶ ὁρατῶν ποιητήν·","english":"And in the Holy Spirit, the Lord and life-giver, who proceeds from the Father, who is worshipped and glorified together with the Father and the Son, who spoke through the prophets; in one holy catholic and apostolic church; we confess one baptism for the remission of sins, we look forward to the resurrection of the dead and the life of the age to come. Amen. But those who say there was once when he was not, and before he was begotten he was not, or that he came into being from non-existent things, or from another hypostasis or substance, or that the Son of God is mutable or alterable, these the catholic and apostolic church anathematizes. And this faith was handed down from the holy apostles and in the holy city church by all the holy bishops of that time together, more than three hundred and ten in number.\n\nSince in our generation certain other heresies have arisen one after another, that is, in the time of the emperors Valentinian and Valens in the tenth year of their reign and again in the sixth year of Gratian, that is, in the ninetieth year of the tyrant Diocletian, for this reason you and we and all the orthodox bishops and, collectively, the entire holy catholic church, in accordance with the faith previously set forth by those holy fathers, speak thus against the heresies that have arisen, especially to those approaching the holy bath, so that they may declare and say as follows: We believe in one God, Father Almighty, maker of all things visible and invisible.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ αὕτη μὲν ἡ πίστις παρεδόθη","severity":"info","text":"This passage marks a transition from the Nicene Creed to a later expansion addressing fourth-century heresies, with a chronological note linking the additions to the reigns of Valentinian, Valens, and Gratian.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν τῷ ἐνενηκοστῷ ἔτει Διοκλητιανοῦ","severity":"info","text":"The reference to the 90th year of Diocletian (i.e., from his accession in 284 CE) dates the composition to around 374 CE, aligning with the reigns of Valentinian I and Valens.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοὺς δὲ λέγοντας ἦν ποτε ὅτε οὐκ ἦν","severity":"info","text":"The anathema formula echoes the anti-Arian language of the Nicene Creed (325 CE) and its later expansions, targeting those who deny the Son's eternal existence or affirm a different substance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμπροσκυνούμενον","severity":"info","text":"The term 'συμπροσκυνούμενον' (co-worshipped) emphasizes the equal veneration of the Holy Spirit with Father and Son, a point contested by Pneumatomachian heretics in the late 4th century.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπὲρ τριακοσίων δέκα τὸν ἀριθμόν","severity":"info","text":"The claim of 'more than 310' bishops at Nicaea (traditionally 318) reflects a variant tradition; Epiphanius may be citing a local or earlier source for the council's attendance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἐκκλησίᾳ τῇ ἁγίᾳ πόλει","severity":"caution","text":"The phrase 'in the holy city church' is ambiguous: it may refer to the Church of Jerusalem or to a specific local synod; the text does not specify which city is meant.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἐκκλησίᾳ τῇ ἁγίᾳ πόλει' could refer to Jerusalem or another holy city; the reading assumes Jerusalem based on context.","The number of bishops (over 310) differs from the traditional 318 at Nicaea; the text does not resolve this discrepancy."],"confidence":"high","notes":[]},{"i":179,"ref":"p179","source":"καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ θεοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ, ὁρατά τε καὶ ἀόρατα, τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα τουτέστι γεννηθέντα τελείως ἐκ τῆς ἁγίας Μαρίας τῆς ἀειπαρθένου διὰ πνεύματος ἁγίου, ἐνανθρωπήσαντα τουτέστι τέλειον ἄνθρωπον λαβόντα, ψυχὴν καὶ σῶμα καὶ νοῦν καὶ πάντα εἴ τι ἐστὶν ἄνθρωπος χωρὶς ἁμαρτίας· οὐκ ἀπὸ σπέρματος ἀνδρὸς οὐδὲ ἐν ἀνθρώπῳ γεγονότα, ἀλλ' εἰς ἑαυτὸν σάρκα ἀναπλάσαντα εἰς μίαν ἁγίαν ἑνότητα· οὐ καθάπερ ἐν προφήταις ἐνέπνευσέ τε καὶ ἐλάλησε καὶ ἐνήργησεν, ἀλλὰ τελείως ἐνανθρωπήσαντα· «ὁ γὰρ Λόγος σὰρξ ἐγένετο», οὐ τροπὴν ὑποστὰς οὐδὲ μεταβαλὼν τὴν ἑαυτοῦ θεότητα εἰς ἀνθρωπότητα, εἰς μίαν δὲ συνενώσας ἑαυτοῦ * ἁγίαν τελειότητά τε καὶ θεότητα· εἷς γάρ ἐστιν κύριος Ἰησοῦς Χριστὸς καὶ οὐ δύο, ὁ αὐτὸς θεός, ὁ αὐτὸς ἄνθρωπος, ὁ μὴ σύγχυσιν ἀπεργασάμενος, ἀλλὰ τὰ δύο κεράσας εἰς ἕν· οὐκ εἰς ἀνυπαρξίαν χωρήσας, ἀλλὰ συνδυναμώσας σῶμα γήϊνον τῇ θεότητι εἰς μίαν δύναμιν ἥνωσεν, εἰς μίαν θεότητα συνήγαγεν· εἷς ὢν κύριος εἷς Χριστός, οὐ δύο Χριστοὶ οὐδὲ δύο θεοί. ἐν αὐτῷ σῶμα","english":"and in one Lord Jesus Christ, the Son of God, only-begotten, born of God the Father, that is, from the essence of the Father, God from God, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things were made, both those in the heavens and those on earth, visible and invisible; who for us men and for our salvation came down and was incarnate, that is, was perfectly born of holy Mary the ever-virgin through the Holy Spirit, becoming man, that is, taking a perfect man, soul and body and mind and everything that is man, without sin; not from the seed of a man nor begotten in a man, but having refashioned flesh into himself into one holy unity; not as he inspired and spoke and acted in the prophets, but having become perfectly man; for the Word became flesh, not having undergone change nor having transformed his own divinity into humanity, but having united into one his own holy perfection and divinity; for there is one Lord Jesus Christ and not two, the same God, the same man, who did not produce confusion, but blended the two into one; not having passed into non-existence, but having conjoined an earthly body with the divinity into one power, he united into one divinity; being one Lord, one Christ, not two Christs nor two gods. In him body","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γεννηθέντα ἐκ θεοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός","severity":"info","text":"The phrase 'born of God the Father, only-begotten, that is, from the essence of the Father' explicitly equates 'only-begotten' with derivation from the Father's essence (οὐσία), a key Nicene formulation against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον τῷ πατρί","severity":"info","text":"'Consubstantial with the Father' (ὁμοούσιον) is the central Nicene term (325 CE), asserting the Son's full divinity against Arianism. Epiphanius here reinforces its use in the creedal context of the Ancoratus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ Λόγος σὰρξ ἐγένετο","severity":"info","text":"This is a direct quotation of John 1:14, 'And the Word became flesh'. Epiphanius uses it to support his anti-Apollinarian insistence that Christ's incarnation involved no change in divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The detailed anti-Apollinarian phrasing (e.g., 'perfect man, soul and body and mind') reflects Epiphanius's polemic against Apollinarius of Laodicea, who denied Christ had a human mind. The Ancoratus (374 CE) predates the First Council of Constantinople (381 CE).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a longer creedal confession (the 'Ancoratus creed'), which Epiphanius inserts into his work. It follows the Niceno-Constantinopolitan structure but expands the Christological section with anti-heretical clarifications.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna after 'ἑαυτοῦ' (marked by *), where the sense likely requires a word like 'εἰς' or 'κατὰ'. The English draft supplies 'into one his own holy perfection and divinity', but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'ἑαυτοῦ' leaves the precise syntax of the union of divinity and humanity ambiguous; the translation assumes a missing preposition or participle."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"πνευματικὸν ἐν αὐτῷ θεότης ἀκατάληπτος, τὸ πεπονθὸς μὴ φθαρὲν τὸ ἀπαθὲς ἄφθαρτον, ἀφθαρσία τὸ ὅλον· θεὸς κύριος, καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, μὴ παραλείψας τὴν σάρκα, εἰς ἓν δὲ συνενώσας καὶ εἰς μίαν τὸ ὅλον θεότητα καθεζόμενος ἐν δεξιᾷ τοῦ πατρός.\n\nΟὗτος οὖν ὁ μονογενής, ὁ τέλειος ὁ ἄκτιστος ὁ ἄτρεπτος ὁ ἀναλλοίωτος ὁ ἀπερινόητος ὁ ἀόρατος, ὁ ἐνανθρωπήσας ἐν ἡμῖν καὶ ἀναστὰς πνευματικῶς καὶ «μηκέτι ἀποθνῄσκων», μηκέτι πτωχεύων ὁ «δι' ἡμᾶς πτωχεύσας πλούσιος ὤν», ὁ πνεῦμα ὢν ὅλος, ὁ τὸ σαρκικὸν καὶ τὸ θεϊκὸν ἑνῶν, κύριος εἷς βασιλεὺς Χριστός, ὁ υἱὸς τοῦ θεοῦ, ἐν οὐρανῷ καθεσθεὶς ἐν δεξιᾷ τοῦ πατρὸς «ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας, δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου», φησὶν ἐν τῷ εὐαγγελίῳ «ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν οὐ συναλοιφὴν ἐσήμαινε τὸν υἱὸν τῷ πατρὶ οὐδὲ συναλοιφὴν τὸ πνεῦμα τὸ ἅγιον τῷ πατρὶ καὶ τῷ υἱῷ, ἀλλὰ πατέρα οἶδε πατέρα ἀληθινὸν καὶ ἑαυτὸν ἀληθινὸν ἀπέδειξεν ἐνυπόστατον Λόγον καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐνυπόστατον πνεῦμα καὶ «πνεῦμα ἀληθείας», ἄκτιστον ἄτρεπτον ἀναλλοίωτον· οὐχ ὡς ἵνα τις ὑπονοήσῃ δολίως φερόμενος πρὸς τὴν πίστιν καὶ τοὺς πόδας αὐτοῦ ἀποκρύπτων καὶ δολιευόμενος πρὸς τὴν ἀλήθειαν «ἐτάζει γὰρ καρ81.4 δίας καὶ νεφροὺς ὁ θεός». καὶ λέγει ὁ αἱρετικός· δηλονότι πιστεύω ὅτι ὁ πατὴρ πατὴρ καὶ ὁ υἱὸς υἱὸς καὶ τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα καὶ ὁμολογῶ τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ·","english":"the spiritual in him is an incomprehensible divinity; that which suffered was not corrupted, the impassible is incorruptible, the whole is incorruption; God the Lord, seated at the right hand of the Father, not having abandoned the flesh, but having united it into one and the whole into one divinity, seated at the right hand of the Father.\n\nThis then is the only-begotten, the perfect, the uncreated, the unchangeable, the immutable, the incomprehensible, the invisible, who became incarnate among us and rose spiritually and \"no longer dies,\" no longer is impoverished, he who \"became poor for us, though being rich,\" he who is entirely spirit, he who unites the fleshly and the divine, one Lord, King Christ, the Son of God, seated in heaven at the right hand of the Father \"above every beginning and authority, power and every named name,\" as he says in the Gospel, \"Go and baptize all the nations in the name of the Father and of the Son and of the Holy Spirit.\" And this * and in between † being, it did not signify a blending of the Son with the Father, nor a blending of the Holy Spirit with the Father and the Son, but it knows the Father as true Father, and it demonstrated itself as true, as a hypostatic Word, and its Holy Spirit as a hypostatic Spirit and \"Spirit of truth,\" uncreated, unchangeable, immutable; not so that one might suspect someone acting deceitfully toward the faith and hiding his feet and dealing treacherously toward the truth, \"for God examines hearts and kidneys.\" And the heretic says: evidently I believe that the Father is Father, and the Son is Son, and the Holy Spirit is Holy Spirit, and I confess three hypostases in one essence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνυπόστατον","severity":"info","text":"Epiphanius uses ἐνυπόστατον to assert that the Logos and the Spirit are distinct, real hypostases, not mere modes of the Father. This counters Sabellian modalism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηκέτι ἀποθνῄσκων","severity":"info","text":"The phrase 'no longer dies' echoes a Christological confession, possibly from a baptismal creed or liturgical formula, rather than a direct biblical citation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐτάζει γὰρ καρδίας καὶ νεφροὺς ὁ θεός","severity":"info","text":"This is a paraphrase of Psalm 7:9 (LXX), where God examines hearts and kidneys (i.e., innermost thoughts). Epiphanius uses it to warn against deceit in faith.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ","severity":"info","text":"The heretic's confession of 'three hypostases in one essence' reflects the pro-Nicene formula, but Epiphanius presents it as a deceptive claim by an opponent, likely a semi-Arian or Pneumatomachian.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἀνὰ μέσον † ὂν","severity":"caution","text":"The phrase 'and in between † being' is textually corrupt; the obelus marks a lacuna or uncertain reading. The sense likely contrasts the distinct hypostases with a blending (συναλοιφήν).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν","severity":"caution","text":"The asterisk and obelus in the Greek indicate textual uncertainty. The passage may have suffered scribal corruption, making the precise argument about the Trinity's unity and distinction ambiguous.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ ἀνὰ μέσον † ὂν' is corrupt; the intended meaning may be that the Son and Spirit are intermediate between the Father and creation, or that they are distinct without blending.","The identity of the 'heretic' is not specified; it could be a generic opponent or a specific figure like Eunomius or Macedonius."],"confidence":"medium","notes":[]},{"i":181,"ref":"p181","source":"οὐχ ἑτέραν δὲ λέγω οὐσίαν παρὰ τὴν θεότητα, οὐχ ἑτέραν θεότητα παρὰ τὴν οὐσίαν, ἀλλὰ διὰ τὸ οὕτως ἀκριβοῦν μίαν οὐσίαν καλοῦμεν, ἵνα μὴ ἄλλο καὶ ἄλλο εἶδος εἴπωμεν τῆς θεότητος τῆς τριάδος. κρυπταζόμενος γὰρ ὁ τοιοῦτος ὡς εἶπον ῥᾳδιούργως πάλιν καὶ δολίως λέγει· πιστεύω ὅτι πατὴρ πατήρ, υἱὸς υἱός, πνεῦμα ἅγιον πνεῦμα ἅγιον· ὑπόνοιαν δὲ ἔχει τοιαύτην κεκρυμμένην, ὡς ἀφ' ἡμῶν τὸ θεῖον ἀπεικάσας, λέγων ἐν ἑαυτῷ, ὅτι ὡς ἔχω σῶμα καὶ ψυχὴν καὶ πνεῦμα ἀνθρώπειον, οὕτω καὶ ἡ θεότης. πατὴρ μὲν ὡς εἰπεῖν τὸ εἶδος, υἱὸς δὲ ὡς ἐν τῷ ἀνθρώπῳ ψυχή, πνεῦμα δὲ ὥσπερ τὸ ἐμπνέον διὰ τοῦ ἀνθρώπου. τινὲς γὰρ δολιεύονται καὶ οὕτως νομίζουσι τὴν θεότητα. ἡμεῖς δὲ οὐχ οὕτως ἐμάθομεν, ἀλλ' ἰδοὺ ὁ πατὴρ ἐν οὐρανῷ διὰ φωνῆς μαρτυρεῖ, ἰδοὺ ὁ υἱὸς ἐν Ἰορδάνῃ, ἰδοὺ τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς κατερχόμενον ἐσχηματίζετο· ἀλλὰ καθ' ἑαυτὸ ἐσχηματίζετο, καθ' ἑαυτὸ ὑπόστασις ὄν, οὐκ ἀλλοία παρὰ τὴν τοῦ πατρὸς καὶ υἱοῦ, ἀλλὰ τῆς αὐτῆς οὐσίας, ὑπόστασις ἐξ ὑποστάσεως τῆς αὐτῆς πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. καὶ πάλιν ἑτέρως· ἰδοὺ πατὴρ κάθηται ἐν οὐρανῷ, *. τὸ δὲ κάθηται μὴ πάλιν ὑπολάμβανε ἀνθρωπίνως, ἀλλ' ἀνεκδιηγήτως καὶ ἀκαταλήπτως ἔχε. καὶ οὐκ εἶπεν, ἀνῆλθεν ὁ υἱὸς εἰς τὸν πατέρα, ἀλλ' «ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός». καὶ πάλιν περὶ τοῦ πνεύματος τοῦ ἁγίου λέγων ὁ μονογενὴς ἐδίδασκεν «ἀπέρχομαι, κἀκεῖνος ἐλεύσεται, τὸ πνεῦμα τὸ ἅγιον, τὸ πνεῦμα τῆς ἀληθείας. ἐὰν μὴ ἐγὼ ἀπέλθω, κἀκεῖνος οὐκ ἔρχεται».","english":"I do not say another substance besides the divinity, nor another divinity besides the substance, but to be precise in this way we call it one substance, so that we may not speak of one kind and another kind of the divinity of the Trinity. For such a person, as I said, acting deceitfully and craftily again, says: I believe that Father is Father, Son is Son, Holy Spirit is Holy Spirit; but he has a hidden suspicion of this sort, having likened the divine to ourselves, saying to himself, that as I have a body and a soul and a human spirit, so also does the divinity. The Father is, so to speak, the form, the Son is like the soul in a human, and the Spirit is like that which breathes through a human. For some act deceitfully and think of the divinity in this way. But we have not learned thus; rather, behold the Father in heaven testifies through a voice, behold the Son in the Jordan, behold the Holy Spirit was formed in the form of a dove descending; but it was formed by itself, being a hypostasis by itself, not different from that of the Father and Son, but of the same substance, a hypostasis from the same hypostasis of the Father and Son and Holy Spirit. And again in another way: behold the Father sits in heaven, *. But do not understand \"sits\" again in a human way, but hold it as ineffable and incomprehensible. And he did not say, the Son ascended into the Father, but \"he sat at the right hand of the Father.\" And again, speaking about the Holy Spirit, the Only-begotten taught, \"I go away, and that one will come, the Holy Spirit, the Spirit of truth. If I do not go away, that one does not come.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"Epiphanius insists on one οὐσία (substance) for the Trinity, rejecting any distinction between substance and divinity. This is a standard Nicene formula against Arian subordination.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The Holy Spirit is described as a distinct ὑπόστασις (hypostasis) of the same substance as Father and Son. This reflects the Cappadocian distinction of one οὐσία in three ὑποστάσεις.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός","severity":"info","text":"Epiphanius cites the Son 'sat at the right hand of the Father,' alluding to Psalm 110:1 (LXX 109:1) or Hebrews 1:3, but the exact source is ambiguous.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέρχομαι, κἀκεῖνος ἐλεύσεται","severity":"info","text":"The Only-begotten says 'I go away, and that one will come,' a paraphrase of John 16:7 or 16:13, referring to the coming of the Holy Spirit as the Spirit of truth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἴδει περιστερᾶς","severity":"info","text":"The Holy Spirit descending 'in the form of a dove' recalls the baptism of Jesus (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). Epiphanius uses this to argue the Spirit is a distinct hypostasis, not a mode of the Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"*","severity":"caution","text":"The asterisk in the Greek marks a lacuna or editorial omission in the source edition; the missing text likely contained a scriptural citation or further argument about the Father's sitting.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for 'sat at the right hand of the Father' is not specified; it may be a conflation of Psalm 110:1 and Hebrews 1:3.","The lacuna marked by * leaves the full argument about the Father's sitting incomplete."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"εἰ δὲ ἦν τὸ πνεῦμα συναλοιφὴ αὐτῷ τῷ υἱῷ, οὐκ ἂν ἔλεγεν «ἀπέρχομαι κἀκεῖνος ἔρχεται», ἀλλ' ἵνα δείξῃ. ὑπόστασιν καὶ ὑπόστασιν. μία δέ ἐστι θεότης εἷς θεὸς μία ἀλήθεια.\n\nΚαὶ οὕτω γέγραφα τῷ βουλομένῳ * τὴν τῆς ζωῆς ἡμῶν ἀκολουθίαν καὶ βεβαίαν ὁμολογίαν, τὴν ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν καὶ εὐαγγελίων καὶ ἀποστόλων καὶ ἀπὸ τῶν χρόνων τῶν ἀποστόλων ἕως ἡμετέρων χρόνων ἐν τῇ καθολικῇ ἐκκλησίᾳ ἀχράντως πεφυλαγμένην, ἐπὶ φθόνῳ δὲ ἀκαταστασίας τῆς μιᾶς καὶ\n\nἀληθινῆς πίστεως κατὰ καιρὸν καὶ καιρὸν διὰ τῶν αἱρέσεων τὴν αὐτὴν πίστιν καὶ ἐλπίδα καὶ σωτηρίαν ἡμῶν διωχθεῖσαν, ὑπομείνασαν δὲ ἐν τῇ αὐτῆς ἀληθείᾳ, τῶν αἱρέσεων καθ' ἕκαστον χρόνον ἑαυτὰς χραινου82.3 σῶν καὶ ἀπὸ τῆς ἐκκλησίας ἀπαλλοτριουμένων· ὡς καὶ προσφάτως πάλιν ἀκούομέν τινων τῶν τὰ πρωτεῖα δοκούντων ἀποφέρεσθαι παρά τισι τῶν ἐν Αἰγύπτῳ ἀσκητῶν καὶ Θηβαΐδος καὶ ἄλλων ἄλλοθι κλιμάτων, τὰ ὅμοια τοῖς Ἱερακίταις φρονούντων καὶ λεγόντων ἀνάστασιν μὲν τῆς ἡμετέρας σαρκός, οὐ ταύτης δέ, ἀλλ' ἄλλης τινὸς ἀντ' αὐτῆς, ὡς ἐκτραπέντων τῶν τοιούτων καὶ εἰς μύθους ἐκτρεψάντων τὴν τοῦ θεοῦ ἀλήθειαν καὶ τὴν βεβαίαν ἡμῶν ἐλπίδα. διὸ καὶ περὶ τούτου ἀναγκαζόμεθα αὖθις λέγειν. Ἄπιστοι μὲν γὰρ ἀρνοῦνται τὸ πᾶν τῆς ἀναστάσεως, κακόπιστοι δὲ συρφετωδῶς καὶ ἀνοήτως τῆς κατὰ ἀλήθειαν ἐλπίδος ἐκπεπτώκασι τῷ οὕτω νοεῖν περὶ τῆς ἀναστάσεως. καὶ Ἕλληνες μὲν οἱ τελείως ἀρνούμενοι τὴν ἀνάστασιν διὰ τὴν ἀσέβειαν τοῦ πλήθους τῶν παρ' αὐτοῖς γινομένων ἀνομημάτων·","english":"If the Spirit were a coalescence with the Son himself, he would not have said, \"I go away, and that one comes,\" but rather to show hypostasis and hypostasis. Yet there is one divinity, one God, one truth.\n\nAnd thus I have written for whomever wishes the sequence of our life and the firm confession, that which has been preserved immaculately in the catholic church from the law and the prophets and the gospels and the apostles and from the times of the apostles up to our own times, while the same faith and hope and our salvation have been persecuted from time to time through the heresies out of envy of the instability of the one and true faith, yet have endured in their truth, the heresies in each period defiling themselves and being alienated from the church. As also recently we hear of some who seem to carry off the first places among certain ascetics in Egypt and the Thebaid and in other regions elsewhere, holding views similar to the Hieracites and saying that there is a resurrection of our flesh, but not of this one, rather of some other in its place, such persons having turned aside and twisted the truth of God and our firm hope into myths. For this reason we are compelled to speak again about this. For the faithless deny the whole of the resurrection, while the ill-faithful have fallen away from the true hope in a vulgar and senseless manner by thinking thus about the resurrection. And the Greeks, who completely deny the resurrection because of the impiety of the multitude of lawless deeds committed among them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συναλοιφή","severity":"info","text":"συναλοιφή (coalescence) is a technical term used by Epiphanius to reject the idea that the Holy Spirit is merely a fusion with the Son, emphasizing distinct hypostases.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασιν","severity":"info","text":"ὑπόστασιν (hypostasis) here denotes individual reality or person, distinct from οὐσία (substance), a key distinction in Trinitarian theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέρχομαι κἀκεῖνος ἔρχεται","severity":"info","text":"The phrase 'I go away, and that one comes' likely alludes to John 16:7 or similar passages about the Spirit's coming, though not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερακίταις","severity":"info","text":"Hieracites were a 4th-century ascetic group in Egypt, associated with Hieracas, who held unorthodox views on resurrection, denying the resurrection of the same flesh.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from a Trinitarian argument to a defense of the resurrection, linking the two by the theme of preserving orthodox faith against heresies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Epiphanius's reference to contemporary ascetics in Egypt and the Thebaid shows his engagement with living controversies, reflecting the Ancoratus's role as a manual against current heresies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'some who seem to carry off the first places' is unclear; they may be specific leaders among Egyptian ascetics.","The phrase 'ἀπέρχομαι κἀκεῖνος ἔρχεται' is not a verbatim biblical quote; its source is uncertain."],"confidence":"high","notes":[]},{"i":183,"ref":"p183","source":"μισοῦσι γὰρ τὴν ἀνάστασιν δι' ἣν μέλλουσιν αἰσχύνην ὑφίστασθαι ἐν τῇ ἀναστάσει, τὸν θεὸν ἀγνοήσαντες καὶ τὰς αὐτοῦ ἐντολάς· πλὴν ὅτι ἀναστήσονται, κἂν μὴ βούλωνται. αὐτὴ γὰρ ἡ κτίσις διαρρήδην αὐτοὺς ἐλέγχει, ὑποφαίνουσα καθ' ἑκάστην ἡμέραν ἀναστάσεως τὸ εἶδος. δύνει γὰρ ἡ ἡμέρα καὶ νεκρῶν αἰνιττόμεθα τὸν τρόπον, κοιμισμὸν αἰνιττομένης τῆς νυκτός· ἀνατέλλει ἡ ἡμέρα ἡμᾶς διυπνίζουσα καὶ ἀναστάσεως ὑποδεικνύουσα τὸ σημεῖον. δρέπονται οἱ καρποὶ καὶ ἡ στάσις τῶν ὄντων ἐκτέμνεται, τῆς ἡμῶν ἐντεῦθεν ἀπαλλαγῆς ὁριζομένου τοῦ προσώπου. σπείρεται ἡ γῆ καὶ βλαστάνει, * ὅτι τὰ τεθαμμένα μετὰ τὴν τομὴν ἀναστήσεται. ἀκρὶς τελευτᾷ, θάψασα τὸ ἐξ αὐτῆς ἀποβληθὲν κύημα ἐν τῇ γῇ καὶ μετὰ καιρὸν ἡ γῆ ἀποδίδωσι τὰ τεθαμμένα· τὰ σπέρματα τῶν γενημάτων σπείρεται καὶ πρῶτον ἀποθνῄσκει ἔπειτα τελεσφορεῖται· «ἐὰν γὰρ μὴ ἀποθάνῃ, οὐ ζωογονεῖται». σφραγῖδας ἐν ἡμῖν ὁ θεὸς ἐποίησε διὰ τῶν ὀνύχων δέκα καὶ δέκα ἀναστάσεως, μαρτυρούσας περὶ τῆς ἡμῶν ἐλπίδος. ἀλλὰ καὶ ὡς διὰ στεφάνου ἐπὶ τῆς κεφαλῆς διὰ τῆς τριχὸς τὴν ἡμῶν ἀνάστασιν ἐκήρυξε. τὸ γὰρ δοκοῦν ἐν ἡμῖν νεκρὸν σῶμα, τουτέστι τρίχες καὶ ὄνυχες, καθ' ἑκάστην τεμνόμεναι καὶ τεμνόμενοι αὖθις θάλλουσι, σημαίνουσαι τῆς ἀναστάσεως τὴν ἐλπίδα.","english":"They hate the resurrection because of the shame they are about to suffer at the resurrection, having ignored God and his commandments; but they will rise, even if they do not wish it. For creation itself refutes them plainly, revealing the form of resurrection each day. For the day sets, and we are given a hint of the manner of the dead, the night hinting at sleep; the day rises, waking us and showing the sign of resurrection. Fruits are plucked, and the state of existing things is cut off, the face of our departure from here being defined. The earth is sown and sprouts, because what is buried after the cutting will rise. A locust dies, having buried its rejected offspring in the earth, and after a time the earth gives back what was buried; the seeds of crops are sown and first die, then come to full growth; \"for if it does not die, it is not brought to life.\" God has made seals in us through the ten nails and ten [toenails] of resurrection, bearing witness to our hope. But also, as through a crown on the head, through the hair he proclaimed our resurrection. For what seems in us to be dead body, that is, hair and nails, cut and cut again each day, yet again flourish, signifying the hope of resurrection.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μισοῦσι γὰρ τὴν ἀνάστασιν","severity":"info","text":"Epiphanius argues that those who deny the resurrection do so out of fear of future shame, but creation itself provides daily evidence for it.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν γὰρ μὴ ἀποθάνῃ, οὐ ζωογονεῖται","severity":"info","text":"This phrase echoes a proverbial or scriptural idea (cf. John 12:24 or 1 Corinthians 15:36), though not a direct quotation; Epiphanius uses it to illustrate death as necessary for new life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφραγῖδας ... διὰ τῶν ὀνύχων δέκα καὶ δέκα","severity":"info","text":"Epiphanius interprets fingernails and toenails as 'seals' of resurrection, a natural symbol of renewal after cutting; this reflects a common patristic typology of bodily parts as signs of eschatological hope.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτὴ γὰρ ἡ κτίσις ... ἐλέγχει","severity":"info","text":"The passage moves from a general claim about resurrection to a series of natural analogies (day/night, plants, locust, seeds, nails, hair), each reinforcing the same point.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀκρὶς τελευτᾷ, θάψασα ...","severity":"info","text":"The locust burying its offspring and the earth returning them parallels the seed metaphor; similar natural arguments for resurrection appear in authors like Irenaeus and Tertullian.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς ἡμῶν ἐντεῦθεν ἀπαλλαγῆς ὁριζομένου τοῦ προσώπου","severity":"caution","text":"The phrase 'the face of our departure from here being defined' is ambiguous; it may refer to the appearance of death or to the definition of the human condition after death.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἡμῶν ἐντεῦθεν ἀπαλλαγῆς ὁριζομένου τοῦ προσώπου' is syntactically unclear; it may mean 'the face of our departure from here being defined' or 'the person of our departure being defined'.","The locust example (ἀκρὶς τελευτᾷ) is unusual; it may refer to a specific natural observation or be a textual corruption."],"confidence":"high","notes":[]},{"i":184,"ref":"p184","source":"Καὶ ἀμύθητα ἔστιν εἰπεῖν εἰς πληροφορίαν τῶν ἀπίστων ἐξ ὑποδειγμάτων. ἀλλ' οὐκ ἔπεισε τούτους ἡ φάττα τὸ ὄρνεον οὐδὲ ὁ μυωξὸς τὸ ζῷον. ἀποθνῄσκει γὰρ τὸ τοιοῦτον ἑξάμηνον καὶ ἡ φάττα ἡμέρας τεσσαράκοντα, καὶ αὖθις μετὰ τοὺς καιροὺς αὐτῶν ἀναβιοῦσι. κάνθαροι δὲ μέλλοντες τελευτᾶν ἐπὶ σφαῖραν τῆς κόπρου ἑαυτοὺς κρύβουσι, θάψαντες τὴν τοιαύτην σφαῖραν ἐν τῇ γῇ καὶ καταχώσαντες, καὶ οὕτως ἐκ τῆς αὐτῶν ἰκμάδος αὖθις εὑρίσκονται, ἀναβιοῦντες ἐξ αὐτῶν τῶν λειψάνων. περὶ δὲ τοῦ φοίνικος τοῦ Ἀραβικοῦ ὀρνέου περισσόν μοι τὸ λέγειν. ἤδη γὰρ εἰς ἀκοὴν ἀφῖκται πολλῶν πιστῶν τε καὶ ἀπίστων. ἡ δὲ κατ' αὐτὸν ὑπόθεσις τοιάδε φαίνεται· πεντακοσιοστὸν ἔτος διατελῶν ἐπὰν γνοίη τὸν καιρὸν τῆς αὐτοῦ τελευτῆς ἐνστάντα, σηκὸν μὲν ἐργάζεται ἀρωμάτων καὶ φέρων ἔρχεται εἰς πόλιν τῶν Αἰγυπτίων Ἡλιούπολιν οὕτω καλουμένην, Ὢν δ' ἑρμηνευομένην ἀπὸ τῆς Αἰγυπτιακῆς διαλέκτου καὶ Ἑβραΐδος, καὶ ταρσοῖς ἰδίοις τὰ στήθη τὰ ἑαυτοῦ μαστίξας πολλά, πῦρ ἀπὸ τοῦ σώματος αὐτοῦ προφερόμενος ἐμπίπρησι τὴν ὑποκειμένην ὕλην τῷ τόπῳ καὶ οὕτως ἑαυτὸν ὁλοκαυτοῖ καὶ πάσας τὰς σάρκας αὐτοῦ σὺν ὀστέοις ἐκτεφροῦται. ἐκ θεοῦ δὲ οἰκονομίας νέφος ἀποστέλλεται καὶ ὑετίζει καὶ κατασβεννύει τὴν τὸ σῶμα τοῦ ὀρνέου καταδαπανήσασαν φλόγα, νεκροῦ μὲν ἤδη ὄντος τοῦ ὀρνέου καὶ ὀπτηθέντος ἀκρότατα·","english":"And there are countless things to say for the assurance of the unbelievers from examples. But the ringdove, the bird, and the dormouse, the animal, have not persuaded them. For that creature dies for six months, and the ringdove for forty days, and again after their seasons they revive. And dung beetles, when about to die, hide themselves in a ball of dung, burying that ball in the earth and covering it, and thus from their own moisture they are found again, reviving from their own remains. But concerning the phoenix, the Arabian bird, it is superfluous for me to speak. For it has already come to the hearing of many, both believers and unbelievers. And the account concerning it appears as follows: when it has completed five hundred years, if it perceives that the time of its death has come, it makes a pyre of spices and, carrying it, comes to the city of the Egyptians called Heliopolis, which is interpreted as On from the Egyptian and Hebrew language, and with its own wings it beats its own breast many times, and producing fire from its body, it ignites the material placed in the place, and thus it cremates itself, and all its flesh together with its bones is reduced to ash. But by divine economy a cloud is sent and rains and extinguishes the flame that consumed the body of the bird, the bird being already dead and thoroughly roasted.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"φάττα","severity":"info","text":"The ringdove (φάττα) was a common symbol of resurrection in early Christian literature, often cited alongside the phoenix as a natural proof of bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μυωξός","severity":"info","text":"The dormouse (μυωξός) was believed to hibernate for six months, a phenomenon used by patristic authors as an analogy for death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φοῖνιξ","severity":"info","text":"The phoenix legend, widespread in antiquity, was adopted by early Christian apologists (e.g., Clement of Rome, 1 Clem. 25) as a type of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὢν","severity":"info","text":"Epiphanius glosses Heliopolis as 'On' (Ὢν), noting its derivation from both Egyptian and Hebrew; this reflects his interest in etymological explanation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a series of natural examples (ringdove, dormouse, dung beetle, phoenix) intended to persuade unbelievers of the resurrection, following the previous passage's argument from daily cycles.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The phoenix account here closely parallels that in 1 Clement 25, suggesting Epiphanius drew on a common apologetic tradition; the detail of divine economy (ἐκ θεοῦ οἰκονομίας) is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":185,"ref":"p185","source":"σβεσθείσης δὲ τῆς φλογὸς λείψανα τῆς σαρκὸς αὐτοῦ ἔτι ὠμὰ περιλείπεται καὶ πρὸς μίαν ἡμέραν ἀφανισθέντα σκώληκα γεννᾷ· ὁ σκώληξ πτεροφυεῖ νεοττὸς γενόμενος, τῇ δὲ τρίτῃ ἡμέρᾳ ἁδρύνεται καὶ ἁδρυνθεὶς τοῖς τῷ τόπῳ ἐξυπηρετουμένοις ἑαυτὸν ἐμφανίζει καὶ αὖθις ἀνατρέχει εἰς τὴν ἰδίαν πατρίδα καὶ ἀναπαύεται. Θαυμάσαι δέ μοι ἔπεισι περὶ τῆς τῶν ἀπίστων Ἑλλήνων καὶ ἄλλων βαρβάρων ἠπατημένης κατὰ πάντα διανοίας, ὡς ἐν τοῖς αὐτῶν μύθοις οὐκ αἰσχύνονται ἀνάστασιν πάντῃ σημαίνειν καὶ περὶ ἀνα85.2 στάσεως πολλάκις ᾄδειν, ὡς οἱ μῦθοι αὐτῶν ἀναγράφουσιν Ἄλκηστιν μὲν τελευτήσασαν τὴν Πελίου ὑπὲρ τοῦ ἀνδρὸς αὐτῆς Ἀδμήτου καὶ ὑπὸ τοῦ Ἡρακλέος μετὰ τριήμερον ἐγηγερμένην καὶ ἀπὸ τῶν ἀδύτων ἀνενηνεγμένην, Πέλοπά τε τὸν Ταντάλου μετὰ τὸ κρεωνομηθῆναι τοῖς ψευδωνύμοις αὐτῶν θεοῖς ὑπὸ τοῦ ἰδίου πατρός· Ἀμφιάρεως ὁ τοῦ Οἰκλέους ὑπὸ τοῦ Ἀσκληπιοῦ ἀναζωογονηθείς, Γλαῦκος ὁ Μίνωος ὑπὸ Πολυείδου τοῦ Κοιράνου βοτάνῃ τινὶ ἀναζωοποιηθείς, Κάστωρ διὰ Πολυδεύκην τὸν ἀδελφὸν αὐτοῦ, ὃς ἑκὼν αὐτῷ τὴν ζωὴν παρ' ἡμέραν ἀλλάσσειν εἵλετο, καὶ ὁ Πρωτεσίλαος διὰ Λαοδάμειαν. ἀλλὰ καὶ Σίσυφον καὶ Τάνταλον καὶ τὰς Καυκάσου θυγατέρας, ἃς Ἐριννύας κεκλήκασι, καὶ Τειρεσίαν ἅμα τούτοις κατατεταρταρῶσθαι δώσοντας δίκην ἐκεῖσε, τὸν μὲν διὰ πέτρας τὸν δὲ ὑπὸ τροχόν, καὶ ἄλλους ἄλλως τετιμωρῆσθαι καὶ ἔτι ὑπάρχειν ἐν τιμωρίᾳ, ὡς μὴ εἰς ἀνυπαρξίαν κεχωρηκότας, ὑπάρχοντας δὲ ἐν σώμασιν. εἰ μὴ γὰρ σώματα εἶχον, πῶς ὑπὸ πέτραν καὶ τροχὸν τιμωρίαις παρεδίδοντο;","english":"When the flame was extinguished, remnants of his flesh still raw remain, and after vanishing for a single day, they generate a worm; the worm grows wings, becoming a fledgling, and on the third day it matures, and having matured, it reveals itself to those who serve the place, and again runs up to its own homeland and rests. I am moved to wonder at the utterly deceived mind of the unbelieving Greeks and other barbarians, how in their myths they are not ashamed to signify resurrection entirely and often sing about resurrection, as their myths record: Alcestis, daughter of Pelias, who died for her husband Admetus and was raised by Heracles after three days and brought back from the innermost sanctuary; Pelops, son of Tantalus, after being butchered for their falsely named gods by his own father; Amphiaraus, son of Oicles, revived by Asclepius; Glaucus, son of Minos, revived by Polyidus, son of Coeranus, with some herb; Castor, through his brother Polydeuces, who willingly chose to exchange life with him day by day; and Protesilaus, through Laodameia. But also Sisyphus and Tantalus and the daughters of Caucasus, whom they have called Erinyes, and Teiresias along with them, are confined in Tartarus paying penalty there, the one under a rock, the other under a wheel, and others punished in various ways and still existing in punishment, as not having passed into non-existence, but existing in bodies. For if they did not have bodies, how would they be subjected to punishments under a rock and a wheel?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σβεσθείσης δὲ τῆς φλογὸς λείψανα τῆς σαρκὸς αὐτοῦ ἔτι ὠμὰ περιλείπεται","severity":"info","text":"The subject of the resurrection analogy is ambiguous: the masculine pronoun 'αὐτοῦ' likely refers to the phoenix, a common patristic symbol, though the bird is not named in this passage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄλκηστιν","severity":"info","text":"Epiphanius lists Greek myths of resurrection (Alcestis, Pelops, etc.) to argue that pagans accept bodily return from death, contradicting their disbelief in Christian resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κάστωρ διὰ Πολυδεύκην","severity":"info","text":"The Castor and Polydeuces myth, where brothers share immortality alternately, parallels the Christian idea of resurrection but is dismissed as pagan fiction.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θαυμάσαι δέ μοι ἔπεισι","severity":"info","text":"This phrase marks a transition from natural examples (phoenix, ringdove) to a polemical catalog of pagan myths, highlighting Epiphanius's rhetorical strategy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰς Καυκάσου θυγατέρας, ἃς Ἐριννύας κεκλήκασι","severity":"caution","text":"Epiphanius conflates the Erinyes (Furies) with daughters of Caucasus, a likely error or syncretism; standard mythography does not identify them as such.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνάστασιν","severity":"info","text":"Epiphanius uses pagan resurrection myths to argue for the plausibility of Christian resurrection, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the creature whose flesh remains after the flame is not explicitly stated; it is likely the phoenix, but the text does not name it.","The phrase 'τὰς Καυκάσου θυγατέρας' may be a corruption or conflation; standard mythology does not associate the Erinyes with Caucasus."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"καὶ πολλὰ ἔστιν περὶ τούτων λέγειν εἰς παράστασιν τῆς ἐν ἡμῖν πίστεως, ἔλεγχον δὲ τὸν πρὸς αὐτούς. Ἀλλὰ καὶ οἱ ἐκ τῶν αἱρέσεων ὁρμώμενοι ἀδελφὰ τούτοις ᾄδουσι καὶ συνῳδὰ τῆς ἀπιστίας ἐν τῷ τινὰς μὲν τῶν αἱρετικῶν, τῶν Μανιχαίων φημί, λέγειν οὐ σώματος, ἀλλὰ ψυχῆς ἀνάστασιν ἔσεσθαι, ὡσαύτως δὲ καὶ τοὺς προειρημένους Ἕλληνας τὸ αὐτὸ νομίζειν τε καὶ συνδοξάζειν, ὡς εἶναι τὸν λόγον αὐτῶν ληρώδη μᾶλλον ἤπερ ἐκ συνέσεως προβαλλόμενον. ἐὰν γὰρ ἀνάστασιν εἴπωσιν αἱ αἱρέσεις καὶ ὅλως ἀνάστασιν ἡγοῦνται, περὶ ψυχῶν δὲ τοῦτο ὁρίζωνται, εὔηθές ἐστι τὸ τοιοῦτον. πῶς γὰρ ψυχὴ ἀναστήσεται ἡ μὴ πεπτωκυῖα; οὐ γὰρ θάπτομεν τὰς ψυχὰς ἐν τοῖς μνημείοις, ἀλλὰ τὰ σώματα. ψυχαὶ γὰρ οὐ πίπτουσιν, ἀλλ' αἱ σάρκες· ὡς καὶ ἡ συνήθεια εἴωθε καλεῖν τὰ νεκρὰ σώματα πτώματα. τοίνυν εἰ ἀνάστασις παρ' αὐτοῖς ὁμολογεῖται, παντί τῳ δῆλόν ἐστιν ὅτι οὐ ψυχῆς, ἀλλὰ σώματος τοῦ πεπτωκότος. Ἕλληνες δὲ πάλιν ἐλέγχονται οἱ τὸ πᾶν τῆς ἀναστάσεως ἀρνούμενοι. ἀποφέροντες γὰρ εἰς τὰ μνήματα βρώματά τε καὶ πόματα ἐν ταῖς πανδήμοις καλουμέναις ἡμέραις ὁλοκαυτοῦσι μὲν τὰ ἐδέσματα σπένδουσι δὲ τοὺς οἴνους, μηδὲν μὲν τοὺς νεκροὺς ὠφελοῦντες ἑαυτοὺς δὲ μᾶλλον βλάπτοντες. πλὴν ἀναγκάζονται ἀπὸ τῆς συνηθείας ὁμολογεῖν τὴν τῶν νεκρῶν ἀνάστασιν. ἔνθα γὰρ ἐτέθη τὰ σώματα τῶν τελευτησάντων παραγίνονται καὶ προσφωνοῦσι τοῖς τεθαμμένοις νεκροῖς ἐξ ὀνόματος· ἀνάστα, φάσκοντες, ὁ δεῖνα, φάγε καὶ πίε καὶ εὐφράνθητι.","english":"And there is much to say about these matters for the demonstration of the faith within us, and for refutation against them. But also those who come from the heresies sing things akin to these and in harmony with unbelief, in that some of the heretics, I mean the Manichaeans, say that there will be a resurrection not of the body but of the soul, and likewise the aforementioned Greeks think and concur in the same opinion, so that their argument is more foolish than one put forward from understanding. For if the heresies speak of resurrection and at all conceive of resurrection, but define this concerning souls, such a thing is foolish. For how will a soul rise that has not fallen? For we do not bury souls in the tombs, but bodies. For souls do not fall, but flesh does; as custom is wont to call dead bodies \"fallings.\" Therefore, if resurrection is acknowledged by them, it is clear to everyone that it is not of the soul, but of the body that has fallen. But the Greeks are again refuted, who deny the whole of resurrection. For they bring to the tombs foods and drinks on the so-called public days, burning the edibles and pouring out the wines, benefiting the dead not at all but rather harming themselves. Nevertheless, they are compelled by custom to acknowledge the resurrection of the dead. For where the bodies of the deceased are placed, they come and address the buried dead by name, saying, \"Arise, so-and-so, eat and drink and be merry.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περὶ τούτων","severity":"info","text":"The phrase 'concerning these matters' refers back to the preceding discussion of the phoenix as a type of resurrection, which Epiphanius uses to argue for bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πτώματα","severity":"info","text":"Epiphanius plays on the Greek word πτῶμα (falling, corpse) to argue that resurrection (ἀνάστασις) must be of the body, since only bodies 'fall' and are buried.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίων","severity":"info","text":"The Manichaeans, a dualistic sect, denied bodily resurrection, holding that only the soul would be freed from matter. Epiphanius here conflates their view with that of pagan Greeks.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πανδήμοις καλουμέναις ἡμέραις","severity":"info","text":"The 'so-called public days' refer to Greco-Roman festivals like the Anthesteria or Parentalia, when offerings were made to the dead at tombs, a practice Epiphanius cites as implicit belief in resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕλληνες δὲ πάλιν ἐλέγχονται","severity":"info","text":"This sentence marks a shift from refuting heretics (Manichaeans) to refuting Greeks, using their own funerary customs as evidence that they unconsciously affirm bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνάστα, φάσκεοντες","severity":"info","text":"Epiphanius quotes a formulaic address to the dead ('Arise, so-and-so, eat and drink'), which he treats as an unwitting confession of resurrection, a rhetorical trope found in early Christian apologetic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ ἐκ τῶν αἱρέσεων ὁρμώμενοι' could refer broadly to heretics or specifically to Manichaeans; Epiphanius clarifies with 'τῶν Μανιχαίων φημί'."],"confidence":"high","notes":[]},{"i":187,"ref":"p187","source":"καὶ εἰ μὲν τὰς ψυχὰς ἐκεῖσε νομίζουσιν ἐμπαραμένειν, ἔνθα τὰ λείψανα τῶν τελευτησάντων τέθαπται, ἀγαθή τις τοιαύτη περὶ τῶν ψυχῶν προσδοκία· ἐμπαραμένουσι γὰρ τὴν ἡμέραν τὴν μέλλουσαν καὶ τὴν ἀνάστασιν τῆς παλιγγενεσίας, ἕως τὰ σύνθετα καὶ σύζυγα αὐτῶν ἀπολάβωσι σώματα, εἰ καὶ βδελύττονται οἱ τῶν Ἑλλήνων παῖδες τὴν σάρκα ὡς φαύλην οὖσαν καὶ τέλεον ἀφανιζομένην καὶ ἐλπίδα μὴ ἔχουσαν ἀναβιώσεως. εἰ δὲ μὴ τούτῳ τῷ τρόπῳ τοῦτο ποιοῦσι, τίνι τῷ λόγῳ τὰς βελτίους ψυχὰς τῆς τῶν σωμάτων οὐσίας μνήμασιν ἐγκαταδέοντες καταδίκῃ μᾶλλον περιβάλλουσι τῇ ὑπολήψει, ὁριζόμενοι\n\nαὐτὰς προσεδρεύειν τοῖς τετελευτηκόσι λειψάνοις; ἢ ἐπὶ ποίᾳ προσ86.8 δοκίᾳ ἐλπίδος παραγίνονται, λεγέτωσαν; ἀλλὰ δῆλον ὅτι οὐ τὰς ψυχὰς νομίζουσιν εἶναι ἐν μνήμασιν, ἀλλ' ἐν ταμιείοις τισὶν ἐκ θεοῦ ἑκάστῃ ψυχῇ ἀποτεταγμένοις, κατ' ἀξίαν ὧν ἐν βίῳ ἔδρασάν τε καὶ ἐπολιτεύσαντο· τὰ δὲ σώματα ἰδίαις χερσὶν ἕκαστος τοῦ πέλας ἐν ταῖς θήκαις τῶν σωμάτων εἴτουν ὀστέων κατέθεντο. εὔηθες δ' ἂν εἴη παρὰ πᾶσιν εἶναι τὴν μίαν ὑπόληψιν τούτων καὶ ἀκολουθίαν ὡς ἐκ πανταχόθεν ὡμολόγηται, παρὰ δὲ τοῖς ἀπίστοις τοὐναντίον τὰ ἀληθινὰ ἐξαρνεῖσθαι καὶ τὰ ἐν θεῷ δυνατὰ εἰς ἐλπίδας παρ' αὐτοῖς μὴ κεκρατύνθαι.","english":"If they suppose that souls remain there where the remains of the departed are buried, that is a good expectation concerning souls: for they remain until the coming day and the resurrection of regeneration, until they receive their composite and yoked bodies, even if the children of the Greeks abhor the flesh as being base and utterly annihilated and having no hope of revival. But if they do not do this in this manner, by what reasoning do they bind the better souls, of the substance of bodies, to tombs, rather enveloping them in condemnation by the supposition, defining that they attend the remains of the departed? Or on what expectation of hope do they come, let them say? But it is clear that they do not suppose the souls to be in tombs, but in some treasuries assigned by God to each soul, according to the worth of what they did and how they conducted themselves in life; but the bodies each person laid with his own hands in the repositories of bodies, that is, of bones, for his neighbor. It would be naive for there to be one single supposition and sequence of these matters among all, as if agreed upon from all sides, while among the unbelievers the opposite is the case: to deny the true things and for the things possible in God not to be confirmed in hopes among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἀνάστασιν τῆς παλιγγενεσίας","severity":"info","text":"The phrase 'resurrection of regeneration' links the concept of bodily resurrection to a new creation, a key point in Epiphanius' anti-heretical argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παλιγγενεσίας","severity":"info","text":"παλιγγενεσία (palingenesia) is a technical term for rebirth or regeneration, used in early Christian theology to denote the final resurrection and renewal of the body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἑλλήνων παῖδες","severity":"info","text":"'Children of the Greeks' refers to pagan Greek philosophers, who typically denied bodily resurrection and viewed the flesh as base and perishable.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν ταμιείοις τισὶν ἐκ θεοῦ ἑκάστῃ ψυχῇ ἀποτεταγμένοις","severity":"info","text":"The idea of souls assigned to 'treasuries' by God parallels Platonic and later Christian notions of intermediate states or rewards for souls based on earthly conduct.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν ... εἰ δὲ μὴ","severity":"info","text":"The passage uses a conditional structure (if ... but if not) to contrast two possible views on the location of souls, then dismisses both as inconsistent with Christian truth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βδελύττονται οἱ τῶν Ἑλλήνων παῖδες τὴν σάρκα","severity":"info","text":"Epiphanius' critique of Greek disdain for the flesh reflects a common patristic polemic against Platonic dualism, which influenced later Christian debates on resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 86.8 has a possible textual break or lacuna; the phrase 'προσ86.8 δοκίᾳ' may indicate a manuscript issue, but the sense is clear from context."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"Ἀλλὰ περὶ τούτων ἱκανὰ νομίζω εἰρῆσθαι, ἐκ τῶν πολλῶν παραδειγμάτων ὀλίγα ἡμῶν παραθέντων. περὶ δὲ τῶν δοκούντων Χριστιανῶν εἶναι, Ὠριγένει δὲ πειθομένων καὶ τὴν μὲν τῶν νεκρῶν ἀνάστασιν ὁμολογούντων σαρκός τε τῆς ἡμετέρας καὶ σώματος τοῦ κυρίου τοῦ ἁγίου ἐκείνου τοῦ ἀπὸ Μαρίας ἀνειλημμένου, ταύτην δὲ τὴν σάρκα λεγόντων μὴ ἐγείρεσθαι, ἀλλ' ἄλλην ἀντὶ ταύτης ἐκ θεοῦ δίδοσθαι, πῶς οὐχὶ μᾶλλον τῶν ἄλλων εἴποιμεν ἀσεβεστέραν ἔχειν ὑπόληψιν καὶ εὐηθεστέραν τῆς παρ' Ἕλλησι καὶ ταῖς λοιπαῖς αἱρέσεσιν ὑπονοίας; πρῶτον μὲν γὰρ εἰ ἄλλη ἀντὶ ταύτης ἐγείρεται κατὰ τὸν αὐτῶν λόγον, οὐ δικαία ἡ τοῦ θεοῦ κρίσις κατὰ τὸν αὐτῶν μῦθον, ἄλλην σάρκα κρίνουσα ἀντὶ τῆς ἁμαρτησάσης ἢ ἄλλο σῶμα φέρουσα εἰς δόξαν κληρονομίας βασιλείας οὐρανῶν ἀντὶ τοῦ ἐν νηστείαις καὶ ἀγρυπνίαις καὶ διωγμοῖς ὑπὲρ ὀνόματος θεοῦ κεκμηκότος σώματος. πῶς δὲ καὶ ψυχὴ κριθήσεται μόνη κατὰ τὸν λόγον τῶν αἱρέσεων, μὴ παρόντος τοῦ συναμαρτήσαντος σώματος; ἀντείπῃ γὰρ ἡ τοιαύτη ψυχὴ τῇ τοῦ θεοῦ κρίσει, φάσκουσα τοῦ σώματος γεγε87.5 νῆσθαι τὰ ἁμαρτήματα. ἔχει γὰρ καὶ τὴν ἀπόδειξιν κατὰ τὸν τῶν φιλονεικίᾳ φερομένων λόγον καὶ μὴ ἀληθείᾳ. δύναται γὰρ λέγειν· οὐκ ἐγὼ ἥμαρτον, ἀλλὰ τὸ σῶμα. ἐξότου γὰρ ἐξῆλθον ἐκ τοῦ σώματος, οὔτε ἐπόρνευσα οὔτε ἐμοίχευσα, οὐκ ἔκλεψα οὐκ ἐφόνευσα οὐκ εἰδωλολάτρησα οὔ τι τῶν κακῶν καὶ ἀνηκέστων εἰργασάμην. καὶ εὔλογος εὑρεθήσεται ἡ αὐτῆς ἀπολογία. εὐλόγως δὲ αὐτῆς ἀπολογουμένης τί ἐροῦμεν; ἀργὴ ἆρα ἡ τοῦ θεοῦ κρίσις; ἀλλ' «ἀδίκως ἐπιφέρει τὴν ὀργὴν ὁ θεὸς κατὰ τῶν ἀνθρώπων; μὴ γένοιτο».","english":"But concerning these matters I consider enough to have been said, having set forth a few from among many examples. As for those who seem to be Christians but are persuaded by Origen, and who confess the resurrection of the dead—both of our flesh and of that holy body of the Lord taken from Mary—yet say that this flesh is not raised, but another is given in its place by God, how can we not say that they hold a more impious and foolish notion than that found among Greeks and the other heresies? For first, if another flesh is raised in place of this one according to their account, then God’s judgment is not just, according to their myth, judging another flesh instead of the one that sinned, or bringing another body into the glory of the inheritance of the kingdom of heaven instead of the body that labored in fasts, vigils, and persecutions for the name of God. And how will the soul be judged alone, according to the reasoning of the heresies, when the body that sinned together with it is not present? For such a soul will object to God’s judgment, claiming that the sins were committed by the body. For it has the proof, according to the argument of those driven by contentiousness and not by truth. For it can say: “I did not sin, but the body did. For ever since I left the body, I have neither fornicated nor committed adultery, nor stolen, nor murdered, nor worshipped idols, nor done any of the evil and irremediable things.” And its defense will be found reasonable. And if it defends itself reasonably, what shall we say? Is God’s judgment then idle? But “does God unjustly bring wrath upon men? Let it not be so.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀνειλημμένου","severity":"info","text":"The participle ἀνειλημμένου (from ἀναλαμβάνω) here means 'taken up' (i.e., the body of Christ assumed into heaven). Epiphanius uses it to stress the physical reality of the resurrection body, countering Origenist views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὠριγένει","severity":"info","text":"Epiphanius attacks Origenists who, according to him, denied the resurrection of the same flesh, positing instead a new body from God. This reflects late 4th-century anti-Origenist polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδίκως ἐπιφέρει τὴν ὀργὴν ὁ θεὸς","severity":"info","text":"The phrase echoes a rhetorical question about divine justice, possibly alluding to Romans 3:5 or similar passages on God's righteous judgment. Epiphanius uses it to argue that Origenist views make God unjust.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν γὰρ","severity":"info","text":"This phrase introduces the first of two arguments against Origenist resurrection: the injustice of judging a different body. The second argument follows with πῶς δὲ καὶ ψυχὴ κριθήσεται.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἕλλησι","severity":"info","text":"Epiphanius compares Origenist views unfavorably to Greek (pagan) and heretical opinions, a common rhetorical move in patristic polemic to marginalize opponents.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 87.5 has γεγε87.5 νῆσθαι, likely a scribal corruption or editorial mark; the intended verb is probably γεγενῆσθαι ('to have been born' or 'to have happened'). The reading adopted follows the sense of the argument."],"confidence":"high","notes":[]},{"i":189,"ref":"p189","source":"Οἴδαμεν δὲ ὅτι «πάντα τῷ θεῷ δυνατά» καὶ δύναται καὶ σῶμα φέρειν ἄνευ ψυχῆς καὶ τὰ ἀφανῆ γεγονότα σώματα δύναται ποιῆσαι πάλιν ἀναβιοῦν κινεῖσθαί τε αὐτὰ ἀφ' ἑαυτῶν ἄνευ ψυχῶν, ἐὰν θέλῃ, ὡς καὶ ἤδη διὰ τοῦ ἁγιωτάτου Ἰεζεκιὴλ τὴν τοιαύτην οἰκονομίαν ἐποίησεν. ἔλεγε γὰρ τῷ ἁγίῳ προφήτῃ «εἰπέ, υἱὲ ἀνθρώπου, συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν»· καὶ ἦν θαυμάσαι τὴν τοῦ θεοῦ δύναμιν, ὅτι μηδέπω τῶν ψυχῶν ἐμβληθεισῶν, ἀλλὰ ξηρῶν ὄντων τῶν ὀστέων οὐ μόνον τοῦ κινεῖσθαι ἔσχον δύναμιν ἐπὶ τῆς τοῦ θεοῦ προστάξεως, ἀλλὰ καὶ συνέσεως τὰ ὀστᾶ ἐνεπλήσθη καὶ γνώσεως οὐ τῆς τυχούσης. οὐ γὰρ τὰ πρὸς τοὺς πόδας ὀστέα ἐγγὺς τῶν μερῶν τῆς κεφαλῆς κατὰ λήθην ἐβάδιζεν οὐδὲ οἱ τοῦ τραχήλου σπόνδυλοι περὶ τὰς τῶν ἀστραγάλων ἁρμονίας πλανώμενοι τὸν τόπον ἐξήτουν, ἀλλ' ἕκαστον τῶν ὀστέων καὶ ἐκινήθη καὶ ἐβάδιζε κατὰ σύνεσιν καὶ τῇ αὐτοῦ ἁρμονίᾳ προσετίθετο. εἰ γοῦν θέλει ὁ θεός, δύναται καὶ σῶμα ἄνευ ψυχῆς ἐγεῖραι. ἐν τούτῳ γὰρ τὸ δυνατὸν αὐτοῦ ἔδειξεν, ἐν τῷ τὸ παρὰ τοῖς ἀνθρώποις ἀπηλπισμένον ἐκεῖνο πρῶτον ποιῆσαι ἀναβιοῦν διὰ τοῦ τῷ Ἰεζεκιὴλ προστεταχέναι. καὶ οὐκ εἶπεν· εἰπέ, υἱὲ ἀνθρώπου, πρῶτον ἐλθεῖν τὸ πνεῦμα, ἀλλὰ μετὰ τὸ ἐξευμαρίσαι τὸ δυσχερὲς διὰ τὴν","english":"We know that “all things are possible for God,” and he is able to bear a body without a soul, and he can make the bodies that have become invisible live again and move of themselves without souls, if he wishes, just as he already performed such an economy through the most holy Ezekiel. For he said to the holy prophet, “Say, son of man, that bone be gathered to bone and joint to joint”; and one could marvel at the power of God, because, although the souls had not yet been inserted, but the bones were dry, they not only received the power of motion at God’s command, but the bones were also filled with understanding and with no ordinary knowledge. For the bones near the feet did not wander in forgetfulness toward the parts of the head, nor did the vertebrae of the neck, straying about the joints of the ankles, seek their place, but each of the bones both moved and walked with understanding and was added to its own joint. If, then, God wishes, he can also raise a body without a soul. For in this he showed his power, in that he first made that which is despaired of by men come to life again through his command to Ezekiel. And he did not say, “Say, son of man, first let the spirit come,” but after smoothing over the difficulty through the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα τῷ θεῷ δυνατά","severity":"info","text":"A common scriptural phrase, possibly echoing Mark 10:18 or similar New Testament affirmations of divine omnipotence.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰπέ, υἱὲ ἀνθρώπου, συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν","severity":"info","text":"Epiphanius paraphrases Ezekiel 37:1-10, the vision of the valley of dry bones, adapting the command to the prophet.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"The term 'economy' here denotes a divine arrangement or providential act, a common patristic usage for God's salvific plan.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁρμονίαν","severity":"info","text":"Used repeatedly for 'joint' or 'articulation', emphasizing the precise reassembly of bones in the Ezekiel miracle.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a polemical argument against Origenist views on resurrection, using Ezekiel's vision to prove God can raise bodies without souls.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξευμαρίσαι","severity":"caution","text":"The Greek text breaks off mid-sentence; the verb 'to smooth over' is incomplete, leaving the argument unfinished in the manuscript.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage ends abruptly; the intended conclusion of the argument about God's power to raise a body without a soul is lost."],"confidence":"high","notes":[]},{"i":190,"ref":"p190","source":"πίστιν, φημὶ δὲ τὸ τὰ σώματα συναχθῆναι, τότε προσέταξε τὰς ψυχὰς εἰσελθεῖν εἰς αὐτὰ τὰ σώματα· «καὶ ἀνέστη δέ» φησί «πολλὴ συναγωγή». δύνασθαι τοίνυν τὸν θεὸν ποιῆσαι ἔφην καὶ σῶμα δίχα ψυχῆς ἀναβιοῦν, καθὰ προδέδεικται, ἀλλ' οὐ δύναται κριθῆναι καθ' ἑαυτὸ τὸ σῶμα. ἔχει γὰρ δικαίαν ἀπολογίαν πρὸς τὴν τοῦ θεοῦ κρίσιν. φάσκει γὰρ καὶ αὐτὸ λέγον· ἐκ τῆς ψυχῆς ἐκείνης ἦν ἡ ἁμαρτία, οὐκ ἤμην αἴτιον ἐγώ. ἐξότου γὰρ ἐλύθην καὶ ἐκείνη ἀπ' ἐμοῦ ἀπέστη, μὴ ἐμοίχευσα μὴ ἐπόρνευσα μὴ κέκλοφα μὴ εἰδωλολάτρησα μή τι τῶν τοιούτων ἀμπλακημάτων εἰργασάμην; καὶ ἔσται κατὰ τὸν τῶν φιλονείκων λόγον ἄπρακτος ἡ τοῦ θεοῦ κρίσις. διὰ τοῦτο ὡς ἦν τὸ σῶμα καὶ ἡ ψυχὴ σύνθετος εἷς ἄνθρωπος ἐκ θεοῦ γεγενημένος, αὖθις ὁ δίκαιος κριτὴς τὸ σῶμα ἐγείρει καὶ τὴν ψυχὴν αὐτοῦ ἐν αὐτῷ δίδωσι. καὶ οὕτως δικαία γενήσεται ἡ τοῦ θεοῦ κρίσις, ἀμφοτέρων κοινωνούντων ἢ τῆς δι' ἁμαρτίας τιμωρίας ἢ τῆς δι' ἀρετὴν † θεοσεβείας καὶ τῆς μελλούσης ἀποδίδοσθαι τοῖς ἁγίοις μισθαποδοσίας. Ταῦτα δὲ εἰς παράστασιν τῆς ἀληθείας τῆς ἡμῶν ἐλπίδος ἱκανῶς ἔχειν νομίζοντες ὀλίγα ἀντὶ πολλῶν παρεθέμεθα. διὰ δὲ τοὺς λέγοντας ἕτερον σῶμα ἀντὶ τοῦ πίπτοντος ἐγείρεσθαι, πάλιν τῷ καμάτῳ προστιθέμεθα, ὠφελῆσαι τοὺς βουλομένους συνιέναι καὶ τὴν αὐτῶν ζωὴν ἀπολέσαι μὴ πειρωμένους βουλόμενοι.","english":"faith—I mean the gathering of the bodies—then he commanded the souls to enter into those bodies: “and a great assembly arose,” it says. Therefore I said that God is able to make even a body without a soul live again, as has been shown previously, but the body cannot be judged by itself. For it has a just defense before God’s judgment. For it also speaks, saying: the sin was from that soul; I was not the cause. For from the time I was dissolved and it departed from me, did I commit adultery, did I fornicate, did I steal, did I worship idols, did I do any such misdeed? And according to the argument of the contentious, God’s judgment would be ineffectual. For this reason, just as the body and the soul were compounded into one human being created by God, so again the just judge raises the body and gives its soul into it. And thus God’s judgment will be just, with both sharing either in the punishment for sin or in the reward for piety and the future recompense to be given to the saints. Considering these things sufficient for demonstrating the truth of our hope, we have set forth a few in place of many. But for those who say that another body is raised instead of the one that falls, we again add to our labor, wishing to benefit those who want to understand and not to try to lose their own life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συναγωγή","severity":"info","text":"The term 'συναγωγή' here refers to the assembly of resurrected bodies, not a synagogue, emphasizing the collective nature of the resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἀνέστη δέ φησί πολλὴ συναγωγή","severity":"info","text":"This phrase likely alludes to Ezekiel's vision of the valley of dry bones (Ezekiel 37:1-14), where the prophet sees bones reassembled and revived, a key proof-text for bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλονείκων","severity":"info","text":"The 'contentious' (φιλονείκων) likely refers to opponents who argue that the body alone cannot be judged, a common objection in early Christian debates about resurrection, e.g., against Origenist or Gnostic views.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα δὲ εἰς παράστασιν... ὀλίγα ἀντὶ πολλῶν παρεθέμεθα","severity":"info","text":"This transitional formula signals the end of a major argument and the beginning of a new section addressing a different objection, typical of Epiphanius's rhetorical style.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἕτερον σῶμα ἀντὶ τοῦ πίπτοντος ἐγείρεσθαι","severity":"info","text":"The view that a different body is raised instead of the fallen one was held by some early Christian groups, possibly Origenists, and Epiphanius refutes it to affirm the identity of the resurrected body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ τῆς δι' ἀρετὴν † θεοσεβείας' contains a crux (†) indicating a textual corruption; the intended reading may be 'θεοσεβείας' (piety) or a similar term, but the exact wording is uncertain."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"γένοιτο γὰρ κάμνειν ἡμᾶς τοὺς ἐλαχίστους καὶ μηδαμινοὺς καὶ ἑαυτοὺς καὶ πάντας ὠφελεῖσθαι καὶ μὴ ἀρνεῖσθαι ἀνάστασιν τῆς ἡμετέρας σαρκός, ἐν ᾗπερ πᾶς ὁ θησαυρὸς καὶ κρηπὶς παντὸς σώφρονος λογισμοῦ καὶ πάσης ἀγαθοεργίας ἐλπὶς διάκειται κατὰ τὸ εἰρημένον «ἔχοντες τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι» καὶ τὰ ἑξῆς. ἐγκρατευόμεθα γὰρ οἱ ἀσθενεῖς, ἁγνεύομεν οἱ ταπεινοί, ἐλεημοσύνας ἐπιποθοῦμεν ποιεῖν οἱ ἀδύνατοι διὰ τὴν τῶν προσδοκωμένων ἀπόληψιν, τῆς τῶν νεκρῶν ἀναστάσεως· καὶ οὕτως ὁ κανὼν τεθεμελίωται πίστεως καὶ ἐλπίδος θεοῦ ἀγάπης καὶ μαρτυρίου ὑπὲρ ὀνόματος θεοῦ ἐν διωγμοῖς βασάνων καὶ ἄλλων ἀπανθρώπων κολάσεων ἐν τοῖς μὴ ἀρνουμένοις ἀνάστασιν τῆς ἡμῶν σαρκός, ἀλλὰ πιστεύουσιν ὅτι αὐτὸ τὸ σπειρόμενον ἐν τῇ γῇ ἐγερθήσεται. δύο γὰρ σαφεῖς καὶ ἀληθεῖς μαρτυρίας ἔδωκαν ἡμῖν αἱ θεῖαι γραφαί, δι' ὧν δυνάμεθα τὴν τῆς ἡμῶν ἀναστάσεως ἐλπίδα γνῶναι καὶ μὴ σφαλῆναι μύθοις κενοδόξων ἀνθρώπων ἀπατηθέντων καὶ τῷ βίῳ ἀπάτην γραψάντων. ἵνα οὖν μὴ πολλαῖς μαρτυρίαις χρήσωμαι οὐ γάρ εἰσιν ὀλίγαι ἐν καινῇ τε καὶ παλαιᾷ περὶ τῆς ἡμῶν ἐλπίδος καὶ ἀναστάσεως συντόμως ἐρῶ τοῦτο· ὅτι εἰ ἄλλο ἦν τὸ ἐγειρόμενον, καθάπερ τινὲς φάσκουσιν, οὐκ ἂν ὁ ἀπόστολος διεβεβαιοῦτο λέγων «δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν».","english":"For it would be that we, the least and most insignificant, might labor and benefit ourselves and all, and not deny the resurrection of our flesh, in which all the treasure and foundation of every sound reasoning and the hope of every good work lies, according to what is said: “having this treasure in earthen vessels” and so forth. For we, the weak, practice self-control; we, the humble, practice chastity; we, the powerless, desire to do alms because of the anticipated recovery, that is, the resurrection of the dead. And thus the rule of faith and hope, of love of God and of martyrdom for the name of God, has been established in persecutions, tortures, and other inhuman punishments among those who do not deny the resurrection of our flesh, but believe that what is sown in the earth will itself be raised. For the divine scriptures have given us two clear and true testimonies, by which we are able to know the hope of our resurrection and not be led astray by the myths of vainglorious men who have been deceived and have written deception for life. So that I may not use many testimonies—for they are not few in the New and Old Testaments concerning our hope and resurrection—I will say this briefly: that if it were something else that is raised, as some claim, the apostle would not have affirmed, saying, “For this perishable thing must put on imperishability, and the mortal must put on immortality.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔχοντες τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι","severity":"info","text":"Epiphanius adapts a phrase reminiscent of 2 Corinthians 4:7, though the exact wording is not a direct quotation. The reference to 'treasure in earthen vessels' evokes Paul's metaphor for the body as a vessel for the soul.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:53, where Paul discusses the resurrection body. Epiphanius uses it to argue that the same flesh that perishes will be transformed, not replaced.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνάστασιν τῆς ἡμετέρας σαρκός","severity":"info","text":"The phrase 'resurrection of our flesh' is central to Epiphanius's argument against docetic or spiritualizing views of resurrection. He insists on the physical continuity of the body, a key point in anti-Origenist polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύθοις κενοδόξων ἀνθρώπων","severity":"info","text":"Epiphanius likely refers to contemporary opponents who denied bodily resurrection, possibly Origenists or Gnostics. The term 'vainglorious men' is a standard polemical trope in patristic literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in Epiphanius's argument for bodily resurrection. He moves from personal exhortation to scriptural proof, culminating in a logical deduction from apostolic teaching.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the English draft's phrase 'anticipated recovery' (ἀπόληψιν) could also be rendered 'reception' or 'taking back,' which nuances the eschatological hope."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"ἐπειδὴ δὲ δεῖ καὶ περὶ δόξης τῶν ἁγίων, ὡς μέλλουσι φαιδρύνεσθαί τε καὶ ἀλλοιοῦσθαι ἐν δόξῃ μετὰ τὴν ἀνάστασιν καθάπερ λέγει «ἐγείρεται ἐν δόξῃ», ἑδραιωθῆναι ἡμᾶς ἐν τῇ ἐλπίδι, φησὶν ἡ ἁγία γραφή «ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ· καὶ οὐκ αὐτὸ τὸ γενησόμενον σῶμα σπείρεις, ἀλλ' εἰ τύχοι κόκκον σίτου ἤ τινος τῶν ἄλλων σπερμάτων καὶ ὁ θεὸς δίδωσιν αὐτῷ σῶμα ὡς ἠθέλησε». τοῦτο εἰς δόξαν τῶν ἐγειρομένων ἐν φαιδρότητι εἶπεν· ἵνα δὲ δείξῃ αὐτὸν τὸν κόκκον προσλαμβάνοντα τὴν δόξαν, δι' ἑαυτοῦ εἶπεν ἐν τῷ εὐαγγελίῳ ὁ καὶ «ἐν Παύλῳ λαλήσας» περὶ ἀναστάσεως· «ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου εἰς τὴν γῆν ἀποθάνῃ», φησί, «μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολλοὺς κόκκους φέρει». ἄρα γοῦν ὁ ἀπόστολος κόκκον ἔφησε καὶ ὁ σωτὴρ τὸν αὐτὸν κόκκον τοῦ σώματος δι' ἑαυτοῦ ἀπέδειξε. τί οὖν ἐροῦμεν; οὐκ αὐτὸ τὸ σπαρὲν ἴδιον αὐτοῦ σῶμα τουτέστιν ὁ κόκκος ἀνέστη; ἢ ἕτερον ἦν τὸ ἐξ αὐτοῦ μετὰ τὴν τριή90.5 μερον ἀναστὰν ἐκ τοῦ μνημείου; ὡς","english":"Since it is necessary also that we be established in hope concerning the glory of the saints, how they are to be brightened and altered in glory after the resurrection, just as it says \"he rises in glory,\" holy scripture says, \"Fool, what you sow is not brought to life unless it dies; and you do not sow the body that will come to be, but, for example, a grain of wheat or some other seed, and God gives it a body as he wished.\" This it said for the glory of those who rise in radiance; but to show that the grain itself receives the glory, he who also \"spoke in Paul\" said in the Gospel concerning resurrection: \"Unless the grain of wheat falls into the earth and dies,\" he says, \"it remains alone; but if it dies, it bears many grains.\" So then the apostle spoke of a grain, and the Savior demonstrated the same grain of the body through himself. What then shall we say? Did the thing sown itself, that is, the grain, rise as its own body? Or was it something else that rose from it after the third day from the tomb? As","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγείρεται ἐν δόξῃ","severity":"info","text":"Epiphanius quotes a phrase not found verbatim in the canonical Bible; it may echo Psalm 89:35 LXX or a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφρων, σὺ ὃ σπείρεις οὐ ζωογονεῖται, ἐὰν μὴ ἀποθάνῃ","severity":"info","text":"This quotation is attributed to 'holy scripture' but is not a direct biblical citation; it may derive from an apocryphal or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Παύλῳ λαλήσας","severity":"info","text":"Epiphanius refers to the tradition that Christ spoke through Paul, alluding to Galatians 2:8 or a similar claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ πεσὼν ὁ κόκκος τοῦ σίτου εἰς τὴν γῆν ἀποθάνῃ","severity":"info","text":"This saying of Jesus is not in the canonical Gospels; it may be from the Gospel of Philip or another non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριή90.5 μερον","severity":"info","text":"The text has a scribal corruption: 'τριή90.5 μερον' likely stands for 'τριήμερον' (third day), referring to the resurrection of Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Epiphanius uses a rhetorical question to contrast the identity of the resurrected body, a key argument in his anti-Origenist polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotations is uncertain; they may be from non-canonical texts or Epiphanius's own paraphrases.","The phrase 'τριή90.5 μερον' is a textual corruption; the intended reading is 'τριήμερον' (third day)."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"οἱ ἄγγελοι λέγουσιν· «ἀνέστη, οὐκ ἔστιν ὧδε» καὶ ὥς φησι τῇ Μαρίᾳ «μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου» καὶ ὡς δείκνυσι τὰς χεῖρας καὶ τὴν πλευρὰν τῷ Θωμᾷ λέγων «μὴ γίνου ἄπιστος ἀλλὰ πιστός». ἀπίστων γάρ ἐστι τὸ εἰπεῖν ὅλως οὐκ ἀνέστη, ἢ καὶ κακοπίστων ἐστὶ τὸ εἰπεῖν, οὐκ αὐτὸ τὸ ὂν καὶ κοιμηθὲν ἀνέστη, πιστῶν δέ ἐστι τὸ εἰπεῖν ὅτι αὐτὸ τὸ σῶμα ἀνέστη καὶ ἀπὸ τοῦ αὐτοῦ σώματος οὗ ἤγειρε τὸ ἡμῶν εἰς ἐλπίδα ἀληθείας κατέστη.\n\nΕἰς τοῦτο γὰρ καὶ τοὺς τύπους εἴασε τῶν ἥλων, μὴ ἀπαλείψας αὐτοὺς μηδὲ τὸν τύπον τῆς λόγχης, καίτοι γε εἰσελθὼν θυρῶν κεκλεισμένων. τὸ γὰρ σαρκικὸν αὐτοῦ πνευματικὸν ἀνέστη, ἀλλ' οὐκ ἄλλο παρὰ τὸ ὄν, ἀλλ' αὐτὸ τὸ ὄν, εἰς θεότητα συνενωθέν, εἰς λεπτότητα πνεύματος κοσμηθέν. εἰ μὴ γὰρ ἦν λεπτότης πνεύματος, ποία τις ὀπὴ ἐδέχετο σῶμα ὀγκηρόν; ἀλλ' ἵνα δείξῃ ὅτι αὐτὸ τὸ φθαρτὸν ἡμῶν ἐνδύεται ἀφθαρσίαν ἐν ἀληθείᾳ εἰ γὰρ καὶ θνητόν ἐστιν, ἀθανασίαν ἐνδύεται, εἰσῆλθε μὲν θυρῶν κεκλεισμένων, ἵνα δείξῃ τὸ παχυμερὲς λεπτομερὲς καὶ τὸ θνητὸν ἀθάνατον καὶ τὸ φθαρτὸν ἄφθαρτον· ἵνα δὲ πάντας ἐλέγξῃ τοὺς ἀπιστοῦντας εἰς τὴν ἡμῶν σωτηρίαν, φημὶ δὲ τὴν ἀνάστασιν, ὁ εἰς λεπτότητα μεταβάλλων τὸ σῶμα καὶ εἰς πνεῦμα συγκεράσας τὴν σάρκα μετὰ τὴν ἀνάστασιν οὐκ ἀπήλειψε τὰς οὐλὰς τῶν ἥλων οὐδὲ τὸν τύπον τῆς λόγχης, ἀλλ' ἔδειξεν αὐτὸ τὸ ἐπὶ τοῦ σταυροῦ πεπονθὸς ὅτι οὐκ ἄλλο ἦν τὸ ἀναστὰν οὐδὲ ἀπ' αὐτοῦ ἕτερον φυέν, ἀλλ' αὐτὸ τὸ πεπονθὸς ἀπαθὲς καὶ αὐτὸς ὁ πεσὼν κόκκος ἀναστάς, ἀναστὰς δὲ ἄφθαρτος.","english":"The angels say, \"He has risen, he is not here,\" and as he says to Mary, \"Do not touch me; I have not yet ascended to my father,\" and as he shows his hands and his side to Thomas, saying, \"Do not be unbelieving, but believing.\" For it is characteristic of unbelievers to say that he did not rise at all, and it is characteristic of the ill-believing to say that it was not the same being that slept that rose, but it is characteristic of the faithful to say that the same body rose and that from the same body which he raised, he established our hope in truth.\n\nFor this reason he also left the marks of the nails, not erasing them nor the mark of the spear, although he entered through closed doors. For his fleshly body rose as spiritual, but not as something other than the existing one, but the existing one itself, united with divinity, adorned with the fineness of spirit. For if it were not for the fineness of spirit, what kind of opening would receive a bulky body? But in order to show that our corruptible body puts on incorruption in truth—for even if it is mortal, it puts on immortality—he entered through closed doors, to show that the coarse becomes fine and the mortal immortal and the corruptible incorruptible; and in order to refute all who disbelieve in our salvation, I mean the resurrection, he who transforms the body into fineness and blends the flesh with spirit after the resurrection did not erase the scars of the nails nor the mark of the spear, but showed that the very thing that suffered on the cross—that it was not something else that rose nor another thing that grew from it, but the same suffering thing became impassible and the same fallen grain rose, and rose incorruptible.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη, οὐκ ἔστιν ὧδε","severity":"info","text":"The angels' words 'He has risen, he is not here' echo the resurrection narrative in John 20:2-13, where the angels at the tomb announce the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου","severity":"info","text":"The command to Mary 'Do not touch me; I have not yet ascended to my father' is a paraphrase of John 20:17, where Jesus says 'Do not touch me' to Mary Magdalene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ γίνου ἄπιστος ἀλλὰ πιστός","severity":"info","text":"The words to Thomas 'Do not be unbelieving, but believing' allude to the doubting Thomas episode in John 20:27-29, where Jesus invites Thomas to touch his wounds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κακόπιστος","severity":"info","text":"The term 'κακόπιστος' (ill-believing) is a rare compound used by Epiphanius to distinguish heretics who accept the resurrection but deny the identity of the risen body from outright unbelievers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπος τῶν ἥλων","severity":"info","text":"The 'marks of the nails' and 'mark of the spear' refer to the stigmata of Christ's crucifixion, which Epiphanius argues were retained after the resurrection to prove the identity of the risen body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τοῦτο γὰρ","severity":"info","text":"The phrase 'For this reason' introduces a logical conclusion from the preceding argument about the identity of the risen body, linking the theological claim to the physical evidence of the wounds.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Mary is addressed in the command 'Do not touch me'; it is traditionally understood as Mary Magdalene.","The phrase 'οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου' is not a direct biblical quotation but a theological elaboration by Epiphanius."],"confidence":"high","notes":[]},{"i":194,"ref":"p194","source":"καὶ ἵνα πάλιν μὴ νομίσωμεν μέρος τι ἐγηγέρθαι ἐξ αὐτοῦ, * αὐτὸ μὲν ὅλον οὐκ εἶδε διαφθοράν, λέγει γάρ «οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», αὐτὸ δὲ ὅλον ἀνέστη, λέγει γάρ «ἀνέστη, οὐκ ἔστιν ὧδε». εἰ δὲ ἠγέρθη καὶ οὐκ ἔστιν ὧδε, ἀληθινῶς ἀνέστη· καὶ οὐ σφάλλονται αἱ γραφαί, οὖσαι ἡμετέρα ζωή. καὶ ἵνα μὴ εὕρωσιν οἱ ἠπατημένοι πρόφασιν, ὀστέα καὶ σάρκα ἔδειξε τῷ Θωμᾷ καὶ τοῖς μαθηταῖς αὐτοῦ ἔλεγεν «ἴδετέ με, ὅτι ἐγώ εἰμι. πνεῦμα γὰρ ὀστέα καὶ σάρκα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα».\n\nἘὰν δέ τις σοφιζόμενος εἴπῃ· ἀλλὰ τὸ τοῦ σωτῆρος ἡμῶν σῶμα ἐξαίρετον ἦν διὰ τὸ μόνον συνειλῆφθαι ἀπὸ Μαρίας καὶ χωρὶς σπέρματος ἀνδρός, ἆρα γοῦν καὶ τὸ τοῦ Ἀδὰμ ἄλλο ἦν παρὰ τὸ ἡμῶν, ὅτι ἀπὸ γῆς μόνον ἐλήφθη χωρὶς σπέρματος ἀνδρός; ἀλλ' οὐδεὶς ἔχει τοῦτο εἰπεῖν οὐδὲ ἀποδεῖξαι. ἐὰν δέ τις πάλιν σοφιζόμενος εἴπῃ· τὸ τοῦ Χριστοῦ μόνον ὅλον ἀνέστη, τὸ δὲ ἡμῶν οὐκ αὐτὸ ἐγείρεται, ἀλλ' ἀντ' αὐτοῦ ἕτερον, πῶς οὖν λέγει «ἀνέστη Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων;» ἕν ἐστι καὶ αὐτὸ τὸ σῶμα * ἀπαρχὴ τῶν ἐγειρομένων. πῶς δὲ ἀπαρχὴ γέγονε Χριστὸς τῶν κεκοιμημένων, μαθέτωσαν καὶ μὴ πάλιν εἰς ἄλλην πλάνην τραπῶσι καὶ νομίσωσι τὰς ἄλλας γραφὰς ψεύδεσθαι. πρὸ αὐτοῦ γὰρ ἤγειρε τὸν Λάζαρον καὶ τὸν υἱὸν τῆς χήρας τῆς ἐν τῇ Ναῒν καὶ Ἠλίας ἤγειρε νεκρόν, ἀλλὰ καὶ Ἐλισσαῖος δύο ἤγειρε νεκρούς, ἕνα μὲν ἔτι περιόντα ἕνα δὲ ταφέντα. ἀλλ' ἐκεῖνοι μὲν ἀναστάντες πάλιν τεθνήκασι, προσδοκῶσι δὲ τὴν μίαν καὶ καθολικὴν ἀνάστασιν·","english":"and so that we may not again suppose that some part of him was raised, * the whole itself did not see corruption, for it says, \"You will not let your holy one see corruption,\" and the whole itself rose, for it says, \"He has risen, he is not here.\" But if he was raised and is not here, he truly rose; and the scriptures, which are our life, are not in error. And so that the deceived may find no pretext, he showed bones and flesh to Thomas and said to his disciples, \"See me, that I am I. For a spirit does not have bones and flesh, as you see me having.\"\n\nBut if someone sophistically says: But the body of our Savior was exceptional because it was conceived only from Mary and without the seed of a man, then was the body of Adam also different from ours, because it was taken only from the earth without the seed of a man? But no one can say this or prove it. And if someone again sophistically says: Only the body of Christ rose whole, but ours does not rise as itself, but another is substituted for it, how then does it say, \"Christ rose as the firstfruits of the sleeping?\" The body itself is one and the same * firstfruits of those who rise. But let them learn how Christ became the firstfruits of the sleeping, and let them not again turn to another error and suppose that the other scriptures lie. For before him he raised Lazarus and the son of the widow in Nain, and Elijah raised a dead man, and Elisha raised two dead men, one still living and one buried. But those, having risen, died again, and they await the one and universal resurrection.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν","severity":"info","text":"Epiphanius quotes Psalm 16:10 (LXX) to assert that Christ's body did not see corruption, a key proof for the resurrection of the whole body.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη, οὐκ ἔστιν ὧδε","severity":"info","text":"This phrase echoes the angelic announcement at the tomb (cf. Mark 16:6), used by Epiphanius to argue that the whole Christ rose, not a part.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέστη Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων","severity":"info","text":"Epiphanius cites 1 Corinthians 15:20, where Christ is called the 'firstfruits of the sleeping,' to counter the claim that only Christ's body rises whole.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"The term 'firstfruits' (ἀπαρχή) in Pauline theology denotes Christ as the first instance of the general resurrection, a concept Epiphanius uses to argue for bodily continuity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from scriptural proof (Ps 16:10, angelic saying) to a series of hypothetical objections (sophistic arguments) and refutations, culminating in examples of prior resurrections (Lazarus, widow's son, Elijah, Elisha).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has an asterisk (*) after 'ἐγηγέρθαι ἐξ αὐτοῦ' and before 'ἀπαρχὴ', likely marking a textual break or corruption; the English draft omits these markers, obscuring potential scribal intervention.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The asterisks in the Greek may indicate lacunae or editorial marks; the reading assumes they are scribal markers without affecting sense."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"ὁ δὲ Χριστὸς «ἀπαρχὴ τῶν κεκοιμημένων», ὅτι ἀναστὰς «οὐκέτι ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει» κατὰ τὸ γεγραμμένον. ἅπαξ γὰρ ἀπέθανεν, ὑπὲρ ἡμῶν ὑπομείνας τὸ πάθος διὰ τὰ ἡμέτερα πάθη· ἅπαξ ἐγεύσατο θανάτου, «θανάτου δὲ σταυρικοῦ», ἑκὼν δι' ἡμᾶς ὁ Λόγος ἐλθὼν εἰς θάνατον, ἵνα θανάτῳ θάνατον θανατώσῃ· ὁ Λόγος σὰρξ γενόμενος, οὐ πάσχων ἐν τῇ θεότητι, συμπάσχων δὲ μετὰ τῆς ἀνθρωπότητος ἐν ἀπαθείᾳ, πάθος αὐτῷ λογιζόμενον αὐτοῦ δὲ μένοντος ἐν ἀπαθείᾳ· θάνατος αὐτῷ λογιζόμενος αὐτοῦ μένοντος\n\nἐν ἀθανασίᾳ, μᾶλλον δὲ ὅλος ὢν ἀθανασία. αὐτὸς γὰρ εἶπεν «ἐγώ εἰμι ἡ ζωή». * οὔτε διὰ σαρκὸς ἡμῖν ἡ ἐλπίς. «ἐπικατάρατος, γάρ φησιν, ὁ ἐλπίζων ἐπ' ἄνθρωπον. καὶ ἔσται ὡς ἡ ἀγριομυρίκη.»\n\nΤί οὖν ἐροῦμεν; οὐκ ἄνθρωπος ὁ Χριστός; ἐκ τῶν προλελεγμένων παντί τῳ δῆλόν ἐστιν ὅτι ἀναμφιβόλως ὁμολογοῦμεν τὸν κύριον θεὸν Λόγον ἄνθρωπον γεγόνοτα οὐ δοκήσει, ἀλλ' ἀληθείᾳ. ἀλλ' οὐκ ἄνθρωπος ἐλθὼν ἐν προκοπῇ θεότητος. οὐδὲ γὰρ ἐπ' ἀνθρώπῳ ἡμῖν ἡ ἐλπὶς τῆς σωτηρίας· οὐδεὶς γὰρ πάντων τῶν ἀπὸ Ἀδὰμ ἀνθρώπων ἠδυνήθη ἐργάσασθαι τὴν σωτηρίαν, ἀλλὰ θεὸς Λόγος ἄνθρωπος γεγονώς, ἵνα μὴ ἡ ἐλπὶς ἡμῶν ᾖ ἐπ' ἄνθρωπον, ἀλλ' ἐπὶ θεὸν ζῶντα καὶ ἀληθινόν, γενόμενον ἄνθρωπον. «πᾶς γὰρ ἱερεὺς ἀπὸ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται» κατὰ τὸ γεγραμμένον.","english":"But Christ is \"the firstfruits of those who have fallen asleep,\" because having risen \"he no longer dies, death no longer rules over him\" according to what is written. For he died once, having endured the passion for our sake on account of our passions; he tasted death once, \"death by crucifixion,\" willingly for us, the Word having come into death, so that by death he might put death to death; the Word become flesh, not suffering in his divinity, but suffering together with his humanity in impassibility, the passion being reckoned to him while he himself remains in impassibility; death being reckoned to him while he himself remains in immortality, or rather being wholly immortality. For he himself said, \"I am the life.\" * Nor is our hope through the flesh. \"Cursed,\" it says, \"is he who hopes in a man. And he will be like the wild tamarisk.\"\n\nWhat then shall we say? Is Christ not a man? From what has been said previously it is clear to everyone that we confess without doubt that the Lord God Word has become a man not in appearance but in truth. But he is not a man who came by way of advancement to divinity. For neither is our hope of salvation in a man; for none of all the men from Adam was able to work salvation, but the God Word become man, so that our hope might not be in a man, but in a living and true God, who became man. \"For every priest taken from among men is appointed for men\" according to what is written.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπαρχὴ τῶν κεκοιμημένων","severity":"info","text":"The phrase 'firstfruits of those who have fallen asleep' echoes 1 Corinthians 15:20, where Christ is called the firstfruits of the dead.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θανάτῳ θάνατον θανατώσῃ","severity":"info","text":"The phrase 'by death he might put death to death' is a patristic commonplace, possibly echoing 1 Corinthians 15:54-57 or a liturgical formulation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"The quotation 'I am the life' is from John 11:25, where Jesus declares himself the resurrection and the life.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπικατάρατος ... ὁ ἐλπίζων ἐπ' ἄνθρωπον","severity":"info","text":"The saying 'Cursed is he who hopes in a man' is not a direct biblical quotation but a proverbial or apocryphal saying, possibly from the Old Testament or early Christian tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμπάσχων","severity":"info","text":"The term 'suffering together' (συμπάσχων) is used to express Christ's co-suffering with humanity while his divinity remains impassible, a key Christological distinction.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγριομυρίκη","severity":"info","text":"The 'wild tamarisk' (ἀγριομυρίκη) is a desert shrub, used here as a simile for fruitlessness or desolation, likely from a lost source or proverb.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about the wild tamarisk is uncertain; it may be from an apocryphal or lost text.","The phrase 'cursed is he who hopes in a man' is not a direct biblical quotation; its origin is unclear."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"ὅθεν ἀπὸ τῆς ἡμῶν σαρκὸς ἀνέλαβεν ὁ κύριος ἐλθὼν τὴν σάρκα καὶ ἄνθρωπος γέγονεν ἡμῖν ὅμοιος ὁ θεὸς Λόγος, ἵνα ἐν τῇ θεότητι δῴη ἡμῖν τὴν σωτηρίαν καὶ ἐν τῇ αὐτοῦ ἀνθρωπότητι πάθῃ ὑπὲρ ἡμῶν τῶν ἀνθρώπων, πάθος διὰ τοῦ πάθους λύσας καὶ θάνατον διὰ θανάτου τοῦ ἰδίου θανατώσας. ἐλογίσθη δὲ τὸ πάθος εἰς τὴν θεότητα, καίτοι γε τῆς θεότητος ἀπαθοῦς οὔσης, λογιζομένου δὲ τοῦ πάθους τῇ θεότητι, ὅτι οὕτως εὐδόκησεν ἐλθὼν ὁ ἅγιος καὶ ἀπαθὴς θεὸς Λόγος. ἔστι δὲ τὸ ὑπόδειγμα τοιόνδε τι· ὡς ἐάν τις ἱμάτιον ᾖ ἐνδεδυμένος, ἐν δὲ τῷ ἱματίῳ αἷμα ῥαντισθὲν μολύνῃ τὸ ἱμάτιον, τὸ δὲ * σῶμα οὐκ ἔφθασε τοῦ ἐνδεδυμένου, λογίζεται δὲ ὁ σπῖλος ὁ ἐκ τοῦ αἵματος τῷ ἐνδεδυμένῳ τὸ ἱμάτιον, οὕτως ἐν τῇ σαρκὶ πέπονθεν ὁ Χριστός, ἐν αὐτῷ φημι τῷ κυριακῷ ἀνθρώπῳ, ὃν εἰς ἑαυτὸν ἀνεπλάσατο ἐλθὼν ἀπ' οὐρανῶν αὐτὸς ὁ ἅγιος θεὸς Λόγος· ὥς φησιν ὁ ἅγιος Πέτρος «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι» καὶ πάλιν «Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί, καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε». καθὼς τὸ αἷμα ἐν ἱματίῳ λογίζεται τῷ φοροῦντι, ἐλογίσθη αὐτῷ τὸ πάθος τῆς σαρκὸς εἰς θεότητα, μηδὲν αὐτῆς παθούσης, ἵνα μὴ εἰς ἄνθρωπον ἔχῃ ὁ κόσμος τὴν ἐλπίδα, ἀλλ' ἐν τῷ κυριακῷ ἀνθρώπῳ, τῆς θεότητος ἀναδεχομένης λογισθῆναι εἰς αὐτὴν τὸ πάθος, ἵνα γένηται ὑπὲρ κόσμου ἡ ἀπὸ θεότητος ἀπαθοῦς σωτηρία, ἵνα τὸ ἐν σαρκὶ γενόμενον πάθος εἰς τὴν θεότητα λογισθῇ, καίτοι γε μηδὲν παθούσης αὐτῆς, ἵνα πληρωθῇ ἡ λέγουσα γραφή «εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν» καὶ τὰ ἑξῆς.","english":"Therefore, the Lord, coming from our flesh, took up flesh and became a man like us, the God Word, so that in his divinity he might give us salvation and in his humanity he might suffer for us humans, having dissolved suffering through suffering and having killed death through his own death. The suffering was attributed to the divinity, although the divinity is impassible, the suffering being attributed to the divinity because the holy and impassible God Word, having come, so willed it. The example is something like this: as if someone were clothed in a garment, and blood sprinkled on the garment stains the garment, but the body of the one clothed is not reached, yet the stain from the blood is attributed to the one wearing the garment; thus Christ suffered in the flesh, in that very thing, I mean, the Lord's man, whom he formed into himself, having come from the heavens, the holy God Word himself. As the holy Peter says, \"killed in flesh, but made alive in spirit,\" and again, \"Christ, therefore, having suffered for us in flesh, you also arm yourselves with the same thought.\" Just as the blood in a garment is attributed to the wearer, the suffering of the flesh was attributed to him in divinity, though it suffered nothing, so that the world might not have hope in a man, but in the Lord's man, the divinity undertaking that the suffering be attributed to it, so that salvation from the impassible divinity might come for the world, so that the suffering that occurred in the flesh might be attributed to the divinity, although it suffered nothing, so that the scripture which says, \"For if they had known, they would not have crucified the Lord of glory,\" and so forth, might be fulfilled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὅθεν ἀπὸ τῆς ἡμῶν σαρκὸς ἀνέλαβεν ὁ κύριος ἐλθὼν τὴν σάρκα","severity":"info","text":"Epiphanius stresses that the Lord took flesh 'from our flesh,' emphasizing the consubstantiality of Christ's human nature with ours, a key point in anti-Arian and anti-Apollinarian polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πάθος διὰ τοῦ πάθους λύσας","severity":"info","text":"The phrase 'having dissolved suffering through suffering' echoes the paradoxical soteriology of Christ's passion as a remedy for human passions, common in Greek patristic thought.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι","severity":"info","text":"Epiphanius attributes this phrase to 'the holy Peter'; it is not a direct biblical quotation but likely a paraphrase of 1 Peter 3:18 or a related tradition, reflecting early Christian catechetical usage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν","severity":"info","text":"This is a clear allusion to 1 Corinthians 2:8, where Paul speaks of the Jews' ignorance leading to the crucifixion of 'the Lord of glory.' Epiphanius uses it to argue that the suffering was attributed to the divinity only in appearance.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ὑπόδειγμα τοιόνδε τι· ὡς ἐάν τις ἱμάτιον ᾖ ἐνδεδυμένος","severity":"info","text":"The garment-and-blood analogy is a standard patristic illustration of the communication of idioms, used to explain how Christ's divine nature remains impassible while his human nature suffers. Epiphanius adapts it to stress the attribution of suffering to the divinity without actual passion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἵνα μὴ εἰς ἄνθρωπον ἔχῃ ὁ κόσμος τὴν ἐλπίδα, ἀλλ' ἐν τῷ κυριακῷ ἀνθρώπῳ","severity":"info","text":"Epiphanius distinguishes between a mere 'man' and 'the Lord's man' (τῷ κυριακῷ ἀνθρώπῳ), a technical term for Christ's human nature as assumed by the Logos, ensuring that salvific hope rests in the divine-human union, not a mere human.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι' is attributed to 'the holy Peter' but does not correspond verbatim to any canonical verse; it may be a loose citation or a quotation from a lost apocryphon or homily.","The garment analogy's precise source is unclear; it may derive from earlier Alexandrian theology (e.g., Origen) or be Epiphanius's own construction."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"Ἐσταυρώθη οὖν, ἐσταυρώθη ὁ κύριος καὶ προσκυνοῦμεν τὸν ἐσταυρωμένον, τὸν ταφέντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ εἰς οὐρανοὺς ἀνελθόντα. «ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ» κατὰ τὸ γεγραμμένον· «ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν», ὡς ῥανίδα ἀπὸ πελάγους ἀρυόμενοι τῆς τοῦ θεοῦ γνώσεως καὶ καταλαμβάνοντες τῆς τοιαύτης οἰκονομίας ὑπόδειγμα, τῆς ἡμῶν ἐλπίδος τὴν χάριν εὐδοκίᾳ πατρὸς θελήσει υἱοῦ σὺν θελήσει ἁγίου πνεύματος, * τῆς αὐτῆς θεοῦ οἰκονομίας. εἶχον δὲ πᾶσαι αἱ γραφαὶ σποράδην τὸ κήρυγμα τῆς ἀναστάσεως, ἐτηρεῖτο δὲ τὸ τέλειον τῇ αὐτοῦ τοῦ ἐνυποστάτου Λόγου παρουσίᾳ. «πλήρωμα γὰρ νόμου Χριστός» κατὰ τὸ γεγραμμένον. ποῦ γὰρ οὐκ ἔλεγε τὸ θεῖον γράμμα περὶ ἀναστάσεως; πρῶτον τὸ τοῦ Ἄβελ αἷμα κηρύττει· μετὰ γὰρ τὸ ἀποθανεῖν «ἔτι λαλεῖ», ὥς φησιν ἡ γραφή. «Ἐνὼχ μετετέθη καὶ οὐχ ηὑρίσκετο καὶ οὐκ εἶδε θάνατον· εὐηρέστησε γὰρ τῷ θεῷ». Νῶε κιβωτὸν κατεσκεύασεν ἐκ θεοῦ προστάγματος, ἑαυτῷ παλιγγενεσίαν τῷ οἰκείῳ ἐργαζόμενος οἴκῳ. Ἀβραὰμ γηραλέος λαμβάνει","english":"He was crucified, therefore; the Lord was crucified, and we worship the crucified one, the one who was buried and rose on the third day and ascended into the heavens. \"O depth of wealth and wisdom and knowledge of God,\" according to what is written: \"for we know in part and we prophesy in part,\" as if drawing a drop from an ocean of the knowledge of God and grasping an example of such an economy, the grace of our hope by the good will of the Father, the will of the Son, together with the will of the Holy Spirit, of the same economy of God. All the Scriptures contained the proclamation of the resurrection scattered here and there, but the perfection was reserved for the presence of the hypostatic Word himself. \"For Christ is the fulfillment of the law,\" according to what is written. For where did the divine writing not speak about resurrection? First, the blood of Abel proclaims it; for after his death \"it still speaks,\" as the Scripture says. \"Enoch was translated and was not found and did not see death; for he pleased God.\" Noah built an ark by God's command, working out for himself a rebirth in his own house. Abraham, in his old age, receives","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσταυρώθη","severity":"info","text":"The opening echoes the crucifixion narrative, but the specific phrase 'we worship the crucified one' may reflect early Christian liturgical or creedal language.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ","severity":"info","text":"This exclamation is not a direct biblical quotation but a paraphrase of doxological language; Epiphanius attributes it to 'what is written,' possibly referencing a lost source or a liturgical formula.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν","severity":"info","text":"Likely a loose citation of 1 Corinthians 13:9 or 13:12, where Paul speaks of partial knowledge and prophecy; Epiphanius adapts it to his argument about the economy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλήρωμα γὰρ νόμου Χριστός","severity":"info","text":"A paraphrase of Romans 13:10 or a similar Pauline statement; Epiphanius uses it to assert Christ as the fulfillment of the law, a common patristic theme.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ γηραλέος λαμβάνει","severity":"info","text":"The passage breaks off mid-sentence; the reference to Abraham likely alludes to Genesis 15 or 17, where Abraham receives a promise of offspring or covenant, used typologically for resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶχον δὲ πᾶσαι αἱ γραφαὶ σποράδην τὸ κήρυγμα τῆς ἀναστάσεως","severity":"info","text":"Epiphanius structures his argument by listing Old Testament figures (Abel, Enoch, Noah, Abraham) as scattered proofs of resurrection, culminating in Christ's incarnation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὦ βάθος πλούτου' is not a known biblical verse; its source is uncertain, possibly a lost apocryphon or liturgical text.","The text breaks off mid-sentence at 'Ἀβραὰμ γηραλέος λαμβάνει', leaving the typological reference incomplete."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"παῖδα «νενεκρωμένου ἤδη τοῦ σώματος» καὶ ἐκ νεκρῶν ὁ θεὸς τὴν ἐλπίδα κεχάρισται, νεκρωθείσης μάλιστα «τῆς μήτρας Σάρρας·» καὶ τὸ «πεπαλαιωμένον καὶ ἐγγὺς ἀφανισμοῦ γεγονός», τῆς κατ' ἐθισμὸν γυναικὸς ἀκολουθίας ἡ ξηρανθεῖσα πηγή, αὖθις δύναμιν λαμβάνει εἰς καταβολὴν σπέρματος καὶ ἡ γηραλέα ὡς νεωτέρα κυΐσκει. καὶ Ἰσαὰκ ἀπὸ θανάτου ζῶν τῷ πατρὶ παρεδόθη· ὁ γὰρ θεὸς ἐκ νεκρῶν τῷ πατρὶ τὸν παῖδα παραδιδοὺς ζῶντα ἀναστάσεως ἐλπίδα ἐκήρυττεν. Ἰακὼβ δείκνυσι τὴν πραγματείαν, μὴ ἐν δευτέρῳ τιθέμενος τὴν τῶν ὀστέων ἐλπίδα· ἐπεμελεῖτο γὰρ τῶν τοιούτων οὐχ ὡς ἀπολλυμένων, ἀλλ' ὡς μελλόντων αὖθις ἀναβιοῦν καὶ ἐνετέλλετο ἀνακομισθῆναι ἐκ τῆς τῶν Αἰγυπτίων χώρας οὐ παρέργως. καὶ ὁ Ἰωσὴφ τοῦτο ἐσήμανε «συνανοίσετέ μου τὰ ὀστᾶ» φάσκων· «ἐπισκοπῇ γὰρ ἐπισκέψεται ὑμᾶς ὁ κύριος». εἰ μὴ ἐλπὶς ἦν ἀναστάσεως, τίς ὀστέων ἡ ἐπιμέλεια ἐν τῷ περὶ τῶν φθειρομένων ὀστέων ἐντέλλεσθαι τοὺς δικαίους; πρώτη φωνὴ τῷ Μωυσῇ ἡ τοῦ θεοῦ μαρτυρία· «ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ»,τῶν ἐν κόσμῳ μὲν κοιμωμένων παρ' ἐμοὶ δὲ ζώντων. ἓν πνεῦμα καὶ τὸ αὐτὸ τὸ λαλῆσαν ἐν νόμῳ καὶ ἐν εὐαγγελίῳ διδάσκον. τοῦτο γὰρ καὶ Σαδδουκαίοις ὁ σωτὴρ ἐσήμαινεν «ὁ λαλῶν ἐν τοῖς προφήταις ἰδοὺ πάρειμι».","english":"a child \"of the body already dead\" and from the dead God has granted hope, especially with \"the womb of Sarah having been deadened\" and \"the thing grown old and near to vanishing,\" the dried-up spring of the customary female cycle, again receives power for the deposit of seed, and the aged woman conceives like a younger one. And Isaac, living, was delivered to his father from death; for God, handing over the child alive to his father from the dead, proclaimed the hope of resurrection. Jacob shows the import of the matter, not placing the hope of bones in second place; for he cared for such things not as if they were perishing, but as if they were going to live again, and he gave orders for them to be brought back from the land of the Egyptians not as a secondary matter. And Joseph signified this, saying \"you will carry up my bones\" and \"for the Lord will visit you with oversight.\" If there were no hope of resurrection, what care would there be for bones, when the righteous give orders concerning bones that are subject to decay? The first utterance to Moses is the testimony of God: \"I am the God of Abraham and the God of Isaac and the God of Jacob,\" of those who sleep in the world but are alive with me. One and the same Spirit spoke in the Law and teaches in the Gospel. For this the Savior also signified to the Sadducees: \"the one speaking in the prophets—behold, I am present.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παῖδα «νενεκρωμένου ἤδη τοῦ σώματος»","severity":"info","text":"Epiphanius alludes to the story of Abraham and the birth of Isaac from the aged and barren Sarah, drawing on the language of Romans 4:19 (the 'deadness' of Sarah's womb) and the LXX account of her post-menopausal conception.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ","severity":"info","text":"This is a direct quotation of Exodus 3:6 (LXX), where God identifies himself to Moses by the patriarchs. Epiphanius uses it to argue that the patriarchs, though dead in the world, are alive with God, supporting the hope of resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συνανοίσετέ μου τὰ ὀστᾶ","severity":"info","text":"Epiphanius attributes to Joseph the command to carry his bones from Egypt, echoing Genesis 50:25 (LXX). The phrase 'the Lord will visit you with oversight' is not a direct biblical quotation but a paraphrase of Joseph's promise of divine care.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαίοις","severity":"info","text":"The Sadducees, a Jewish sect that denied the resurrection of the dead, are invoked as opponents. Epiphanius claims that Jesus himself refuted them by identifying as the one speaking through the prophets, a claim not found in the canonical Gospels but reflecting early Christian apologetic tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτη φωνὴ τῷ Μωυσῇ","severity":"info","text":"Epiphanius structures his argument as a chain of scriptural proofs: the births of Isaac and Jacob, Joseph's burial instructions, and the divine self-identification to Moses. Each example is presented as a type or foreshadowing of the resurrection, culminating in the witness of the Spirit in both Law and Gospel.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ λαλῶν ἐν τοῖς προφήταις ἰδοὺ πάρειμι","severity":"caution","text":"The saying attributed to Jesus ('the one speaking in the prophets—behold, I am present') is not attested in the canonical Gospels or known apocrypha. It may be a free composition by Epiphanius or drawn from a lost source; its authenticity is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the thing grown old and near to vanishing' (τὸ πεπαλαιωμένον καὶ ἐγγὺς ἀφανισμοῦ γεγονός) is ambiguous: it likely refers to Sarah's womb, but could also be a general description of barrenness.","The source of the Jesus saying to the Sadducees is unknown; it may be a free composition by Epiphanius."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"Ὑποδείξῃ δὲ καὶ ἡ ῥάβδος τοῦ Ἀαρὼν ξηρὰ οὖσα διὰ πολλῶν τάχα ἐτῶν καὶ ἐν σκηνῇ ἀφ' ἑσπέρας καὶ ἄχρι τῆς ἕω καταλειφθεῖσα. αὐτοῖς γὰρ μετὰ καμάτων τὰ ζῶντα δένδρα διὰ δεκαδύο μηνῶν κατὰ περίοδον ἐνιαυτοῦ πληρουμένου καρποὺς γεννᾷ, ἡλίου τε θάλποντος ὑετῶν ἀρδευόντων δρόσων πεταννυουσῶν νυκτός τε καὶ ἡμέρας τρεφουσῶν, ὑπὸ μίαν δὲ νύκτα τὸ δυσχερὲς εὐχερὲς ὁ θεὸς εἰργάσατο. ἐβλάστησε γὰρ ἡ ξηρὰ ῥάβδος καὶ φύλλα ἐκβάλλει καὶ καρποὺς πεπείρους. τὰ ὅμοια γὰρ ὑπέδειξεν ὁ θεὸς τῆς μελλούσης ὑπ' αὐτοῦ ἔσεσθαι ἀναστάσεως. συλλαμβανομένων δὲ τῶν παίδων κατὰ τὸν σεμνὸν γάμον, ὃν ὁ κύριος ὑπέδειξε, πρῶτον καταβάλλεται σπέρμα τῆς ἀκολουθίας, ὡς κατέδειξεν ὁ κύριος, κατὰ τὰς γεννητικὰς μήτρας· χρόνων δὲ ἀνακυλιομένων τὸ καταβληθὲν ἐν τῇ γαστρὶ τελεσφορεῖται διὰ χρόνου ἐνναμηνιαίου· φημὶ δὲ ὑπὸ ἐννέα μηνῶν τὸν ἀριθμὸν τελεσιουργεῖται τὸ κυϊσκόμενον καὶ γεννᾶται. ἐν δὲ τῇ ἀναστάσει οὐχ οὕτως· ὑπὸ θῆξιν γὰρ τὸ ἔργον. «σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι». ὡς ἔδειξεν ὁ κύριος ἐν τῇ σκηνῇ τοῦ μαρτυρίου ὅτι τὰ κάρυα τὰ ἐν τοῖς ζῶσι δένδροις διὰ δεκαδύο μηνῶν ἐγκυμονούμενα ἐν τῷ ξηρῷ ξύλῳ πυκάζονται καὶ βλαστοὶ γίνονται καὶ ὑπὸ μίαν νύκτα, οὐ μόνον δὲ ἀλλ' ὑπὸ θῆξιν μιᾶς ὥρας ἐτελεσιούργησε τὸ διὰ δεκαδύο μηνῶν ὡς εἴρηται γινόμενον· καὶ ὡσαύτως τὸ δι' ἐννέα μηνῶν ἐν τῇ κοιλίᾳ γενόμενον βρέφος, ὃ διὰ πολλοῦ τοῦ χρόνου συναχθὲν τελειοῦται, ἐν δὲ τῇ ἀναστάσει ὑπὸ θῆξιν πληρωθὲν ἀνίσταται. Πεισάτω τοὺς ἀπίστους ἡ δύναμις τοῦ κυρίου, οὗ οὐδεὶς «ἀνθίσταται τῷ βουλήματι».","english":"Let Aaron’s rod also demonstrate, being dry for perhaps many years and left in the tent from evening until dawn. For with toil, the living trees produce fruit through twelve months as the yearly cycle is completed, the sun warming, rains watering, dews spreading, and night and day nourishing; but in a single night God made the difficult easy. For the dry rod sprouted, put forth leaves, and produced ripe fruit. For God showed similar signs of the resurrection that was to come from him. In the conception of children according to the holy marriage that the Lord indicated, first the seed of the succession is deposited, as the Lord showed, in the generative wombs; as time rolls on, what is deposited in the womb is brought to completion over a nine-month period—I mean, the fetus is perfected and born after nine months in number. But in the resurrection it is not so; for the work is instantaneous. “For he will sound the trumpet, and the dead will rise incorruptible.” As the Lord showed in the tent of witness, that the nuts which in living trees are gestated over twelve months are covered in the dry wood and become shoots, and in a single night—not only that, but in an instant of one hour he brought to completion what is done over twelve months, as has been said; and likewise the infant formed in the womb over nine months, which is gathered and perfected over a long time, in the resurrection is completed in an instant and rises. Let the power of the Lord convince the unbelievers, for no one “resists his will.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι","severity":"info","text":"Epiphanius quotes an unidentified scriptural source; the phrase echoes 1 Corinthians 15:52 (the trumpet and resurrection of the dead) but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνθίσταται τῷ βουλήματι","severity":"info","text":"The phrase 'resists his will' likely alludes to Romans 9:19 or a similar Pauline expression of divine will, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκηνῇ τοῦ μαρτυρίου","severity":"info","text":"The 'tent of witness' (σκηνῇ τοῦ μαρτυρίου) refers to the Tabernacle in the wilderness, a key typological symbol in early Christian exegesis for the presence of God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ῥάβδος τοῦ Ἀαρών","severity":"info","text":"Aaron's rod that miraculously buds is a typological parallel to the resurrection, also used in Hebrews 9:4 and patristic literature as a sign of life from death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὑπὸ θῆξιν","severity":"info","text":"The phrase 'in an instant' (ὑπὸ θῆξιν) is repeated to contrast natural gestation (months) with instantaneous resurrection, structuring the argument as a series of antitheses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κάρυα","severity":"caution","text":"The term 'κάρυα' (nuts) is ambiguous: it may refer to almonds or walnuts, but the exact species is uncertain; the point is the miraculous rapid fruiting of dry wood.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural quotation 'σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι' is not a direct biblical verse; it may be a conflation or a lost source. The term 'κάρυα' could denote various nuts; the precise botanical referent is unclear."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"ἀκουσάτω Μωυσῆς καὶ ἐπιδεικνύτω. «τί ἐν τῇ χειρί σου;» φησὶν ὁ κύριος· ὁ δὲ εἶπε «ῥάβδος». ἡ δὲ ῥάβδος ξυλίνη ἦν αὕτη, ξηρὰ δὲ πάντως. καί φησι «ῥῖψον αὐτὴν ἐπὶ τῆς γῆς. καὶ ἔρριψε» τὴν ξηρὰν ῥάβδον. καὶ τὸ ξηρὸν ὁ θεὸς ὑγρὸν ἐπετέλει καὶ οὐ μόνον ὑγρόν, ἀλλὰ καὶ ἔμψυχον, ἀλλὰ καὶ τῇ φύσει παρηλλαγμένον καὶ τῇ οὐσίᾳ ἑτέρως ἐσχηματισμένον. οὐκ ἦν φάντασμα τὸ ἔργον· ἀλήθεια γὰρ θεοῦ προστάγματι ἐργάζεται καὶ οὐ φαντασία. ἐν ἅπασι γὰρ διορθουμένην τὴν ἡμῶν διάνοιαν παρέστησε διὰ Μωυσέως πρὸς τὴν ἀλήθειαν. ἔγνω γὰρ ὁ προφήτης ὅτι τὸ γινόμενον οὐκ ἦν δοκήσει, ἀλλ' ἀληθείᾳ ἐν τῷ ἀποδρᾶσαι· εἰ γὰρ φαντασίαν ᾔδει τὸ γινόμενον, οὐκ ἀπεδίδρασκεν ἀπὸ προσώπου τοῦ ὄφεως. ἀλλὰ μὴ πάλιν τοῦτο εἰς\n\nσκάνδαλον γενήσεται τοῖς φιλονείκοις καὶ εἴπωσιν· ὅτι ἄλλη ἦν ἡ ῥάβδος, «ὁ δὲ θεὸς ἔδωκεν» αὐτῇ ἀλλοῖον «σῶμα, ὡς ἠθέλησε». καὶ πρῶτον μὲν οὖν μαθέτωσαν ὅτι οὐκ ἄλλην ἀντὶ ἄλλης ἐψύχωσεν, ἀλλ' αὐτὴν ἐκείνην τὴν ξηρὰν οὖσαν ἐψύχωσεν· ὅτι τοῦτο τὸ δοθὲν τῇ ῥάβδῳ σῶμα καὶ κινούμενον ὑπ' αὐτοῦ γένος ἢ εἶδος εἰς κρίσιν ὁ θεὸς οὐκ ἐκάλει οὐδὲ ἀντὶ τῆς ῥάβδου τὸν δράκοντα ἠθέλησε δικάζειν, ἀλλὰ πληροφορίαν μὲν διὰ τῆς ῥάβδου ἀναστάσεως εἰργάσατο, τὸ δὲ ἴδιον δυνατὸν ὁ θεὸς ἀπεδείκνυ, ἵνα μή τις ἀπιστήσῃ τῷ δυνατῷ ἐν πᾶσι. καὶ αὐτὸ δὲ μετὰ πάσης ἀσφαλείας ἐποιήσατο· οὐ γὰρ μέρος τι τῆς ῥάβδου ἤγειρεν, ἀλλ' ὅλην τὴν ῥάβδον μετέβαλεν ὡς ἠθέλησε.","english":"Let Moses also listen and demonstrate. “What is in your hand?” says the Lord; and he said, “A rod.” And this rod was wooden, and certainly dry. And He says, “Cast it upon the ground. And he cast” the dry rod. And the dry thing God made moist, and not only moist, but also animate, and also altered in nature and differently formed in substance. The work was not a phantasm; for the truth of God works by command and not by illusion. For in all things He presented through Moses our mind being corrected toward the truth. For the prophet knew that what happened was not in appearance, but in truth, by the fact that it fled; for if he had known that what happened was an illusion, he would not have fled from the face of the serpent. But let this not again become a stumbling block to the contentious, and let them say that the rod was something else, “but God gave” it a different “body, as He wished.” And first, then, let them learn that He did not ensoul one thing instead of another, but He ensouled that very same rod which was dry; because this body given to the rod, and the kind or species moved by Him, God did not call to judgment, nor did He wish the serpent to judge instead of the rod, but He worked a confirmation of resurrection through the rod, and God demonstrated His own power, so that no one might disbelieve in His power in all things. And He did this with all security; for He did not raise a part of the rod, but transformed the whole rod as He wished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ῥάβδος","severity":"info","text":"The rod is a central symbol in this passage, representing the miraculous transformation from dry to animate, which Epiphanius uses to argue for the reality of resurrection against docetic interpretations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀκουσάτω Μωυσῆς","severity":"info","text":"Epiphanius alludes to the biblical account of Moses' rod (Exodus 4:2-4, 7:10-12) and the serpent transformation, though the specific dialogue 'What is in your hand?' is not directly from Exodus but a paraphrase.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φάντασμα","severity":"info","text":"Epiphanius counters docetic or gnostic views that miracles were mere illusions (φάντασμα), insisting on the physical reality of the transformation to affirm orthodox teaching on resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πληροφορίαν μὲν διὰ τῆς ῥάβδου ἀναστάσεως","severity":"info","text":"This passage functions as a typological argument: the rod's transformation prefigures and confirms the resurrection, a common patristic exegetical move linking Old Testament events to Christian doctrine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σκάνδαλον","severity":"info","text":"Epiphanius anticipates objections from 'contentious' readers who might claim the rod was replaced by a serpent, showing his awareness of contemporary theological debates and his defensive rhetorical strategy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποδρᾶσαι","severity":"caution","text":"The Greek verb 'ἀποδρᾶσαι' (to flee) is ambiguous: it could refer to Moses' flight from the serpent (Exodus 4:3) or the serpent's movement; the context suggests Moses' reaction, but the syntax is unclear.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποδρᾶσαι' could be read as Moses fleeing from the serpent or the serpent fleeing; the translation adopts the former, but the Greek allows either.","The exact biblical source for the dialogue 'What is in your hand?' is not directly from Exodus, suggesting Epiphanius may be paraphrasing or using a non-canonical tradition."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"Καὶ ὅτι μὲν ταῦτα οὕτως ἔχει καὶ οἱ νεκροὶ ἐλπίδα ἔχουσι ζωῆς αἰωνίου καὶ «οἱ ἐν μνήμασιν ἀναστήσονται», κάλει μοι πάλιν μάρτυρα τὸν ἀξιόπιστον Μωυσέα. πλημμελήσαντος γὰρ τοῦ Ῥουβεὶμ ἐπαρᾶται αὐτῷ ὁ πατὴρ αὐτοῦ ὁ ἅγιος Ἰακὼβ ὁ πατριάρχης καί φησι «Ῥουβεὶμ πρωτότοκός μου καὶ ἀρχὴ τέκνων μου, ἐξύβρισας ὡς ὕδωρ· μὴ ἐκζέσῃς. ἀνέβης γὰρ εἰς τὴν κοίτην τοῦ πατρός σου καὶ ἀπεκά97.2 λυψας φησίν, οὗ ἀνέβης». ἐν δὲ τῷ Ἑβραϊκῷ ἐλθωθάρ, ὅπερ ἐστὶν ἑρμηνευόμενον μὴ ἀνακάμψῃς ἢ μὴ προστεθείης ἢ πάλιν μὴ περισσεύσῃς, ψιλούμενον δὲ τῇ λέξει μὴ ἐκζέσῃς· οἱ δὲ ἑρμηνευταὶ ἐξέδωκαν οὕτως. καὶ εἰ θέλεις μαθεῖν ὅτι ταῦθ' οὕτως ἔχει καὶ θάνατος ἀπὸ πατρὸς ὡρίζετο τούτῳ ἡμαρτηκότι, Μωυσῆς σοι σαφηνίσει. εὐλογῶν γὰρ καὶ αὐτὸς τὰς δώδεκα φυλὰς ἐπὶ τὸν Ῥουβεὶμ ἐλθὼν καὶ γνοὺς ὅτι ἱερεὺς Λευί ἐν χειρὶ γὰρ τῆς ἱερωσύνης ἐλύετο καὶ ἐδεσμεύετο τὰ ἁμαρτήματα, φησί «ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ». πῶς δὲ ἐδύνατο ζῆν ὁ πρὸ ἑκατὸν εἴκοσι ἓξ ἐτῶν τεθαμμένος· ἀλλ' ἐπεὶ ᾔδει καὶ τὴν ἀνάστασιν κατὰ πάντα μέλλουσαν ἔσεσθαι, οἶδε δὲ θάνατον δεύτερον τὸν διὰ καταδίκης ἐν τῇ ἡμέρᾳ τῆς κρίσεως, βουλόμενος αὐτὸν ἀντὶ τῆς μιᾶς τιμωρίας κουφίσαι ἀπὸ τῶν μελ97.7 λόντων φησί «ζήτω» ἐν τῇ ἀναστάσει, σημαίνων· ᾔδει γὰρ ὅτι ζήσονται ἅπαντες «καὶ μὴ ἀποθάνῃ», τουτέστι μὴ περιβληθῇ θανάτῳ δευτέρῳ τῷ διὰ καταδίκης καὶ βασάνῳ αἰωνίᾳ. εἰ γὰρ περὶ τῆς ζημίας τῆς ζωῆς αὐτῷ ἔμελεν, ἤρκει εἰπεῖν μόνον «ζήτω Ῥουβείμ»· ἐπειδὴ δὲ περὶ τῶν μελλόντων σημαίνει, λέγει «ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ».","english":"And that these things are so, and that the dead have hope of eternal life and “those in tombs shall rise,” call again for me the trustworthy Moses as witness. For when Reuben transgressed, his father, the holy patriarch Jacob, curses him and says, “Reuben, my firstborn and beginning of my children, you have boiled over like water; do not seethe. For you went up onto your father’s bed and uncovered,” it says, “where you went up.” But in the Hebrew it is *elthothar*, which is interpreted as “do not return” or “do not be added” or again “do not overflow,” but in the literal sense “do not seethe”; and the translators have rendered it thus. And if you wish to learn that these things are so, and that death from a father was decreed for this sinner, Moses will clarify it for you. For blessing the twelve tribes himself, when he came to Reuben and knew that a priest of Levi—for the sins were loosed and bound in the hand of the priesthood—he says, “Let Reuben live and not die.” But how could he live, who had been buried for one hundred twenty-six years? But since he knew that the resurrection would come in every respect, and he knows a second death, that through condemnation on the day of judgment, wishing to lighten him from the future punishments instead of the single penalty, he says, “Let him live” in the resurrection, indicating—for he knew that all will live—“and not die,” that is, not be enveloped by a second death, that through condemnation and eternal torment. For if he were concerned about the loss of his life, it would have sufficed to say only “Let Reuben live”; but since he signifies concerning the future, he says, “Let Reuben live and not die.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥουβεὶμ πρωτότοκός μου ... μὴ ἐκζέσῃς","severity":"info","text":"Epiphanius paraphrases Jacob's curse on Reuben (Genesis 49:3-4 LXX), but the wording 'do not seethe' and the Hebrew gloss 'elthothar' are not in the standard LXX; they reflect a variant tradition or exegetical expansion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐλθωθάρ","severity":"info","text":"The Greek transliteration 'elthothar' likely represents Hebrew אַל־תּוֹתַר (ʾal-tôṯar, 'do not be added' or 'do not remain'), as Epiphanius notes. The variant interpretations ('do not return', 'do not overflow') show his awareness of translational ambiguity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερεὺς Λευί","severity":"info","text":"Epiphanius refers to a tradition that Moses, as a Levite, had priestly authority to bind and loose sins. This reflects post-biblical Jewish and Christian ideas about priestly absolution, not explicit in the Pentateuch.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ","severity":"info","text":"Epiphanius interprets Moses' blessing as a prophecy of resurrection and avoidance of 'second death' (eternal damnation). The phrase 'let Reuben live and not die' is not a biblical quotation but an exegetical inference to support his argument for bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θάνατος δεύτερος","severity":"info","text":"The concept of 'second death' (θάνατος δεύτερος) appears in early Christian eschatology (e.g., Revelation 21:8) and in Epiphanius' context refers to eternal punishment after judgment, distinct from physical death.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεκάλυψας φησίν, οὗ ἀνέβης","severity":"caution","text":"The Greek text at this point is corrupt or elliptical: 'ἀπεκάλυψας φησίν, οὗ ἀνέβης' ('you uncovered, it says, where you went up') likely refers to Reuben's incest with Bilhah (Genesis 35:22), but the syntax is broken, possibly due to scribal error.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Hebrew gloss 'elthothar' is unclear; Epiphanius may be citing a lost Greek translation or a Jewish exegetical tradition.","The phrase 'ἱερεὺς Λευί' could be read as 'a priest of Levi' or 'the priest Levi'; the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":202,"ref":"p202","source":"Καὶ πόθεν τις οὐ δυνήσεται συλλέξαι τὰς τοσαύτας μαρτυρίας περὶ τῆς ἡμῶν ἐλπίδος καὶ προσδοκίας τῆς ἀναστάσεως, τῆς ἐν ἀληθείᾳ καὶ οὐκ ἐν δοκήσει; λεγέτωσαν γὰρ οἱ κενόδοξοι καὶ φιλονεικοῦντες μάτην, πότερόν ποτε μέρος ἀνίσταται τῶν σωμάτων καὶ πάντων ἀνὰ μέρος ἢ πάλιν τινῶν τὸ ὅλον ἐγείρεται καὶ τινῶν ἀνὰ μέρος ἡ ἀνάστασις, τινῶν δὲ ὅλον τὸ σῶμα. τίς ἡ τοιαύτη προσωποληψία; ἆρα «προσωποληψία παρὰ τῷ θεῷ;» μὴ γένοιτο. ἐρευνήσωμεν ποῦ ἢ πότε ἤγειραν οἱ ἅγιοι νεκρὸν ἀπὸ μέρους καὶ οὐχὶ ὅλον τὸ σῶμα. ὁ υἱὸς τῆς ἐν Σαραφθίᾳ χήρας ὅλος ἀνέστη καὶ οὐ μέρος κατελείφθη, ὁ υἱὸς τῆς Σουμανίτιδος ὅλος ἀνέστη καὶ οὐδὲν μέλος αὐτοῦ εἴασε μὴ ἀναστάν. καὶ ὁ κύριος τὸν Λάζαρον ἤγειρε καὶ οὐκ ἐγκατέλιπε λείψανον ἐν τῷ μνήματι, ἀλλὰ μετὰ τῶν κειριῶν καὶ τῶν ἄλλων ἐνδυμάτων * καὶ οὐχὶ πάντως τῶν ἱματίων χρεία ἐν ἡμέρᾳ κρίσεως· τὸν υἱὸν τῆς ἐν τῇ Ναῒν ὅλον ἤγειρε, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, τὴν θυγατέρα τοῦ ἑκατοντάρχου. καὶ ὢ μάταιος ὑπόνοια τῶν τὰ τοιαῦτα λογιζομένων, ὅτι μέρος ἐγείρει καὶ μέρος καταλιμ98.6 πάνει. ἴδωμεν δὲ ἐξ αὐτῶν τῶν ὑποκειμένων καὶ τῶν ἤδη ἰσόρροπα ἐλπίδος ἡμῖν γεγενημένων. Ἐνὼχ ὅλος μετετέθη καὶ οὐκ εἶδεν ἕως τῆς δεῦρο θάνατον καὶ Ἠλίας ὅλος ἀνελήφθη ἐν","english":"And from where will one not be able to collect so many testimonies concerning our hope and expectation of the resurrection, which is in truth and not in semblance? For let the vainglorious and those who contend in vain say whether a part of the bodies rises, and all in part, or again some rise wholly and some in part, and some the whole body. What sort of such partiality is this? Is there \"partiality with God?\" May it not be. Let us investigate where or when the saints raised a dead person from a part and not the whole body. The son of the widow in Sarepta rose wholly, and no part was left behind; the son of the Shunammite rose wholly, and he left no member of his unraised. And the Lord raised Lazarus and left no remnant in the tomb, but with the graveclothes and the other garments—and certainly there is no need of garments on the day of judgment. He raised the son of the woman in Nain wholly, the daughter of the archisynagogos, the daughter of the centurion. And oh, vain is the suspicion of those who reason such things, that he raises a part and leaves a part behind. But let us see from the subjects themselves and from those already made equal to us in hope. Enoch was wholly translated and has not seen death up to this time, and Elijah was wholly taken up in","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσωποληψία","severity":"info","text":"Epiphanius uses the term 'prosōpolēpsia' (partiality) to reject the idea that God would resurrect only parts of bodies, emphasizing the completeness of resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς τῆς ἐν Σαραφθίᾳ χήρας","severity":"info","text":"The son of the widow of Sarepta (1 Kings 17:17–24) is cited as an example of a complete resurrection by the prophet Elijah.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς τῆς Σουμανίτιδος","severity":"info","text":"The son of the Shunammite woman (2 Kings 4:32–37) is another example of a full resurrection, performed by Elisha.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρον","severity":"info","text":"The raising of Lazarus (John 11:38–44) is presented as a complete resurrection, with no remnant left in the tomb.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸν τῆς ἐν τῇ Ναῒν","severity":"info","text":"The son of the widow of Nain (Luke 7:11–15) is raised wholly by Jesus, reinforcing the theme of full bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνὼχ ... Ἠλίας","severity":"info","text":"Enoch (Gen 5:24) and Elijah (2 Kings 2:11) are cited as figures who were wholly translated without experiencing death, supporting the argument for complete resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'ἐνδυμάτων' (garments), indicated by an asterisk; the English draft supplies a conjectural completion about garments not being needed on judgment day."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"σώματι καὶ οὐκ εἶδεν ἄχρι τῆς δεῦρο θάνατον, ἵνα ἐν δυσὶ ζῶσι σώμασιν παραστήσῃ ἡμῖν τελείαν τὴν ἀνάστασιν. καὶ ἵνα μή τις ἀμφιβάλλῃ, δύο χαρακτῆρας * τῶν δύο πρωτοτόκων τῆς ἡμετέρας ἀναστάσεως· Ἐνὼχ ἦν ἐν ἀκροβυστίᾳ καὶ οὐκ ἐκώλυσεν ἡ ἀκροβυστία τὴν ἀνάστασιν οὐδὲ τὴν τοῦ σώματος διὰ βίου τῆς ζωῆς ὑποδοχήν, Ἠλίας ἐν περιτομῇ, ἵνα μὴ ἡ ἀνάστασις ἐπί τινας καί τινας νομισθῇ, ἀλλὰ καθολικὴ ὅλη. Ἠλίας ἦν ἐν παρθενίᾳ, ἵνα τὸ πρόκριτον τῆς παρθενίας τὴν ἀθανασίαν κηρύξῃ τῷ κόσμῳ καὶ τὴν μετὰ σώματος ἀφθαρσίαν· ἵνα δὲ μὴ μόνον ἐπὶ τῆς παρθενίας νομισθῇ εἶναι διὰ τὸ ἐξαίρετον ἡ ἀνάστασις καὶ σώματος ἡ παραμονή, Ἐνὼχ οὐκ ἦν παρθένος, ἀλλ' ἐγκρατὴς καὶ παιδοποιήσας τέκνα. καὶ δύο μὲν οὗτοι ἐν ζῶσιν, ἐν σώματι καὶ ψυχῇ ἐμπαραμένοντες διὰ τὴν ἡμῶν ἐλπίδα.\n\nΚαὶ εἰς τὸ μή τινα πάλιν ἀμφιβάλλειν καὶ ἄλλους εἰς Ἅιδην κατήγαγε μετὰ τῶν σωμάτων. ἤνοιξε γὰρ ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιε Δαθὰν καὶ Ἀβειρών, τοὺς υἱοὺς Κορὲ καὶ Αὐνᾶν, καὶ κατέβησαν εἰς Ἅιδην ζῶντες σὺν σώματι καὶ ψυχῇ. ἀπ' αὐτῆς γὰρ τῆς ὥρας εἰς κρίσιν παρεδόθησαν, μήτε τῶν σωμάτων λυθέντων μήτε λειψάνου παραδοθέντος ἢ μέρους, ἀλλὰ ὅλων σὺν σώματι καὶ ψυχῇ εἰς τιμωρίαν παροδοθέντων. ὁ Ἰώβ φησιν «ἕως πάλιν γένωμαι» καί «ἀναστήσαι τὸ σῶμα τοῦτο τὸ ἀντλοῦν ταῦτα» καί «ἀνακαινιεῖς με» καὶ πάλιν «ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου», Ἠσαΐας δέ «ἀναστήσονται οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις»· ἦλθε γὰρ ὁ «λύων πεπεδημένους ἐν ἀνδρείᾳ, ὁμοίως τοὺς παρα99.3 πικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις».","english":"body and has not seen death up to this day, so that by two living bodies he might present to us the perfect resurrection. And so that no one may doubt, two figures of the two firstborn of our resurrection: Enoch was uncircumcised, and circumcision did not hinder the resurrection nor the reception of the body through the course of life; Elijah was circumcised, so that the resurrection might not be thought to apply to some and not others, but be universal and whole. Elijah was in virginity, so that the preeminence of virginity might proclaim immortality to the world and incorruption with the body; but so that the resurrection and the permanence of the body might not be thought to belong only to virginity because of its exceptional nature, Enoch was not a virgin, but was continent and had fathered children. And these two remain alive, in body and soul, for our hope.\n\nAnd so that no one might again doubt, he also brought others down to Hades with their bodies. For the earth opened its mouth and swallowed Dathan and Abiron, the sons of Kore and Aunan, and they went down to Hades alive with body and soul. From that very hour they were handed over to judgment, neither their bodies being dissolved nor any relic or part being surrendered, but all, with body and soul, were handed over to punishment. Job says, \"until I become again\" and \"you will raise this body that endures these things\" and \"you will renew me\" and again \"your youth will be renewed like that of an eagle\"; Isaiah says, \"the dead will rise and those in the tombs will be raised\"; for he came, \"the one who frees the fettered in courage, likewise those who embitter, those dwelling in tombs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀκροβυστίᾳ","severity":"info","text":"ἀκροβυστίᾳ (uncircumcision) is used here to contrast Enoch and Elijah, emphasizing that resurrection applies regardless of circumcision status.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαθὰν καὶ Ἀβειρών","severity":"info","text":"Dathan and Abiron (and the sons of Kore and Aunan) are figures from Numbers 16, swallowed by the earth for rebellion; Epiphanius uses them as examples of bodily descent to Hades.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως πάλιν γένωμαι","severity":"info","text":"The phrase 'until I become again' is likely a paraphrase of Job 14:14 or similar, though not exact; Epiphanius cites Job to support bodily resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνὼχ","severity":"info","text":"Enoch, taken bodily to heaven (Genesis 5:24), and Elijah, taken in a fiery chariot (2 Kings 2:11), are typological proofs of resurrection in early Christian literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἵνα μή τις ἀμφιβάλλῃ","severity":"info","text":"This passage uses a repetitive rhetorical structure ('And so that no one may doubt...') to introduce successive proofs of bodily resurrection, first with Enoch and Elijah, then with Dathan and Abiron.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναστήσονται οἱ νεκροὶ","severity":"info","text":"The citation from Isaiah ('the dead will rise') is not a direct quote from the Septuagint but a common early Christian paraphrase, reflecting Epiphanius's use of testimonia collections.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕως πάλιν γένωμαι' is not a precise biblical quotation; it may be a loose paraphrase or a conflation of Joban passages.","The identity of 'Aunan' (Αὐνᾶν) is unclear; possibly a variant of Onan or a scribal error."],"confidence":"high","notes":[]},{"i":204,"ref":"p204","source":"λέγει δὲ Ἰώβ «ἄνθρωπος δὲ κοιμηθεὶς οὐκέτι οὐ μὴ ἐγερθῇ οὔτε ἐπιγνώσεται τὸν τόπον αὐτοῦ». καὶ γὰρ ἀληθῶς καθ' ἡμέραν οὐ γίνεται ἡ ἀνάστασις, ἀλλ' εἰς μίαν ὥρισται ἡμέραν. δεικνὺς δὲ ὅτι οἶδεν εἰς ποίαν προθεσμίαν προσεδόκα, εὐθὺς ἔλυσε τὸ ζήτημα «ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ». ὅσον γὰρ ἔστιν ὁ οὐρανὸς καὶ ἡ γῆ, ἔτι καὶ τὰ σώματα ἐν τῇ γῇ ὑπάρχει. ὅταν δὲ ἔλθῃ «ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον» καὶ τινάσσων τὴν γῆν, τότε «ἐγερθήσονται καὶ οἱ ἐπὶ τῆς γῆς χώματος». διὰ τοῦτο λέγει τῷ Ἰεζεκιήλ «υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν» καὶ ἐγένετο οὕτως· καί «γενέσθαι ἐπ' αὐτὰ νεῦρα καὶ φλέβας, σάρκας καὶ τρίχας καὶ ὄνυχας»· καὶ πάλιν «εἰπὲ υἱὲ ἀνθρώπου, ἐλθὲ τὸ πνεῦμα ἀπὸ τῶν τεσσάρων γωνιῶν τῆς γῆς», τῶν τόπων δηλαδὴ τῶν ταῖς ψυχαῖς ἀποτεταμιευ99.6 μένων. καὶ τίνι τῷ λόγῳ αὐτὸς ὁ κύριος οὐ λέγει, ἀλλὰ κελεύει τῷ ἀνθρώπῳ λέγειν; ὅτι ὃ λέγει κύριος ἅμα καὶ ποιεῖ καὶ οὐκέτι λύεται· τῷ δὲ ἀνθρώπῳ προσέταξε λέγειν, ἵνα μετὰ τὸ ἀναστῆναι πρὸς τὴν ὥραν σημανθῇ μὲν ἡμῶν ἡ ἐλπὶς τῆς σωτηρίας, ἀνθρώπου δὲ λόγος λυθῇ καὶ οὐ τοῦ κυρίου. ἤμελλον γὰρ πάλιν ἀποθνῄσκειν ἐκεῖνα τὰ ὀστᾶ. ὅταν δὲ εἴπῃ ὁ κύριος, ἀνάστητε, ἐγείρονται καὶ οὐκ ἀποθνῄσκουσι· θεοῦ γὰρ λόγος οὐ λυθήσεται.","english":"Job says, \"A man who has fallen asleep will never again rise nor recognize his own place.\" And indeed, truly, the resurrection does not occur every day, but is appointed for a single day. Showing that he knew the appointed time for which he waited, he immediately resolved the question: \"Until the sky is sewn together.\" For as long as the sky and the earth exist, the bodies remain in the earth. But when \"the one who rolls up the sky like a scroll\" comes and shakes the earth, then \"those who are on the earth's mound will also rise.\" For this reason he says to Ezekiel, \"Son of man, command that bone be gathered to bone and joint to joint,\" and it happened thus; and \"that there come upon them sinews and veins, flesh and hair and nails\"; and again, \"Son of man, command that the spirit come from the four corners of the earth,\" that is, from the places reserved for the souls. And why does the Lord himself not speak, but commands the man to speak? Because what the Lord says, he simultaneously does, and it is no longer undone; but he commanded the man to speak, so that after the rising, at that moment, our hope of salvation might be signified, but the word of a man would be undone and not that of the Lord. For those bones were destined to die again. But when the Lord says, \"Arise,\" they rise and do not die; for the word of God will not be undone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος δὲ κοιμηθεὶς οὐκέτι οὐ μὴ ἐγερθῇ οὔτε ἐπιγνώσεται τὸν τόπον αὐτοῦ","severity":"info","text":"Epiphanius attributes this quotation to Job, but it does not correspond exactly to any known Septuagint or Hebrew text; it may be a paraphrase or from a variant tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ","severity":"info","text":"This phrase, 'until the sky is sewn together,' is not a direct biblical quotation but echoes apocalyptic imagery; Epiphanius uses it to denote the end of the current age.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον","severity":"info","text":"The image of rolling up the sky like a scroll is reminiscent of Isaiah 34:4 LXX (ἑλιγήσεται ὁ οὐρανὸς ὡς βιβλίον), though not a verbatim quote.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν","severity":"info","text":"This passage alludes to Ezekiel 37:1-10 (the vision of the dry bones), but Epiphanius expands the command to include gathering bones, joints, sinews, veins, flesh, hair, and nails.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν τεσσάρων γωνιῶν τῆς γῆς","severity":"info","text":"The phrase 'four corners of the earth' reflects a common ancient cosmology (e.g., Revelation 7:1) and here designates the places where souls are stored until resurrection.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Epiphanius contrasts human and divine speech: the Lord's command is irrevocable, while a human command is temporary, explaining why Ezekiel is told to speak rather than God.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job quotation is uncertain; it may be a loose citation or from a non-canonical text.","The phrase 'ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ' is ambiguous in meaning, possibly a proverbial expression for an impossible event."],"confidence":"high","notes":[]},{"i":205,"ref":"p205","source":"Διὰ τοῦτο καὶ ὁ κύριος ἐν σαρκὶ ἐλθὼν ἤγειρε νεκρούς, ἵνα τὸ διὰ τῆς σαρκὸς πάλιν κοιμηθῇ, ἕως αὐτὴ ἡ σὰρξ ἀναστῇ καὶ μηκέτι ἀποθάνῃ καὶ σιωπήσῃ τοῦτο τὸ λέγειν μόνῳ ἑνί· «ἔγειραι», «δεῦρο ἔξω», ἕως ἂν ἔλθῃ καὶ μηκέτι ἑνικῶς εἴπῃ, ἔγειραι, ἀλλ' ἐγείρεσθε πάντες, τὴν καθολικὴν ἀνάστασιν ἐργαζόμενος· αὐτὸς γάρ ἐστιν ἡ ἀνάστασις τῶν νεκρῶν. ὧδε γὰρ μετὰ τὸ ἀναστῆναι ἐκ τῶν νεκρῶν οὐδένα ἤγειρε εἰ μὴ τῶν προσφάτως τελευτησάντων. ἀνέστησαν γὰρ σὺν αὐτῷ «πολλὰ σώματα τῶν κεκοιμημένων ἁγίων καὶ ὤφθησαν πολλοῖς», «μετ' αὐτοῦ εἰσελθόντες εἰς τὸν νυμφῶνα», κατὰ τὰ ἐν εὐαγγελίῳ γεγραμμένα. καὶ οὐκ εἶπεν, ἀνέστη μέρος τῶν\n\nσωμάτων τῶν ἁγίων, ἀλλὰ σώματα τῶν ἁγίων· καί «ἐνεφανίσθησαν πολλοῖς», οὐκ ἄλλοι ὄντες παρὰ τοὺς τετελευτηκότας, ἀλλ' ἐπιγινωσκόμενοι παρὰ τῶν ἰδίων, ὅτι οὐ πρὸ χρόνων ἦσαν τετελευτηκότες. καὶ ἄλλοις δεῖξαι δὲ βουλόμενος ὁ κύριος ἡμῶν τὸ θαῦμα, τὰ δὴ δυσχερῆ ἐκεῖνα εὐχερῆ δεικνὺς ἐπετέλει. καὶ ὅτε μὲν ἔρχεται πρὸς τὴν προσφάτως τελευτήσασαν κόρην, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, ἐπειδὴ αὐτῇ τῇ ὥρᾳ τετελεύτηκε, κατηξίωσεν αὐτῇ εἰπεῖν· «ἀνάστηθι ἡ παῖς»· τῷ δὴ ἀνάστηθι ἰσχυροποιῶν τὸ ἤδη λελυμένον, ἐπειδὴ ἔτι ἐν τῇ κλίνῃ ἦν. τὸν δὲ υἱὸν τῆς χήρας τῆς ἐν τῇ Ναΐν, ἐπειδὴ ἤδη ἐν τῇ σορῷ ἐξεφέρετο, εὐχερέστερον ἤγειρεν· «ἥψατο γὰρ τῆς σοροῦ» καὶ οὐκ εἶπέ τι τῷ παιδί, ἀλλὰ μόνον ἥψατο τῆς σοροῦ καὶ ἀνέστη.","english":"For this reason also the Lord, having come in the flesh, raised the dead, so that through the flesh it might again be put to sleep, until this flesh itself rises and dies no more, and this speaking ceases to be said to only one: \"Arise,\" \"Come forth,\" until he comes and no longer says in the singular, \"Arise,\" but \"All of you arise,\" effecting the universal resurrection; for he himself is the resurrection of the dead. For here, after rising from the dead, he raised no one except those who had recently died. For \"many bodies of the sleeping saints rose with him and were seen by many,\" \"having entered the bridal chamber with him,\" according to what is written in the Gospel. And it did not say, a part of the bodies of the saints rose, but bodies of the saints; and \"they were shown to many,\" not being others than the deceased, but recognized by their own people, because they had not died long before. And wishing to show the miracle to others, our Lord accomplished those difficult things, showing them easy. And when he comes to the girl who had recently died, the daughter of the archisynagogos, since she had died at that very hour, he deigned to say to her: \"Girl, arise\"; by the \"arise\" strengthening what was already dissolved, since she was still on the bed. But the son of the widow in Nain, since he was already being carried out in the coffin, he raised more easily; \"for he touched the coffin\" and said nothing to the boy, but only touched the coffin and he rose.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολλὰ σώματα τῶν κεκοιμημένων ἁγίων","severity":"info","text":"Epiphanius alludes to Matthew 27:52-53, where many bodies of sleeping saints rise after Christ's resurrection, though the phrase 'entered the bridal chamber' is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν δὲ υἱὸν τῆς χήρας τῆς ἐν τῇ Ναΐν","severity":"info","text":"The raising of the widow's son at Nain is from Luke 7:11-15; Epiphanius adds the detail of touching the coffin, not in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχισυναγώγου","severity":"info","text":"The term 'archisynagogos' refers to a leader of a synagogue, a known office in Jewish communities of the period, here the father of a recently deceased girl.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο","severity":"info","text":"This passage continues the argument from the previous passage: Christ's raising of the dead prefigures the universal resurrection, linking Job's prophecy to Gospel events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νυμφῶνα","severity":"info","text":"'Bridal chamber' (νυμφών) is an unusual term for the resurrection context; it may reflect a non-canonical tradition or a symbolic reading of the Gospel accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνεφανίσθησαν πολλοῖς","severity":"caution","text":"The phrase 'they were shown to many' is not a direct Gospel quotation; Epiphanius may be paraphrasing or drawing on an apocryphal source, so the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'bridal chamber' detail is unclear; it may be from an apocryphal gospel or a local tradition.","The phrase 'they were shown to many' is not verbatim in the canonical Gospels, leaving its origin ambiguous."],"confidence":"high","notes":[]},{"i":206,"ref":"p206","source":"τὸ δὲ ἔτι βαθύτατον καὶ παρ' ἐλπίδα ἀνθρώπων πολλῷ μακρότερον, ὅτε ἦλθεν ἐπὶ τὸν τετραήμερον Λάζαρον, οὐδὲ εἶπεν ἀνάστηθι, οὐδὲ ἥψατο τῇ χειρὶ τοῦ μνήματος, ἀλλ' οὕτως ἐν ἑτοίμῳ καλεῖ ἐν τῇ ἰδίᾳ ἐξουσίᾳ, «Λάζαρε, δεῦρο ἔξω». πολὺ δὲ εὐχερέστερόν ἐστι καὶ ἑτοιμότερον τό «δεῦρο ἔξω» παρὰ τὸ ἅψασθαι, τὸ δὲ ἅψασθαι πάλιν εὐχερέστερόν ἐστι πολὺ τοῦ καλέσαι «ἡ παῖς ἀνάστηθι». ὧδε δὲ πάντα ποιεῖ ὁ ἅγιος τοῦ θεοῦ Λόγος, ἵνα ἡμῖν τὴν ἐλπίδα ὑποδείξῃ τῆς ἀναστάσεως. Εἰ δὲ βουληθείην τὰς πάσας μαρτυρίας ἐκ πασῶν τῶν γραφῶν ἐκλέξασθαι, μικρὸς μὲν ὁ ἡμέτερος νοῦς βραχύς τε καὶ ἰδιώτης, ὅμως διὰ τὸ πλῆθος δέδια μὴ εἰς πολὺ πλάτος ἐπεκτείνω τὸν λόγον· συνελὼν δὲ ἐρῶ ὅτι ἡ ἡμῶν σωτηρία σύντομός ἐστιν, ἐν πᾶσι δὲ ὁμοία, μιᾶς ἐλπίδος τῆς ἀναστάσεως ἡμῖν κεκηρυγμένης. ταῦτα δὲ ἀπιστοῦσιν ἄπιστοι, παραφθείρουσι κακόδοξοι, οὐ δέχονται φιλόνεικοι, ἀπωθοῦνται κενόδοξοι. τοῖς δὲ πᾶσιν ὁ θεὸς τὸ ἔλεος παράσχῃ καὶ διαυγάσῃ τὰ ζεζοφωμένα τῶν διανοημάτων. Ἕλληνες μὲν γὰρ μὴ λαβόντες πνεῦμα ἅγιον ἐλεγχθήσονται ὑπὸ τῆς ἀληθείας καὶ πασῶν τῶν προλεχθεισῶν μαρτυριῶν, μάλιστα δὲ ὑφ' ὑμῶν τῶν υἱῶν τῆς ἁγίας τοῦ θεοῦ ἐκκλησίας καὶ ὀρθοδόξου πίστεως.","english":"But the most profound and far beyond human expectation is this: when he came to the four-day Lazarus, he did not say \"Arise,\" nor did he touch the tomb with his hand, but thus, as if ready, he calls with his own authority, \"Lazarus, come out.\" And \"come out\" is much easier and more ready than touching, and touching again is much easier than calling out, \"Girl, arise.\" Here the holy Word of God does everything to show us the hope of the resurrection. If I wished to select all the testimonies from all the scriptures, my mind is small, short, and unskilled, yet because of the multitude I fear I might extend the discourse to great length; but I will say in summary that our salvation is concise, and in all things alike, with one hope of the resurrection proclaimed to us. These things unbelievers disbelieve, the heterodox corrupt, the contentious do not accept, the vainglorious reject. May God grant mercy to all and illuminate the darkened thoughts. For the Greeks, not having received the Holy Spirit, will be refuted by the truth and by all the aforementioned testimonies, and especially by you, the sons of the holy Church of God and of orthodox faith.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"Epiphanius paraphrases John 11:43, where Jesus calls Lazarus from the tomb. The phrase 'come out' (δεῦρο ἔξω) is not the exact Gospel wording but a compressed citation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡ παῖς ἀνάστηθι","severity":"info","text":"The phrase 'Girl, arise' likely refers to the raising of Tabitha (Dorcas) in Acts 9:40, where Peter says 'Tabitha, arise.' Epiphanius uses it as a contrast to show Jesus' greater authority.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραήμερον Λάζαρον","severity":"info","text":"The tradition that Lazarus was dead four days (τετραήμερον) is not in the canonical Gospels but appears in early Christian writings (e.g., John Chrysostom, Hom. in Joh. 62). Epiphanius assumes this detail as known.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Epiphanius builds a rhetorical climax: from 'Arise' (singular) to 'come out' to 'all of you arise' (previous passage), showing progressive authority. Here he adds a contrast with Peter's 'Girl, arise' to elevate Christ's power.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"By 'Greeks' (Ἕλληνες) Epiphanius means pagans, not Greek-speaking Christians. He contrasts them with the orthodox faithful who have received the Holy Spirit, a common patristic trope.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ παῖς","severity":"caution","text":"The phrase 'ἡ παῖς' (the girl) is ambiguous: it could be a generic reference or a specific name. Epiphanius may be alluding to a non-canonical tradition or conflating Acts 9:40 with a different story.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the girl' (ἡ παῖς) in the phrase 'Girl, arise' is unclear; it may refer to Tabitha (Acts 9:40) or another figure. The Coptic text is not extant here, so the Greek is the only witness."],"confidence":"high","notes":[]},{"i":207,"ref":"p207","source":"διδάσκετε γάρ, λαβόντες πνεῦμα ἅγιον καταξιωθέντες τε λόγου εὐθέτου «ἐν ἀνοίξει τοῦ στόματος», πρῶτον μέν, ὅτι μαθηταὶ τοῦ Χριστοῦ καταξιωθέντες εἶναι τοῦ «ἀρχιποίμενος» καὶ «προστάτου τῶν ἡμετέρων ψυχῶν» *, ὡς τὰ τρόφιμα τοῖς τοῦ Χριστοῦ ποιμνίοις τοῖς ἑαυτῶν λαοῖς συναγαγόντες μεριμνῶντές τε ὅπως ἑαυτούς τε καὶ τὰ τοῦ θεοῦ θρέμματα, φημὶ δὲ τὸν βουλόμενον πάντως ὠφελεῖσθαι, ἐκ τῆς ἁγίας γῆς τῆς παρὰ Μωυσῇ αἰνιττομένης θρέψητε. τίς δὲ τῶν εὖ φρονούντων εἰς ὑμᾶς τοὺς εὐλαβεῖς καὶ πιστοὺς σκοπῶν, ὦ ὀρθόδοξοι καὶ υἱοὶ τῆς ἐκκλησίας ἐνίους γὰρ λέγων πάντας τοὺς υἱοὺς τῆς ἀληθείας λέγω, κατὰ τὸ γεγραμμένον, τίς περὶ τούτων ἀμφιβάλοι; σοφῆς γὰρ ὄντες καὶ ἀνδρειοτάτης υἱοὶ γυναικός, ἧς τὸ κλέος παρὰ Σολομῶντι λέγοντι «γυναῖκα ἀνδρείαν τίς εὑρήσει;» ὡς σπανίας οὔσης, μᾶλλον δὲ μιᾶς, τὸ κρεῖττον ἐκλέξεσθε καὶ τὸ ὠφέλιμον ἀγαπήσετε. ἀνδρείαν δὲ γυναῖκα νοεῖτέ μοι τὴν ἐκκλησίαν τοῦ θεοῦ, τὴν ὑμῶν μητέρα, ἧς οὐδὲν ἀνδρειότερον, θνῃσκούσης καθ' ἕκαστον ἐπεγειρόμενον διωγμὸν ὑπὲρ τοῦ ὀνόματος τοῦ ἰδίου ἀνδρός.","english":"For you teach, having received the Holy Spirit and been deemed worthy of fitting speech \"in the opening of the mouth,\" first, because you have been deemed worthy to be disciples of Christ, of the \"chief shepherd\" and \"protector of our souls,\" as those who have gathered provisions for the flocks of Christ for their own peoples, and you are concerned that both yourselves and the flocks of God—I mean everyone who wishes to be benefited—you might nourish from the holy land hinted at by Moses. And who among the right-minded, looking to you, the reverent and faithful, O orthodox and sons of the Church—for in saying \"some\" I mean all the sons of the truth, according to what is written—who would doubt these things? For being sons of a wise and most manly woman, whose fame is mentioned by Solomon when he says, \"Who will find a manly woman?\" as she is rare, or rather one, you will choose the better and love the beneficial. And by \"manly woman\" understand for me the Church of God, your mother, than whom nothing is more manly, as she dies in each persecution that arises for the sake of her own husband's name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐν ἀνοίξει τοῦ στόματος","severity":"info","text":"This phrase, 'in the opening of the mouth,' likely refers to the moment of inspired speech or prayer, possibly echoing liturgical or prophetic language.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γυναῖκα ἀνδρείαν τίς εὑρήσει;","severity":"info","text":"Epiphanius quotes Proverbs 31:10 (LXX: 'Who will find a manly woman?'), applying it allegorically to the Church as the 'manly woman' who endures persecution.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιποίμενος","severity":"info","text":"The term 'chief shepherd' (ἀρχιποίμενος) is a Christological title, common in early Christian literature to denote Christ's pastoral role over the Church.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προστάτου τῶν ἡμετέρων ψυχῶν","severity":"info","text":"The phrase 'protector of our souls' (προστάτου τῶν ἡμετέρων ψυχῶν) is a title for Christ, reflecting his role as guardian and advocate for believers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μέν","severity":"info","text":"The phrase 'first' (πρῶτον μέν) introduces a list of reasons for the addressees' authority, but the passage breaks off without a corresponding 'second,' suggesting an incomplete or rhetorical structure.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκκλησίαν τοῦ θεοῦ","severity":"info","text":"Epiphanius identifies the Church as the 'manly woman' of Proverbs, a gendered allegory that reinforces the Church's endurance in persecution, a theme in patristic ecclesiology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἀνοίξει τοῦ στόματος' is ambiguous: it may refer to a specific liturgical moment or a general metaphor for divinely inspired speech.","The list introduced by 'πρῶτον μέν' is incomplete; the passage does not provide a 'δεύτερον,' leaving the rhetorical structure open."],"confidence":"high","notes":[]},{"i":208,"ref":"p208","source":"Αὕτη οὖν ἡ ἐπιεικεστάτη τὸν ἴδιον νυμφίον ἀκριβῶς ἐρωτᾷ ἐν τῇ βίβλῳ τῶν ᾀσμάτων «ποῦ ποιμαίνεις; ποῦ κοιτάζεις ἐν μεσημβρίᾳ;» ποιμαίνει δὲ Χριστὸς ἐν ἁγίᾳ γῇ τῇ προειρημένῃ καὶ οὐ μόνον ποιμαίνει, ἀλλὰ καὶ προστάσσει λύειν τὸ ὑπόδημα τῶν ποδῶν τῶν ποιμένων, ὡς Μωυσῇ πρῶτον λέγει· παρ' οὗ τὴν παράδοσιν παρειληφότες καὶ αὐτοὶ τοὺς εἰς τὴν ἁγίαν ἐπιστήμην εἰσαγομένους ἀσφαλῶς χειραγωγεῖτε πρῶτον, τὰ ὑποδήματα ἑκάστου ἐπιλύεσθαι ἐπιμελό102.3 μενοι.\n\nὑποδήματα δὲ ἑκάστου ἡμῶν ἔχει διαφοράν. τῇ γὰρ ἰδίᾳ ἑαυτοῦ πράξει ἕκαστος ὑπεδήσατο. καὶ λοιπὸν ὑμῶν τῶν μαθητῶν καὶ καλῶν ποιμένων ὑπακούων ἕκαστος, ὃς μὲν ὑπεδήσατο εἰδωλολατρείαν, ὑπελύσατο τῇ ὑμῶν νουθεσίᾳ, ἄλλος δὲ μοιχείαν ὑπελύσατο, ἕτερος πορνείαν, ἄλλος κλοπήν, ὃς δὲ πλεονεξίαν. οὐ μόνον δέ, ἀλλὰ καὶ λόγοις στυγητοῖς καὶ αἰσχροῖς ῥήμασιν ἀποτασσόμενοι μακαρίαις ἐλπίσιν «ὑπὸ χεῖρα κραταιὰν» τοῦ ἀγαθοῦ ποιμένος δι' ὑμῶν τῶν καλῶν, τῶν μαθητῶν ἕκαστος βουκολεῖσθαι παραδίδωσιν ἑαυτόν· ἀφέξεται γὰρ ἕκαστος πάντως τῆς πλάνης. καὶ πρὸ ὀφθαλμῶν παρατίθεσθε τὴν ἀλήθειαν, εἴδωλα μὲν παραχαράττοντες καὶ ἀναφανδὸν τὴν περὶ αὐτῶν πλάνην ἀνακηρύττοντες οὔτε γὰρ νεκροὺς τούτους ἡγεῖσθε, ἐπεὶ μήποτε ἔζησαν, κενὰ δὲ καὶ μάταια καὶ οὐκ ὄντα εἰκότως πάντας πάντοτε διδάσκοντες. οὐ γὰρ ἦσάν ποτε, ἵνα τι ὦσιν ἐκεῖνοι· εἰσὶ δὲ κακοδαίμονες, ἀνθρωπίνης διανοίας παράθεσις, ἡδονῶν ἀφορμὰς ἐπιρρώσασα· καὶ ἔνθεν ὑπὸ ἑκάστου τὸ ἴδιον πάθος εἰς σέβασμα κυρωθὲν τετόλμηται.","english":"This most gentle one, then, questions her own bridegroom precisely in the Song of Songs: \"Where do you pasture? Where do you lodge at midday?\" And Christ pastures in the holy land previously mentioned, and not only does he pasture, but he also commands that the sandal be loosened from the feet of the shepherds, as he first says to Moses; having received the tradition from him, you yourselves safely lead by the hand those who are being introduced into the holy knowledge, first taking care to loosen the sandals of each.\n\nNow the sandals of each of us have a difference. For each has put on sandals according to his own action. And then each of you disciples and good shepherds, obeying, one who had put on idolatry took it off through your admonition, another took off adultery, another fornication, another theft, another greed. And not only that, but also renouncing hateful words and shameful utterances, with blessed hopes each one delivers himself to be tended \"under the strong hand\" of the good shepherd through you, the good ones, the disciples; for each will certainly abstain from error. And you set the truth before your eyes, counterfeiting idols and openly proclaiming the error concerning them, for you consider these not even dead, since they never lived, but empty and vain and non-existent, rightly teaching everyone always. For they never existed, so that they might be something; they are evil spirits, a deposit of human thought, reinforcing occasions for pleasures; and from this, each one's own passion, having been confirmed as an object of veneration, has been dared.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Song of Songs","severity":"info","text":"The quotation 'Where do you pasture? Where do you lodge at midday?' is from Song of Songs 1:7 (LXX). Epiphanius adapts the erotic dialogue to an allegory of Christ as shepherd.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"loosen the sandal","severity":"info","text":"The command to loosen sandals echoes Exodus 3:5, where God tells Moses to remove his sandals on holy ground. Epiphanius uses this as a metaphor for stripping away sin before entering sacred knowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βουκολεῖσθαι","severity":"info","text":"The verb βουκολεῖσθαι ('to be tended as a herd') is a pastoral term distinct from ποιμαίνω; Epiphanius uses it to emphasize the disciples' role in guiding the flock under Christ's authority.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"under the strong hand","severity":"info","text":"The phrase 'under the strong hand' (ὑπὸ χεῖρα κραταιάν) is a biblical idiom for divine protection, found in Exodus 13:9 and Psalms; Epiphanius applies it to Christ's pastoral care.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct address to a series of allegorical interpretations: the Song of Songs dialogue, the sandal-loosing ritual, and the catalog of sins removed by discipleship.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"idols as non-existent","severity":"info","text":"Epiphanius argues that idols never existed as living beings, but are 'evil spirits' and products of human thought. This reflects early Christian polemic against pagan cults, common in fourth-century heresiology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the opening of the mouth' from the previous passage is not repeated here; its referent remains unclear. The identity of 'the most gentle one' (ἡ ἐπιεικεστάτη) is ambiguous—likely the bride of the Song of Songs, but possibly an allegorical figure for the Church or the soul."],"confidence":"high","notes":[]},{"i":209,"ref":"p209","source":"πρῶτον γὰρ εὐθὺς ὅτε τοῦτο τοῖς ἀνθρώποις ἐκαινοτόμητο διὰ δαιμόνων κακουργίας, «πρώτη» αὕτη «πορνεία» ἀπεφθέγγετο καὶ σκιογραφίαις τὰ εἴδωλα προετυποῦτο. ἔπειτα τέχνην τὴν ἰδίαν, ἣν μετὰ χεῖρας εἶχεν ἕκαστος, δι' ἧς τὴν εὐπορίαν ἔσχεν, εἰς σέβασμα τοῖς ἰδίοις παρεδίδου τέκνοις καὶ διὰ τῆς ὕλης τῆς ἰδίας τεχνουργίας θεοὺς ἀνεπλάσαντο, καὶ κεραμεὺς μὲν ἐκ πηλοῦ, τέκτων ἐκ ξύλου, χρυσοχόος ἐκ χρυσίου καὶ ἀργυροκόπος ὡσαύτως. ἔτι δὲ πάλιν ἕκαστος τὸ ἴδιον πάθος εἰς μορφοεμφερείας πρὸ τῶν ἰδίων ὀφθαλμῶν διέγραφεν, ὁ μὲν αἱμοβόρος τις ἀνὴρ Ἄρεα φάσκων, μοιχὸς δὲ ἢ μοιχὰς τὴν πολύκοινον Ἀφροδίτην, τύ103.2 ραννος δὲ Νίκην ἀναπτερώσας. αὐχμώδης γὰρ καὶ περὶ τὰ βιωτικὰ κεχηνὼς Κρόνου τὸν τύπον ἔγραφε, θηλυνόμενος δὲ Κυβέλην καὶ Ῥέαν διὰ τὸ ῥευστόν, οἶμαι, τῆς ἀπὸ τῶν σωμάτων πολυμιξίας. ἄλλος τε ῥεμβὸς ἢ ῥεμβὰς Ἄρτεμιν κυνηγέτριαν προετύπου καὶ μέθυσον Διόνυσον καὶ πολύμοχθον Ἡρακλέα, πολύμιξ δέ τις Δία καὶ Ἀπόλλωνα. καὶ τί μοι τὰ πλήθη λέγειν μυρίων παθῶν ἐν ἀνθρώποις ὑπαρχόντων; πλέον δὲ πάντων Αἰγύπτιοι πλανηθέντες οὐ μόνον τὰ ἴδια πάθη ἐσεβάσθησαν, ἀλλὰ πτηνὰ καὶ τετράποδα, χερσαῖά τε καὶ ἔνυδρα καὶ ἀτίθασσά τινα θηρία καὶ τὰ εἰς δοῦλα αὐτοῖς ὑπὸ τοῦ ἁγίου θεοῦ παραδοθέντα τῇ τάξει «μετήλλαξαν»·","english":"For first, immediately when this was innovated among humans through the malice of demons, this one was the first to proclaim \"fornication,\" and idols were prefigured by shadow-paintings. Then each person handed down to his own children the craft he had in his hands, by which he had gained his livelihood, as an object of reverence, and through the material of his own craftsmanship they fashioned gods: the potter from clay, the carpenter from wood, the goldsmith from gold, and the silversmith likewise. Moreover, each one again depicted his own passion in likenesses before his own eyes: a bloodthirsty man claiming Ares, an adulterer or adulteress depicting the promiscuous Aphrodite, a tyrant representing Victory with wings. For a squalid man, gaping after worldly things, painted the figure of Kronos; an effeminate man portrayed Cybele and Rhea, because of the flux, I think, from the promiscuous mixing of bodies. Another, a wanderer or a wanton woman, prefigured Artemis the huntress, and a drunkard Dionysus, and a much-suffering Heracles, and a promiscuous person Zeus and Apollo. And why should I recount the multitudes of countless passions existing among humans? But more than all, the Egyptians, having gone astray, not only revered their own passions, but also birds and quadrupeds, land animals and water creatures, and certain untamed beasts, and those delivered to them as servants by the holy God in the order they \"exchanged.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"πρώτη πορνεία","severity":"info","text":"Epiphanius here echoes a common patristic trope that idolatry began with the demonic invention of fornication, linking moral corruption to false worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σκιογραφίαις","severity":"info","text":"σκιογραφίαις (shadow-paintings) refers to a technique of shading in ancient painting, used metaphorically to suggest that idols were mere deceptive outlines of reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρόνου","severity":"info","text":"Kronos, often identified with Saturn, was associated in Greek myth with time, devouring his children, and here linked to squalid worldly concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κυβέλην καὶ Ῥέαν","severity":"info","text":"Cybele and Rhea were Phrygian and Greek mother goddesses, often conflated, associated with fertility and ecstatic rites; Epiphanius connects them to effeminacy and flux.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage catalogs the origin of idolatry through human crafts and passions, culminating in a special condemnation of Egyptian animal worship, which Epiphanius treats as the worst deviation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Αἰγύπτιοι","severity":"info","text":"The critique of Egyptian animal worship was a standard polemic in early Christian apologetics, seen in authors like Clement of Alexandria and Origen, and here intensified by Epiphanius.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετήλλαξαν' (exchanged) is ambiguous: it may mean the Egyptians transformed the animals' status from servants to gods, or that they exchanged proper order for confusion."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"καὶ ὡς ὄντες τῇ διανοίᾳ κτηνώδεις ὑπερασεβοῦσι, τὰ ζῷα τὰ παρ' αὐτοῖς θεοποιοῦντες καὶ οὐκ αἰσχυνόμενοι, κύνα τὸ ὑλακτικόν, αἴλουρον τὸ ἑρπετοφάγον, τράγον τὸ ἀκόλαστον, πρόβατον τὸ βληχρόν, κροκόδειλον τὸ πολυσχιδὲς καὶ ἀμειδέστατον, ἶβιν τὴν ἰοβόρον καὶ ἰκτῖνα καὶ ἱέρακα καὶ κόρακα τὰ δουλοπρεπέστατα, ὄφιν δὲ τὸ σκολιὸν καὶ ἀηδέστατον. καὶ ἁπαξαπλῶς ὢ τῆς μεγάλης αἰσχύνης τῶν μήτε ὄψει τὸν ἑαυτῶν ἔλεγχον κατανοούντων καὶ μήτε ἀκοαῖς τὴν αἴσθησιν παραλαμβανόντων μήτε διανοίᾳ * τῶν παρ' αὐτοῖς ματαίως γινο103.7 μένων συνιέντων. κακῷ γοῦν μόρῳ πεπληγμένοι εἰσὶ μηδὲ τοῖς ἰδίοις φιλοσόφοις ἐγκαταυγαζόμενοι μηδὲ τοῖς τῆς ἀληθείας ἐγκυκλη103.8 ταῖς συνθεαταὶ γινόμενοι. οὐκ ἀκούουσι γὰρ Διαγόρου τοῦ τὸν ἴδιον Ἡρακλέα ξύλινον ὄντα δι' ἀπορίαν ξύλων ὑποκαύσαντος καὶ ἐπισκωμματικῶς αὐτῷ λέγοντος· «ἄγε δή, Ἥρακλες, τὸν τρισκαιδέκατον ἆθλον ἐκτελῶν πάρελθε, τὸ ὄψον ἡμῖν ἑψήσων»· ὃν δὴ λαβὼν καὶ σχιδακίσας, καταγελῶν τοῦ ἰδίου θεοῦ ὡς οὐκ ὄντος, τῷ παρατεθέντι αὐτῷ ἀρίστῳ γελοιάζων ἐτρέφετο.","english":"and being bestial in mind, they excessively worship, deifying the animals among them and not being ashamed: the dog that barks, the cat that eats reptiles, the goat that is licentious, the sheep that is feeble, the crocodile that is many-toothed and most unsmiling, the ibis that eats venomous things, and the kite and hawk and raven that are most servile, and the serpent that is crooked and most unpleasant. And in a word—oh, the great shame of those who neither perceive their own reproach by sight, nor receive perception by hearing, nor understand in mind the things vainly done among them! They are struck, then, by an evil fate, neither being illuminated by their own philosophers, nor becoming fellow spectators with the circles of truth. For they do not hear Diagoras, who, when his own Heracles was made of wood, burned him due to a shortage of firewood and said to him mockingly: \"Come now, Heracles, performing the thirteenth labor, pass by, to boil our food for us\"; and taking him and splitting him into kindling, laughing at his own god as not existing, he was nourished by the meal set before him, jesting.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κτηνώδεις","severity":"info","text":"The Greek term κτηνώδεις (bestial) underscores the author's polemical characterization of pagan worship as irrational and animalistic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διαγόρας","severity":"info","text":"Diagoras of Melos (5th cent. BCE) was a Greek poet and sophist known for atheistic views; the anecdote of burning a wooden Heracles for firewood is a stock example of impiety in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"τρισκαιδέκατον ἆθλον","severity":"info","text":"The 'thirteenth labor' of Heracles is a comic invention, as the canonical twelve labors were fixed; this parallels similar mockery in Lucian and other satirists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἁπαξαπλῶς","severity":"info","text":"The phrase 'and in a word' marks a rhetorical summation, intensifying the preceding catalogue of animal deities with an exclamation of shame.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἡρακλέα ξύλινον","severity":"info","text":"The wooden Heracles episode was cited by later Christian writers (e.g., Eusebius, Praep. ev. 5.36) as evidence of pagan absurdity, reflecting a common apologetic trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 103.7 has a lacuna marked by an asterisk; the reading 'τῶν παρ' αὐτοῖς ματαίως γινομένων' is conjectural but contextually secure."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"ἄλλος δὲ Ἡράκλειτος Αἰγυπτίοις φησίν· εἰ θεοί εἰσι, διὰ τί θρηνεῖτε αὐτούς;\n\nΤυφῶνα γὰρ καὶ Ὄσιριν καὶ ἄλλους καταχθονίους λιγυρῶς θρηνῳδοῦντες ὡς κεκηδευμένους πενθοῦσι. φησὶ γοῦν οὗτος· εἰ θεοί εἰσι, διὰ τί θρηνεῖτε αὐτούς; εἰ δὲ τεθνήκασι, μάτην θρηνεῖτε αὐτούς. ἄλλος δέ, κωμικὸς Εὐδαίμων τοὔνομα, φησίν «εἴπερ εἰσὶ θεοί, οὐ δύναμαι περὶ αὐτῶν λέγειν οὐδ' ὁποῖοί τινές εἰσι ἰδέαν δηλῶσαι. πολλὰ γάρ εἰσι τὰ κωλύοντά με». καὶ Ὅμηρος δέ φησιν «οὐκ ἀγαθὸν πολυκοιρανίη». ὁ δὲ Φιλήμων, ἕτερος κωμικός, φησίν «οἱ ἕνα θεὸν σέβοντες ἐλπίδας ἔχουσι καλὰς εἰς σωτηρίαν». Ἆπις γὰρ εὐθὺς ὁ ἀχυροφάγος μόσχος ὑπὸ Κάμπυος, τοῦ τῶν Ἀσσυρίων βασιλέως, ξίφει τὸν μηρὸν πλήτ104.5 τεται, ἵν', εἰ ῥεύσει αἷμα, ἐλεγχθῇ μὴ ὢν θεός. Κρονικοὶ δὲ οὐκ ἀρνοῦνται τὸν ἴδιον αὐτῶν θεὸν ἐγκαθεῖρχθαι ἁλύσεσι σιδηραῖς, οὕτως ἡγούμενοι. εἰ δέ τις ἐν καθείρξει ὑπάρχει, οὐχ ἁπλῶς ὅτι ἑνὶ μείζονι ὑπόκειται, ἀλλὰ καὶ ὡς κακοῦργος ὁ τοιοῦτος ἐν καθείρξει ἐστίν. εἰ δὲ καὶ περὶ * Ἴσιδός μοι ἔσται λόγος τῆς ἤδη καὶ Ἀτθίδος καὶ Ἰοῦς λεγομένης, θυγατρὸς δὲ Ἄπιδος τοῦ Καππαδόκου τοῦ καὶ Ἰνάχουκαλουμένου, αἰσχύνομαι μὲν ἴσως τὰς ἐκείνων πράξεις ἀνακηρῦξαι· πλὴν δὲ οὐκ αἰσχυνθήσομαι λέγειν ἃ αὐτοὶ προσκυνεῖν οὐκ αἰσχύνονται. αἰσχυνέσθωσαν δὲ οἱ ταύτης προσκυνηταὶ καὶ τῆς Ἀφρογενείας τὰς ἑαυτῶν θυγατέρας τε καὶ γυναῖκας καὶ ἀδελφὰς τὰς τῶν θεῶν αὐτῶν πράξεις μιμεῖσθαι παραινοῦντες. καὶ εὐθὺς μὲν Ὀσίρεως ἐρῶσαι τοῦ ἰδίου αὐτῶν ἀδελφοῦ Τυφῶνός τε τοῦ ἄλλου ἀδελφοῦ τοὺς ἰδίους ἀδελφοὺς κατ' ἀλλήλων στρατεύουσι.","english":"Another, Heraclitus, says to the Egyptians: if they are gods, why do you mourn them? For they mourn Typhon and Osiris and other underworld deities with shrill dirges, lamenting them as if they were buried. So this man says: if they are gods, why do you mourn them? But if they are dead, you mourn them in vain. Another, a comic poet named Eudaemon, says: \"If there are gods, I cannot speak about them nor indicate what sort they are in form; for many things prevent me.\" And Homer says: \"Many rulers are not a good thing.\" Philemon, another comic poet, says: \"Those who reverence one god have good hopes for salvation.\" For Apis, the straw-eating calf, is immediately struck in the thigh by the sword of Cambyses, king of the Assyrians, so that if blood flows, he may be proven not to be a god. The Cronians do not deny that their own god is confined with iron chains, so they believe. But if someone is in confinement, not only is he simply subject to a greater one, but such a person is also a malefactor in confinement. And if I am to speak about Isis, who is also called Atthis and Io, daughter of Apis the Cappadocian, also called Inachus, I am perhaps ashamed to proclaim their deeds; yet I will not be ashamed to say what they themselves are not ashamed to worship. Let those who worship her and Aphrogeneia be ashamed, who urge their own daughters and wives and sisters to imitate the deeds of their gods. And immediately, those who love Osiris, their own brother, and Typhon, the other brother, set their own brothers in arms against each other.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἡράκλειτος","severity":"info","text":"Heraclitus (c. 535–475 BCE) was a pre-Socratic philosopher known for his critique of traditional religion. Epiphanius attributes to him a rationalist argument against Egyptian mourning of gods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κάμπυος","severity":"info","text":"Cambyses II, king of Persia (r. 530–522 BCE), conquered Egypt. The story of his slaying the Apis bull is recorded by Herodotus (3.29) as a demonstration of Egyptian superstition.","cites":[],"named_sources":["Herodotus Histories"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κρονικοὶ","severity":"info","text":"The 'Cronians' likely refers to followers of the god Cronus, who in some myths was bound in chains. Epiphanius uses this to argue that a bound god cannot be divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἴσιδός ... Ἀτθίδος καὶ Ἰοῦς","severity":"info","text":"Epiphanius conflates Isis with the Greek figures Atthis and Io, reflecting a common Hellenistic syncretism. This identification is found in authors like Diodorus Siculus.","cites":[],"named_sources":["Diodorus Siculus Library of History"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀφρογενείας","severity":"info","text":"Aphrogeneia ('foam-born') is a epithet for Aphrodite, derived from the myth of her birth from sea foam. Epiphanius uses it to criticize pagan worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄπις ... Κάμπυος","severity":"caution","text":"The text says Cambyses was 'king of the Assyrians', an anachronism or confusion; historically he was Persian. This may reflect a later tradition or scribal error.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Eudaemon' the comic poet is uncertain; no known comic poet by that name survives.","The phrase 'Ἄπις ... τοῦ Καππαδόκου' is ambiguous: Apis is called 'the Cappadocian', which may be a confusion with the Argive Io tradition."],"confidence":"high","notes":[]},{"i":212,"ref":"p212","source":"πολλὴ δὲ αἰσχύνη θεᾶς τῆς μήτε αἰδοῦς τοῦ ἰδίου ἀδελφοῦ αἰσθομένης, ἀλλ' ἐρώσης μὲν καὶ μὴ ἀρκουμένης τοῖς ἔξωθεν ἀνδράσιν, ἀλλὰ καὶ ἕως τοῦ ἰδίου ἀδελφοῦ φθανούσης. οὐ μόνον δέ, ἀλλὰ καὶ ἀδελφοκτονίαν διὰ τὴν ἰδίαν τῆς ἐπιθυμίας ἀκορεστίαν τοῖς φιλτάτοις ὑποδείκνυσι. καὶ Ὧρον μὲν ἕνα γεννᾷ παῖδα, ἣ οὐκ ἠδυνήθη παραστῆσαι, τίς ὁ γνήσιος ἀληθῶς ἔστιν αὐτοῦ πατήρ. εἰ γὰρ μὲν Τυφῶνα ὀνομάσῃ, διστάζει μὴ οὐκ ἔστιν αὐτοῦ γονεύς· εἰ δὲ τὸν Ὄσιριν, τίς τούτου τὴν ἀκρίβειαν παραστήσειε; καλὸν δὲ θεὸν αὐτὸν γενέσθαι ἡ τοιαύτη μήτηρ ἐδίδασκε, παραλαβοῦσα αὐτὸν καὶ ἐν Τύρῳ πορνεύσασα ἔτη δέκα. Σέραπιν δὲ τὸν Ἆπιν βασιλέα καλούμενον Σινωπέων παῖδες θεοποιοῦντες τυραννίδι μᾶλλον ἐδούλευσαν ἤπερ ἀληθείᾳ.\n\nΤαῦτά ἐστι τῶν παρ' Αἰγυπτίοις τιμωμένων θεῶν τὰ ἐπίχειρα, ὧν τὸ κατὰ μέρος εἰπεῖν * πολὺς χρόνος ἀναλωθήσεται. Ἕλληνες δὲ οἱ δοκοῦντές τι εἶναι ἐν ἑαυτοῖς, λόγοις μόνον καὶ ὀξύτητι γλώσσης φιλοσοφοῦντες καὶ οὐκ ἔργοις, πλέον πάντων ἐξώκειλαν· οἵτινες κατάγουσι Κρόνον ἀπ' Οὐρανοῦ, λέγοντες αὐτὸν ἀπὸ τοῦ Οὐρανοῦ γεγεννῆσθαι καὶ τὰ μόρια τοῦ ἰδίου πατρὸς τετμηκέναι ὢ κακῆς πράξεως, αἰσχρᾶς τε ὑπονοίας· ὃς εἰ μὴ ἐτμήθη, πολλοὶ Κρονίωνες ἦσαν. οὗτος δὲ ὁ γεννάδας, ὁ ἕως πατρὸς πεφθακώς, οὐκ ἠρκέσθη ἐπὶ τῇ πρώτῃ ἀσεβείᾳ, ἀλλὰ νέος μὲν ὢν ἀδικεῖ τὸν πατέρα, πρεσβύτης δὲ γεγονὼς τὰ ἴδια αὐτοῦ τέκνα, Ποσειδῶνα μὲν καταπίνων καὶ Πλούτωνα, Δία δὲ ἀναζητῶν καὶ ἐμπαιζόμενος ὑπὸ τῆς Ῥέας καὶ πέτραν μεγάλην ἐσπαργανωμένην ἀντὶ βρέφους κατα105.5 πίνων· ὡσεὶ θεὸς τάχα *.","english":"Great is the shame of a goddess who perceived no shame for her own brother, but loved and was not satisfied with men from outside, but even reached as far as her own brother. Not only that, but she also exhibits fratricide to her dearest ones because of the insatiability of her own desire. And she bears one child, Horus, whom she was unable to establish, who his true father really is. For if she names Typhon, she hesitates lest he is not his parent; but if she names Osiris, who could establish the accuracy of this? And such a mother taught him to become a good god, having taken him and fornicated in Tyre for ten years. As for Serapis, the Apis bull called king, the children of the Sinopeans deified him, serving tyranny more than truth.\n\nThese are the rewards of the gods honored among the Egyptians, to describe which in detail much time would be consumed. But the Greeks, who think they are something in themselves, philosophizing only with words and the sharpness of tongue and not with deeds, have gone astray more than all. They bring down Cronus from Uranus, saying that he was born from Uranus and cut off the genitals of his own father—what an evil deed, what a shameful notion! If he had not been cut, there would have been many Cronuses. This noble one, who reached as far as his father, was not satisfied with the first impiety, but while young he wrongs his father, and when he became old, he wrongs his own children, swallowing Poseidon and Pluto, and seeking Zeus, being mocked by Rhea and swallowing a great stone wrapped in swaddling clothes instead of an infant, as if he were a god.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σέραπιν","severity":"info","text":"Serapis was a syncretic Hellenistic-Egyptian god, often identified with Osiris-Apis. Epiphanius here connects him to the Apis bull and claims he was deified by the Sinopeans, reflecting a common early Christian polemic against pagan cults.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Κρόνον","severity":"info","text":"The account of Cronus castrating Uranus and swallowing his children is a standard Greek myth, found in Hesiod's Theogony. Epiphanius uses it to ridicule Greek theology, paralleling his earlier critique of Egyptian myths.","cites":[],"named_sources":["Hesiod Theogony"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Egyptian to Greek myths, marked by the transitional phrase 'These are the rewards...' and 'But the Greeks...'. It follows a pattern of cataloguing pagan absurdities to contrast with Christian truth.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡσεὶ θεὸς τάχα","severity":"caution","text":"The Greek phrase 'ὡσεὶ θεὸς τάχα' ('as if he were a god, perhaps') is ironic but the text has a lacuna marked by an asterisk. The sense is clear, but the exact wording may be incomplete.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀδελφοκτονίαν","severity":"info","text":"The term 'fratricide' here refers to the myth of Osiris killed by his brother Typhon (Set). Epiphanius uses it to highlight the moral depravity of the Egyptian gods, a common trope in early Christian apologetics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the goddess in the first sentence is not named but is likely Isis, given the context of Osiris, Typhon, and Horus. The reference to 'fornicating in Tyre for ten years' is obscure and may reflect a lost tradition or polemical exaggeration."],"confidence":"high","notes":[]},{"i":213,"ref":"p213","source":"εὐγενῶν δὲ γονέων ὑπάρχων ἵν' οὕτως εἴπω ὁ τούτου παῖς, Ζεὺς τούτῳ ὄνομα, ἐκινδύνευε πασῶν τῶν γυναικῶν ἀνὴρ γίνεσθαι καὶ ὁ τούτου υἱὸς Ἑρμῆς. καὶ εἴθε κατὰ τοὺς νόμους ὑποπροίκιός τις ἐγένετο καὶ μὴ κλεψίγαμος πάντοτε καὶ κακεργάτης· Πηνελόπην μὲν γὰρ φθείρει, δι' ἡδονὴν τράγος γενόμενος· τράγος δὲ οἶμαι ἐγίνετο διὰ τὸ ἀκμαῖον τῆς τοῦ γενείου παραπλοκῆς. πρὸς Δανάην δὲ Ζεὺς ὁ πρῶτον ἡμῖν καλούμενος χρυσὸς ἐγίνετο, ἵνα παρθένον σώφρονα θαλαμευομένην φθείρῃ· χρυσὸς δὲ ἐκεῖνος οὐκ\n\nἠδύνατο γενέσθαι ποτέ, ἀλλὰ γόης ὢν διὰ χρυσοῦ δωροδοκῶν τὴν παρθένον ἠπάτησε. καὶ παρὰ μὲν Λήδᾳ κύκνος αὖθις γίνεται, τὴν ἀναπτέρωσιν τῆς πυρώσεως τῆς αὐτοῦ ἡδονῆς ἀνασημαίνων. ἀετὸς δὲ γενόμενος μηδεπώποτε ἀναπετασθεὶς παιδοφθόρων διδάσκαλος προκαθέζεται· μηδέποτε ἀετὸς γενόμενος, ἀλλ' ἐν πλοίῳ παρασήμῳ, ἀετῷ ὀνομαζομένῳ διὰ τὸ τάχος, Τροίαν παραπλεύσας καὶ τὸν υἱὸν τοῦ βασιλέως Τρώων Γανυμήδην ἁρπάσας τὴν φθορὰν ἀπειργάσατο. καὶ πρὸς Πασιφάην δὲ ταῦρος ἐγένετο, ὡσαύτως καὶ πρὸς Εὐρώπην. Καὶ τί μοι τὰ πλήθη λέγειν τῶν φθορῶν τοῦ γενναίου τούτου παρθένων φθορέως καὶ φθορέων διδασκάλου; οὗ τὸ μνῆμα οὐκ ὀλίγοις ἐστὶ δῆλον. ἐν Κρήτῃ γὰρ τῇ νήσῳ ἐν τῷ ὄρει τῷ λεγομένῳ Λασίῳ ἕως δεῦρο δακτυλοδεικτεῖται. Ζῆνες δὲ οὐχ εἷς ἢ δύο, ἀλλὰ καὶ τρεῖς καὶ τέσσαρες γεγόνασι τὸν ἀριθμόν. ὁ μὲν γὰρ εἷς αὐτῶν Κρονίδης ὁ προειρημένος, ὁ ταρταρώσας τὸν ἴδιον αὐτοῦ πατέρα ἐν τῷ Καυκασίῳ ὄρει, ὁ δ' ἄλλος Λατιάριος λεγόμενος, ἐξ οὗπερ οἱ μονομάχοι γεγόνασιν, ἄλλος δὲ ὁ τραγῳδός, ὁ καὶ τὴν χεῖρα αὐτοῦ καύσας.","english":"Being of noble parents, so to speak, his child, Zeus by name, was in danger of becoming the husband of all women, and his son Hermes. And would that someone had been betrothed to him according to the laws, and that he were not always a seducer and a malefactor. For he corrupts Penelope, becoming a goat for pleasure; and a goat, I think, he became because of the vigor of the interweaving of his beard. To Danae, Zeus, whom we first call, became gold, in order to corrupt a chaste maiden confined to her chamber; but that gold he could never become, but being a sorcerer, he deceived the maiden by bribing her with gold. And with Leda he again becomes a swan, signifying the soaring of the inflammation of his own pleasure. And having become an eagle, though never having taken flight, he sits as a teacher of pederasts; he never became an eagle, but in a ship with a figurehead, called an eagle because of its speed, having sailed past Troy and seized Ganymede, the son of the king of the Trojans, he accomplished the corruption. And to Pasiphae he became a bull, and likewise to Europa. And why should I recount the multitude of corruptions of this noble corrupter of maidens and teacher of corrupters? His tomb is evident to not a few. For on the island of Crete, on the mountain called Lasius, it is pointed out to this day. And there have not been one or two Zeuses, but even three and four in number. For one of them is the son of Cronus, the aforementioned one, who cast his own father into Tartarus on the Caucasian mountain; another is called Latiarius, from whom the gladiators originated; another is the tragedian, who also burned his own hand.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ζεὺς ... χρυσὸς ἐγίνετο","severity":"info","text":"The myth of Zeus visiting Danaë as a shower of gold is well known; Epiphanius rationalizes it as bribery, not metamorphosis.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Γανυμήδην","severity":"info","text":"Ganymede’s abduction by Zeus (as an eagle) is a standard myth; Epiphanius here interprets the eagle as a ship’s figurehead, a euhemerist twist.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λατιάριος","severity":"info","text":"Latiarius (or Latiaris) is an epithet of Zeus in Roman cult, associated with the Latiar festival; Epiphanius connects it to gladiators (monomachoi).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τῷ ὄρει τῷ λεγομένῳ Λασίῳ","severity":"info","text":"Mount Lasius (or Lasion) on Crete is a known site of a tomb of Zeus, reported by ancient authors like Callimachus and Porphyry.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζῆνες δὲ οὐχ εἷς ἢ δύο, ἀλλὰ καὶ τρεῖς καὶ τέσσαρες γεγόνασι","severity":"info","text":"Epiphanius lists multiple Zeuses (Cronides, Latiarius, the tragedian) as a polemical device to undermine pagan claims of a single supreme god.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὁ τραγῳδός, ὁ καὶ τὴν χεῖρα αὐτοῦ καύσας","severity":"info","text":"The tragedian Zeus who burned his hand is a rare variant; Epiphanius may draw on lost Hellenistic sources or local Cretan traditions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tragedian Zeus' who burned his hand is unclear; Epiphanius may conflate obscure local myths.","The phrase 'τράγος δὲ οἶμαι ἐγίνετο διὰ τὸ ἀκμαῖον τῆς τοῦ γενείου παραπλοκῆς' is ambiguous: 'vigor of the interweaving of his beard' may be a garbled or ironic reference to goat-like lechery."],"confidence":"high","notes":[]},{"i":214,"ref":"p214","source":"τάχα δὲ θεὸς ὢν ἐπελάθετο ὅτι δάκνει τὸ πῦρ καὶ οὐκ εἶχε τὴν πρόγνωσιν τοῦ λέγοντος τράγῳ τῷ σατύρῳ, εὑρόντι πρότερον τὸ πῦρ καὶ προσελθόντι φιλῆσαι «μὴ ἅψῃ, τράγε· ἁψά106.4 μενος γὰρ σοῦ ἐμπρήσεις τὰ γένεια». Ἀθηναῖ δὲ γεγόνασιν οὐ μία, ἀλλὰ πολλαί· μία μὲν ῥεμβομένη καὶ περὶ τὴν Τριτωνίδα λίμνην ἀλωμένη, ἄλλη δὲ ἡ Ὠκεανοῦ, ἑτέρα δὲ ἡ Κρόνου καὶ πολλαὶ ἄλλαι. Ἀρτέμιδες πολλαί· μία μὲν ἡ Ἐφεσία, ἄλλη δὲ ἡ τοῦ Διὸς καὶ ἄλλαι ὡσαύτως οὐκ ὀλίγαι. καὶ Διόνυσοι δὲ ὁ Θηβαῖος, ἄλλος δὲ ὁ Σεμέλης, ὁ ἐπὶ τῶν Κορυβάντων καὶ ὁ ὑπὸ τῶν Τιτάνων διασπώ106.6 μενος καὶ Κουρήτων ὁ τὴν κρεωνομίαν μυῶν. Ἡρακλῆς δὲ ὁ λεγόμενος παρ' αὐτοῖς ἀλεξίκακος, οὗ τὰς πράξεις πάσας ἀποσιωπήσω, μίαν δὲ ἀπὸ πασῶν τὴν παρ' αὐτοῖς τάχα ἐπαινουμένην ὑποδείξω· ἀρκέσει τούτῳ τὸν κάματον τοῦτον ὑποστῆναι, ἵνα τῷ βίῳ σωτηρία γένηται. εἰ μὴ γὰρ ἔφθειρεν ἐν μιᾷ νυκτὶ πεντήκοντα παρθένους, πῶς ὁ κόσμος ἐσῴζετο; μᾶλλον δὲ ὠλώλει. καὶ ἁπλῶς ὁμολογῶ σοι, περικακῶ τὰς κακὰς αὐτῶν πράξεις καταλογάδην ἀνα106.8 γράψαι. ἔτι δὲ βασιλεῖς καὶ τύραννοι ἀπηνέστατοι, ἐπιποθήτους τινὰς ἐσχηκότες καὶ τούτους ἐν γῇ κατορύξαντες, πλέον τι μὴ ἔχοντες τούτοις χαρίσασθαι οἷα δὴ καὶ αὐτοὶ φθαρτοὶ κατ' αὐτοὺς ὄντες, εἰς τὴν ἐκείνων εὔνοιαν τοὺς τάφους αὐτῶν ἐπὶ πλάνῃ τοῦ βίου τοῖς ἰδίοις ὑπηκόοις ἐπὶ κακῇ προφάσει ὡς θεῶν θρῃσκεύεσθαι παρα106.9 δεδώκασιν, ὡς ὁ Ἀντίνους ὁ ἐν Ἀντινόου κεκηδευμένος, καὶ ἐν λουσορίῳ πλοίῳ κείμενος ὑπὸ Ἀδριανοῦ οὕτως κατετάγη.","english":"Perhaps, being a god, he forgot that fire burns and did not have the foreknowledge of the one who said to the goat, the satyr, who first found fire and approached to kiss it, \"Do not touch, goat; for if you touch, you will set your beard on fire.\" And there was not one Athena, but many: one wandering and roaming about the Tritonian lake, another the daughter of Oceanus, another the daughter of Cronus, and many others. There are many Artemises: one the Ephesian, another the daughter of Zeus, and others likewise not a few. And there are also Dionysuses: the Theban, another the son of Semele, the one among the Corybantes, and the one torn apart by the Titans, and the one of the Curetes who instituted the distribution of meat. And Heracles, called by them the averter of evil, whose deeds I will pass over in silence, but I will point out one from among all that is perhaps praised by them: it will suffice for him to have undergone this labor, so that salvation might come to the world. For if he had not defiled fifty virgins in one night, how would the world have been saved? Rather, it would have perished. And I simply confess to you, I am weary of writing down their evil deeds in detail. Moreover, the most savage kings and tyrants, having had certain beloved persons and having buried them in the earth, having nothing more to bestow upon them, since they themselves were also mortal according to them, handed over their tombs to their own subjects for the deception of life, on a false pretext, to be worshipped as gods, as Antinous, who was buried in Antinoöpolis, and lying in a pleasure boat, was thus enrolled by Hadrian.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τράγῳ τῷ σατύρῳ","severity":"info","text":"The fable of the goat and the fire is a Greek proverb or fable, possibly from Aesop, warning against reckless action. Epiphanius uses it to mock Zeus's lack of foreknowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρτέμιδες πολλαί","severity":"info","text":"Epiphanius lists multiple goddesses with the same name, reflecting the Hellenistic syncretism and local cults. The Ephesian Artemis was a major Anatolian deity distinct from the Olympian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διόνυσοι","severity":"info","text":"The multiple Dionysuses reflect Orphic and mystery traditions: the Theban, son of Semele; the one torn by Titans (Orphic myth); and the one of the Curetes, associated with ritual distribution of meat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἡρακλῆς ... ἀλεξίκακος","severity":"info","text":"Heracles was called 'averter of evil' (ἀλεξίκακος) in Greek cult. Epiphanius sarcastically cites the myth of his deflowering fifty virgins in one night as a supposed benefit to the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀντίνους","severity":"info","text":"Antinous, the beloved of Emperor Hadrian, was deified after his death; his cult was centered in Antinoöpolis. Epiphanius cites this as an example of mortal rulers inventing gods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περικακῶ","severity":"caution","text":"The verb περικακῶ (I am weary) is rare; the text may be corrupt or a hapax. The sense is clear from context, but the form is uncertain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τράγῳ τῷ σατύρῳ' could be read as 'the goat, the satyr' or 'the goat-like satyr'; the exact fable source is not identified.","The list of multiple gods may reflect Epiphanius's conflation of distinct mythological traditions; the number and identities are not fully consistent."],"confidence":"high","notes":[]},{"i":215,"ref":"p215","source":"Τιμογένης δὲ ἐν Ἀσίᾳ, Κάνωβός τε ὁ Μενελάου κυβερνήτης καὶ ἡ τούτου γυνὴ Ἐνμενουθὶς ἐν Ἀλεξανδρείᾳ τεθαμμένοι τιμῶνται πρὸς τῇ ὄχθῃ τῆς θαλάσσης, ἀπὸ δεκαδύο σημείων διεστῶτες, καὶ Μαρνᾶς δοῦλος Ἀστερίου τοῦ Κρητὸς παρὰ Γαζαίοις, Κάσιος δὲ ὁ ναύκληρος παρὰ Πηλουσιώταις. Ταῦτα οὖν πάντα ὅταν ἐν μέσῃ τῇ ἐκκλησίᾳ ἀκριβοῦτε, κακὸν † ὑπόδειγμα θανασίμης ὁδοῦ * τοὺς * οὕτω προαχθέντας ὑπολύετε, ἄλλους δὲ ἀπὸ μοιχείας εἰς σωφροσύνην φέρετε καὶ μὴ μόνον τοῦ κλεψιγαμεῖν αὐτοὺς ἀπαλλάττετε, ἀλλὰ καὶ τῆς ἰδίας γαμετῆς κατὰ ἐγκράτειαν * καταφρονεῖν, ὡς ἔτι «ὁ καιρὸς συνεσταλμένος ἐστίν», ὥς φησιν ὁ ἱερὸς ἀπόστολος, πόρνους δὲ κατηχεῖτε, ἵνα μὴ τὴν ἀθέμιτον πρᾶξιν παρὰ θεῷ τε καὶ ἀνθρώποις ἐργασάμενοι τιμωρηθῶσιν. καὶ ὅταν πάντα ταῦτα διὰ στόματος καὶ δι' ἔργων κάμνοντες παραδῶτε, πείθετε αὐτοὺς τὰ πάντα ἐγκαταδέξασθαι ὑμῶν, ἔργῳ πάντα πρῶτον πράξαντες καὶ ἐν αὑτοῖς ἀνατυπωσάμενοι, τοὺς λόγους\n\nπιστοποιοῦντες διὰ τῶν πράξεων, οἷς ἑαυτοὺς πρῶτον ἐδι107.3 δάξατε, ἵνα καὶ ἑτέρους μαθητεύσητε. ἐπέχετε γὰρ καὶ σιωπῶντες τρόπον ἡλίου τοῦ καὶ σιωπῇ πάντας πανταχοῦ διδάσκοντος· εὐθὺς γὰρ ἀνατέλλων καὶ σιωπῶν τὰς τέχνας αὐτῶν πάντας ἀναδιδάσκει. καὶ ὅταν μὲν τούτων ἁπάντων τὴν ὠφέλειαν τοῖς ἑαυτῶν τέκνοις εἴτ' οὖν ἀδελφοῖς πιστοτάτοις παραδῶτε, προβιβάζετε μὲν αὐτοὺς ἐπὶ γῆς μὲν βαδίζειν, «ἐν οὐρανῷ» δὲ ἔχειν «τὸ πολίτευμα», μοναχῶν δὲ ζῆλον τοῖς πλείστοις ἐγγεννᾶτε·","english":"Timogenes in Asia, Canobus the helmsman of Menelaus and his wife Enmenuthis, buried in Alexandria, are honored by the shore of the sea, standing apart from twelve signs, and Marnas, the slave of Asterius the Cretan, among the Gazans, and Casius the shipowner among the Pelusians. Therefore, when you examine all these things in the midst of the church, you undo those who have been thus advanced, a bad † example of a deadly road, and you bring others from adultery to chastity, and you not only release them from committing adultery, but also to despise their own wife in continence, as \"the time is compressed,\" as the holy apostle says, and you catechize fornicators, so that they may not be punished for having performed the unlawful act before God and men. And when you deliver all these things through word and deed, laboring, you persuade them to accept everything from you, having first done everything in deed and imprinted them in yourselves, confirming the words through the deeds, which you first taught yourselves, so that you may also instruct others. For you hold back even in silence, like the sun, which teaches everyone everywhere even in silence; for immediately, rising and silent, it teaches all their crafts. And when you deliver the benefit of all these things to your own children or most faithful brothers, you advance them to walk on earth, but to have \"their citizenship in heaven,\" and you engender the zeal of monks in the majority.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Timogenes, Canobus, Enmenuthis, Marnas, Casius","severity":"info","text":"Epiphanius lists local cult figures in Asia, Alexandria, Gaza, and Pelusium, illustrating the syncretistic pagan practices he opposes.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ καιρὸς συνεσταλμένος ἐστίν","severity":"info","text":"The phrase 'the time is compressed' is attributed to 'the holy apostle' (Paul), likely a paraphrase of 1 Corinthians 7:29 or a similar call to ascetic discipline.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν οὐρανῷ ... τὸ πολίτευμα","severity":"info","text":"The phrase 'citizenship in heaven' echoes Philippians 3:20, where Paul speaks of the heavenly politeuma of believers.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μοναχῶν","severity":"info","text":"The term 'monachoi' (monks) appears here in a late 4th-century context, reflecting the growing ascetic movement and its integration into ecclesiastical exhortation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κακὸν † ὑπόδειγμα θανασίμης ὁδοῦ * τοὺς * οὕτω προαχθέντας","severity":"caution","text":"The text is corrupt: the obelus and asterisks indicate uncertain readings. The phrase likely means 'a bad example of a deadly road' but the syntax is disrupted.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a catalogue of pagan cults to a pastoral exhortation on teaching and ascetic practice, using the sun as a metaphor for silent instruction.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Timogenes' and the precise location of the cults are uncertain; the text may reflect local traditions not otherwise attested.","The corrupt phrase 'κακὸν † ὑπόδειγμα θανασίμης ὁδοῦ * τοὺς * οὕτω προαχθέντας' leaves the exact sense of the warning unclear."],"confidence":"medium","notes":[]},{"i":216,"ref":"p216","source":"διὰ τῆς ἐν ὑμῖν στερρότητος καὶ ἀνυποκρίτου πίστεως αἱρεσιώτας στυγοῦντες, Μανιχαίους φιμοῦντες Μαρκιωνιστάς τε καὶ λοιποὺς ὁμοίους αὐτῶν, τῆς τοῦ θεοῦ μάνδρας ἀπελαύνετε, πάσας αὐτῶν τὰς προφάσεις παραλύοντες καὶ ἐπιστομί107.6 ζοντες. πόσα γὰρ κατὰ τοῦ θεοῦ καὶ κατὰ τῶν ἁγίων αὐτοῦ προφητῶν τολμηρῶς καταφθέγγονται, κοῦφοι ὄντες καὶ κενοὶ ἀπὸ ἁγίου πνεύματος, εἴς τε τὸν τῶν ὅλων δημιουργὸν βλασφημοῦσι καὶ ὅσα καλὰ διὰ τῶν ἁγίων αὐτοῦ προφητῶν τοῖς πᾶσιν ἀνθρώποις κατὰ προφητείαν ἐν πνεύματι ὁ θεὸς ἐχαρίσατο, οὗτοι μισοῦσι τά τε βαθύτατα τοῦ νόμου καὶ τῶν προφητῶν οἷα δὴ γεώδεις ὄντες καὶ σωματικοί, ψυχικῶς ἀνακρίνοντες οὐ νοοῦσι. μάτην δὲ βλασφημοῦσιν. εὐθὺς τὴν αὐτῶν πλάνην μὴ ὀκνεῖτε ἀπὸ τῶν ἀκουόντων ἀποσείεσθαι ἐλέγχοντες αὐτοὺς ἀπὸ τῶν ἀληθινῶν ἀποδείξεων. διὰ γὰρ τῶν τοιούτων ῥημάτων οἱ ματαιόφρονες ὥσπερ φρύγανα ἐν ῥεύματι πλουσίου ποταμοῦ καταφέρονται.\n\nΕἴπασι δὲ ὅτι καλὸς ὁ θεὸς τοῦ νόμου, ὃς τὸν Ἀδὰμ ἀγνοῶν ποῦ ἐστιν ἠρώτα λέγων «Ἀδὰμ ποῦ εἶ;» καὶ τῷ Κάϊν λέγει «ποῦ Ἄβελ ὁ ἀδελφός σου;» καὶ πρὸς τὸν Ἀβραάμ «ποῦ Σάρρα ἡ γυνή σου;» καὶ ἄλλα πολλὰ τοιαῦτα. αὐτοὶ δὲ οἱ τοιαῦτα λέγοντες πιστεύουσι τῷ σωτῆρι θεῷ στόματι καὶ οὐκ ἀληθείᾳ, θεῷ ὄντι καὶ πρόγνωσιν ἔχοντι, τὰ δὲ αὐτὰ τῇ παλαιᾷ ὁμοίως ἐπερωτῶντι «ποῦ τεθείκατε τὸν Λάζαρον;» καί «τίς μου ἥψατο;» καὶ ὅτι «ἔχετε ἄρτους μεθ' ἑαυτῶν;» καί «τίνα θέλετε;» ἤ «τίνα ζητεῖτε;». εὐχερὴς λοιπὸν καὶ ῥᾴδιος ὁ πρὸς τούτους ἔλεγχος.","english":"Through the steadfastness and unfeigned faith in you, you abhor heretics, you silence Manichaeans, Marcionists, and others like them, and you drive them from the fold of God, dissolving all their pretexts and stopping their mouths. For how many things do they rashly utter against God and against his holy prophets, being light and empty of the Holy Spirit, blaspheming the creator of all things and hating all the good that God, through his holy prophets, granted to all men by prophecy in spirit? These things, the deepest parts of the law and the prophets, they, being earthy and corporeal, examine psychically and do not understand. But they blaspheme in vain. Do not hesitate to shake off their error from those who hear, refuting them with true proofs. For through such words, the vain-minded are carried away like twigs in the current of a rich river.\n\nThey say that the God of the law is good, who, not knowing where Adam was, asked, saying, \"Adam, where are you?\" and says to Cain, \"Where is Abel, your brother?\" and to Abraham, \"Where is Sarah, your wife?\" and many other such things. But those who say such things believe the Savior God with their mouth and not in truth, God though he is and having foreknowledge, yet he likewise asks in the Old Testament, \"Where have you placed Lazarus?\" and \"Who touched me?\" and \"Do you have loaves with you?\" and \"Whom do you want?\" or \"Whom do you seek?\" The refutation against them is therefore easy and simple.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ψυχικῶς ἀνακρίνοντες","severity":"info","text":"The adverb ψυχικῶς (psychically) here means 'in a merely natural or soulish manner', contrasting with spiritual understanding. Epiphanius accuses heretics of interpreting Scripture on a superficial, non-spiritual level.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ τεθείκατε τὸν Λάζαρον","severity":"info","text":"The question 'Where have you placed Lazarus?' alludes to John 11:34, where Jesus asks where Lazarus was buried. Epiphanius uses this to argue that the Gospel contains similar inquiries to those in the Old Testament.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς μου ἥψατο","severity":"info","text":"The question 'Who touched me?' likely refers to Luke 8:45 or a similar Gospel passage where Jesus asks about physical contact. Epiphanius cites it to show that the Savior also asks questions, countering Marcionite criticism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μανιχαίους φιμοῦντες Μαρκιωνιστάς","severity":"info","text":"Epiphanius groups Manichaeans and Marcionists as dualist heretics who rejected the Old Testament. This passage reflects his anti-heretical polemic, common in fourth-century Greek Christianity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴπασι δὲ","severity":"info","text":"The phrase 'They say' introduces a direct quotation of heretical objections, a rhetorical device Epiphanius uses to present and then refute opposing views. This structure is typical of his polemical method.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς τοῦ θεοῦ μάνδρας ἀπελαύνετε","severity":"info","text":"The image of driving heretics from the 'fold of God' (μάνδρα) echoes pastoral language common in early Christian ecclesiology, emphasizing the church as a protected community. This metaphor appears in patristic writings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ποῦ τεθείκατε τὸν Λάζαρον' is not a direct Gospel quotation; it may be a paraphrase of John 11:34. The exact referent of 'τίς μου ἥψατο' is uncertain; it could be a conflation of several Gospel passages."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"ὡς γὰρ ἐπερωτᾷ ὁ υἱὸς πρόγνωσιν ἔχων, οὕτως καὶ ὁ πατὴρ καὶ αὐτὸς καὶ ἐν τῷ νόμῳ ἐπερωτᾷ, ὁ αὐτὸς ὢν ἀεὶ καὶ μὴ μεταλλασσόμενος. ἐὰν γὰρ εἴπῃ «ποῦ τεθείκατε τὸν Λάζαρον;» * οὔτε τὸ εὐαγγέλιον ἀγνοεῖ οὔτε τὴν παλαιὰν διαθήκην. «ποῦ τεθείκατε» γάρ «αὐτόν;» λέγει, ἐξελέγξαι θέλων τὰς μηδὲ τὴν ἴσην πίστιν ἐξενηνοχυίας πρὸς τὴν Σουμανῖτιν, καίτοι γε ἐκείνης πρὸς ἄνθρωπον ἐχούσης, τουτέστιν Ἐλισσαῖον τὸν ἅγιον προφήτην, τῶν δὲ περὶ Μάρθαν ἐχουσῶν πρὸς τὸν θεόν. καὶ ἐὰν εἴπῃ «τίς μου ἥψατο;» οὐκ ἀγνοῶν λέγει, ἀλλ' ἵνα πείσῃ τὴν γυναῖκα ἀφ' ἑαυτῆς ὁμολογῆσαι, ἵνα μὴ περὶ ἑαυτοῦ μαρτυρῇ ὁ υἱὸς τοῦ θεοῦ, ἀλλ' ὑπὸ ἄλλων δοξάζηται. καὶ ὅταν εἴπῃ «ἔχετε ἄρτους μεθ' ἑαυτῶν;» ἐπὶ τούτῳ λέγει, ἵνα τὸ βραχὺ τῶν ἄρτων πᾶσι σημανθῇ καὶ τὸ μέγεθος τῆς αὐτοῦ θαυματουργίας θαυμασθῇ, διὰ τοσούτων ἄρτων τοσούτου τραφέντος ὄχλου. καὶ ὅταν εἴπῃ «τίνα ζητεῖτε;» τοὺς ζητοῦντας δείκνυσιν ἠπατημένους ὄντας καὶ «Ἰησοῦν ζητοῦντας», τὸν ἰατρὸν ἑρμηνευόμενον καὶ σωτῆρα, ἵν' ὅταν ἀποκτείνωσιν αὐτόν, τῆς τούτου σωτηρίας λήξωσιν. Ὥσπερ οὖν τὰ περὶ τῆς τοῦ κυρίου ἡμῶν οἰκονομίας ἐδείξαμεν λεγόμενα μὲν ἀνθρωπίνως, οὐκ ἄμοιρα δὲ προγνώσεως οὐδὲ γάρ τις τῶν εὖ φρονούντων εἴπῃ ἀγνοεῖν αὐτὸν ποῦ τεθείκασι Λάζαρον, ἐγγὺς ὄντα τοῦ τόπου, εἰ καὶ δι' ὃν εἴπομεν τρόπον ἠρώτα, πόρρω ἐπὶ Γαλιλαίας πρώην ὄντα καὶ δείξαντα ἀφ' ἑαυτοῦ ὅτι τέθνηκε Λάζαρος, οὕτω καὶ περὶ τῆς παλαιᾶς διαθήκης ταῦτα εὐφρόνως ἀνα109.2 λύομεν. τὸ","english":"For just as the Son asks, having foreknowledge, so also the Father himself asks in the Law, being always the same and not changing. For if he says, \"Where have you placed Lazarus?\" he is ignorant neither of the Gospel nor of the Old Testament. For he says, \"Where have you placed him?\" wishing to refute those who did not bring forth even equal faith with the Shunammite woman, although she had faith toward a man, that is, the holy prophet Elisha, while those around Martha had faith toward God. And if he says, \"Who touched me?\" he does not speak in ignorance, but in order to persuade the woman to confess of her own accord, so that the Son of God may not bear witness about himself, but be glorified by others. And when he says, \"Do you have loaves with you?\" he says this so that the smallness of the loaves may be indicated to all and the greatness of his miracle may be marveled at, since such a crowd was fed by so many loaves. And when he says, \"Whom do you seek?\" he shows that those who seek are deceived and are \"seeking Jesus,\" who is interpreted as the healer and savior, so that when they kill him, they may cease from his salvation. Just as, therefore, we have shown that the matters concerning the economy of our Lord are spoken in a human manner, yet not without foreknowledge—for no one of sound mind would say that he did not know where they placed Lazarus, being near the place, even if he asked in the manner we have stated, being previously far away in Galilee and having shown of himself that Lazarus had died—so also concerning the Old Testament we intelligently analyze these things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ τεθείκατε τὸν Λάζαρον","severity":"info","text":"Epiphanius alludes to the Gospel of John (11:34, 11:44) where Jesus asks where Lazarus has been laid, but the phrasing is not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σουμανῖτιν","severity":"info","text":"The Shunammite woman (2 Kings 4:8-37) showed faith in the prophet Elisha, whom Epiphanius contrasts with Martha's group, who had faith in God (Christ).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"Oikonomia here refers to the divine economy, i.e., the incarnation and salvific actions of Christ, a key concept in patristic theology.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ ... οὕτω","severity":"info","text":"Epiphanius uses a comparative structure (just as ... so also) to parallel Christ's questions in the Gospels with God's questioning in the Old Testament, reinforcing his argument against heretics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπερωτᾷ","severity":"info","text":"Epiphanius defends divine questioning as pedagogical, not ignorant, a common patristic response to Marcionite and Manichaean critiques of the Old Testament.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ποῦ τεθείκατε τὸν Λάζαρον' is not a verbatim Gospel citation; Epiphanius may be paraphrasing or conflating Johannine passages.","The identity of 'τὴν γυναῖκα' in the 'Who touched me?' episode is unspecified; it could refer to the woman with the issue of blood (Mark 5:25-34) or another figure."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"εἰπεῖν τὸν θεόν «Ἀδὰμ ποῦ εἶ;» οὐκ ἀγνοοῦντος ἦν, ἀλλὰ δεικνύοντος ἀπὸ οἵου ὕψους πρὸς ποῖον βάθος αἴσχους ὁ Ἀδὰμ ἐκπεπτώκει. καί «ποῦ Ἄβελ ὁ ἀδελφός σου;» ὅτι ὅν σε ἔδει φέρειν ἀεὶ ἐν ἀγκάλαις καὶ ἀεὶ συνεῖναι αὐτῷ, οὗτος ἐπὶ γῆν παρὰ σοῦ ἔρριπται. δείκνυσι γὰρ ἐκ τοῦ ἐπαγομένου ὅτι οὐκ ἀγνοίας χάριν ἠρώτα, ἀλλὰ διελέγχων ἐν τῷ εἰπεῖν ὅτι «ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου καὶ ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἥτις ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου»· «ἰδού, γάρ φησιν, ἡ φωνὴ αὐτοῦ βοᾷ πρός με». καί «ποῦ Σάρρα ἡ γυνή σου;» οὐκ ἀγνοῶν εἶπεν. ἐπεὶ πῶς ἠγνόει ὁ γελῶσαν ἔνδον τῆς οἰκίας εἰδὼς αὐτήν; οὐκ ἀγνοῶν τοίνυν ἠρώτα, ἀλλ' ἵνα παραστήσῃ ταῖς θυγατράσιν αὐτῆς ταῖς «ἐπαγγελλομέναις θεοσέβειαν» μαθεῖν τὴν ἐκείνης ἀγωγήν, ὅταν ἁγίοις ἐκ τῶν ἰδίων καμάτων ὑπηρετεῖν πειρῶνται. ἐκείνη γὰρ ἐν τοσαύτῃ ὑπηρεσίᾳ ὑπάρχουσα, αὐτὴ τοὺς ἀζύμους καὶ τοὺς ἐγκρυφίους ἐργαζομένη καὶ τὴν τοσαύτην ὑπηρεσίαν ἐξαρτύσασα ἅμα τοῖς ἰδίοις αὐτῆς οἰκέταις, πρόσωπον τῶν ὑπηρετουμένων οὐχ ἑώρα, σωφροσύνης ἐπιεικοῦς ὑπογραμμὸν ταῖς ἡμετέραις γενεαῖς ὑπολιμπάνουσα. καὶ ταῦτα μὲν ἀρκέσει εἰς παράστασιν ταῖς τῶν ματαίων ἀντιλογίαις. Ἄν τε εἴπωσιν ὅτι καλὸς ὁ θεὸς τοῦ νόμου, ὁ τοὺς μὲν Αἰγυπτίους πλεονεκτήσας καὶ σκυλεῦσαι διδάξας τοὺς ἰδίους αὐτοῦ ἀνθρώπους ἐν τῷ ἐξέρχεσθαι αὐτοὺς ἐκ γῆς Αἰγύπτου, οὐκ οἴδασιν οἱ μάταιοι ὅτι παρὰ θεῷ οὐδὲν ἀπόλλυται καὶ ὅτι δικαιοκρισία ἐστὶ καὶ «θεὸς οὐ μυκτηρίζεται».","english":"For God to say, \"Adam, where are you?\" was not from ignorance, but to show from what height to what depth of shame Adam had fallen. And \"Where is Abel, your brother?\" because he whom you ought always to have held in your arms and always to have been with, this one has been cast upon the ground by you. For it shows from what follows that he was not asking out of ignorance, but was reproving in saying that \"cursed is the earth in your works, and cursed are you from the earth, which opened its mouth to receive your brother's blood from your hand\"; \"for behold, he says, his voice cries out to me.\" And \"Where is Sarah, your wife?\" he did not say from ignorance. For how could he be ignorant, knowing her laughing inside the house? He was not asking, then, from ignorance, but in order to present to her daughters who \"profess piety\" to learn her conduct, when they try to serve the saints from their own labors. For she, being in such service, herself preparing the unleavened bread and the hearth cakes and arranging such great service together with her own servants, did not see the face of those being served, leaving a pattern of seemly modesty for our generations. And these things will suffice for a demonstration against the vain objections. And if they say that the God of the Law is good, who defrauded the Egyptians and taught his own people to plunder them when they went out of the land of Egypt, the vain ones do not know that with God nothing is lost and that it is righteous judgment and \"God is not mocked.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ ποῦ εἶ","severity":"info","text":"Epiphanius alludes to Genesis 3:9, where God calls to Adam after the Fall, though the exact phrase is not a direct quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ Ἄβελ ὁ ἀδελφός σου","severity":"info","text":"This echoes Genesis 4:9-10, where God questions Cain about Abel, and the subsequent curse on the earth (Genesis 4:11-12).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ Σάρρα ἡ γυνή σου","severity":"info","text":"The question about Sarah is not a direct biblical verse but a haggadic expansion; Epiphanius uses it to illustrate God's foreknowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπαγγελλομέναις θεοσέβειαν","severity":"info","text":"The phrase 'professing piety' likely refers to ascetic women or virgins in Epiphanius's context, who claimed a pious lifestyle.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγκρυφίους","severity":"info","text":"Hearth cakes (ἐγκρύφιοι) were bread baked in ashes, a detail reflecting domestic practice in late antique Palestine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θεὸς οὐ μυκτηρίζεται","severity":"caution","text":"The phrase 'God is not mocked' may be a proverbial expression; its exact source is uncertain, possibly from Wisdom literature.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'daughters who profess piety' is not specified; they may be a specific group of ascetics or a general reference.","The phrase 'God is not mocked' lacks a clear scriptural citation; it may be a paraphrase of Proverbs or a common saying."],"confidence":"high","notes":[]},{"i":219,"ref":"p219","source":"τί γὰρ ἐνόμιζον Αἰγύπτιοι ὅτι ἐζήτουν ταῦτα ἀμισθὶ ἐργάζεσθαι τοὺς Ἰουδαίους καὶ οὐ τὰ τυχόντα ἔτη, ἀλλὰ διακόσια δεκαπέντε σὺν † τοῖς διακοσίοις δεκαπέντε ἔτεσι τοῦ Ἰωσήφ; τετρακοσίων γὰρ καὶ τριάκοντα ἐτῶν παροικίας ὁρισθείσης τῷ Ἀβραὰμ καὶ τῷ αὐτοῦ σπέρματι, ὡς λέγει «πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ», τότε τὸ ὁρισθὲν ἐτελειοῦτο. τῇ οὖν ἑαυτοῦ εὐσπλαγχνίᾳ ὁ θεὸς τὰ ἔτη τῆς αὐτοῦ παροικίας διεμέρισε. καὶ εὐθὺς μὲν διὰ ˉσ δεκαπέντε ἐτῶν ἔτι ὄντων ἐν τῇ Χανανίτιδι ἀντελάβετο αὐτῶν καὶ τὰ ἄλλα ˉσ πεντεκαίδεκα διεῖλε τοῖς εἰς Αἴγυπτον μετελ110.5 θοῦσιν. ὁ γὰρ ἀριθμὸς τούτων τῶν ἐτῶν οὕτως ἀναλογεῖται· ἦν τότε ἑβδομηκοστὸν πέμπτον ἔτος τοῦ Ἀβραάμ. γίνονται τοίνυν ἀπὸ ἑβδομηκοστοῦ πέμπτου ἔτους Ἀβραὰμ ἕως γεννήσεως Ἰσαὰκ ἔτη ˉκˉε· Ἰσαὰκ γεννᾷ τὸν Ἰακὼβ κατάγων ἔτος ἑξηκοστὸν καὶ γέγονεν ἔτη ˉπˉε· Ἰακὼβ δὲ γενόμενος ἐτῶν ˉπˉθ γεννᾷ τὸν Λευὶ καὶ γίνονται ἔτη ˉρˉοˉδ· Λευὶ ἐτῶν γενόμενος ˉμ τεσσάρων γεννᾷ τὸν Καάθ· ἐν δὲ τῷ τεσσαρακοστῷ ἔτει καὶ ἑβδόμῳ Λευὶ κάτεισιν Ἰακὼβ εἰς Αἴγυπτον καὶ γίνονται ἔτη διακόσια ἕνδεκα. καὶ μετὰ τὴν εἴσοδον αὐτῶν τὴν εἰς Αἴγυπτον ἕτερα τέσσαρα ἔτη καὶ πληροῦνται τὰ διακόσια δεκαπέντε. ἐντεῦθέν μοι πάλιν ἀριθμεῖται τὰ λοιπὰ διακόσια πεντεκαίδεκα ἔτη τῆς τῶν Ἰσραηλιτῶν παροικίας. Καὰθ δὲ μετὰ τὴν εἰς Αἴγυπτον κάθοδον ἐν τῷ ἑξηκοστῷ πέμπτῳ ἔτει αὐτοῦ γεννᾷ τὸν πατέρα Μωυσέως Ἀβραάμ·","english":"For what did the Egyptians think, that the Jews were working these things without pay, and not for just any number of years, but for two hundred and fifteen, together with the two hundred and fifteen years of Joseph? For a sojourn of four hundred and thirty years having been determined for Abraham and his seed, as it says, \"Your seed shall be a sojourner in a foreign land,\" then what had been determined was being fulfilled. So by his own compassion God divided the years of his sojourn. And immediately, through fifteen years while they were still in the land of Canaan, he took hold of them, and the other fifteen he divided among those who went down into Egypt. For the number of these years is reckoned thus: It was then the seventy-fifth year of Abraham. So from the seventy-fifth year of Abraham until the birth of Isaac there are twenty-five years. Isaac, being sixty years old, begets Jacob, and there are eighty-five years. Jacob, being eighty-nine years old, begets Levi, and there are one hundred and seventy-four years. Levi, being forty-four years old, begets Kohath; and in the forty-seventh year of Levi, Jacob goes down into Egypt, and there are two hundred and eleven years. And after their entry into Egypt, another four years, and the two hundred and fifteen are completed. From this point I again count the remaining two hundred and fifteen years of the sojourn of the Israelites. And Kohath, after the descent into Egypt, in the sixty-fifth year of his life, begets the father of Moses, Amram.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"διακόσια δεκαπέντε ... τετρακοσίων γὰρ καὶ τριάκοντα ἐτῶν","severity":"info","text":"Epiphanius calculates the 430-year sojourn as two periods of 215 years, aligning with the LXX tradition (Exod 12:40).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ","severity":"info","text":"This is a paraphrase of Gen 15:13 (LXX), where God tells Abraham his seed will be sojourners in a foreign land.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰγύπτιοι ... Ἰουδαίους","severity":"info","text":"Epiphanius refers to the Egyptian oppression of the Israelites, a common theme in patristic exegesis of the Exodus narrative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐντεῦθέν μοι πάλιν ἀριθμεῖται","severity":"info","text":"The passage marks a transition: after completing the first 215 years, Epiphanius begins counting the second half of the sojourn.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παροικίας","severity":"info","text":"παροικία means 'sojourn' or 'dwelling in a foreign land,' a key concept in Epiphanius's chronology of the Israelites in Egypt.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† τοῖς διακοσίοις δεκαπέντε ἔτεσι τοῦ Ἰωσήφ","severity":"caution","text":"The obelus (†) in the Greek text indicates a textual crux; the reference to 'Joseph's 215 years' is unclear and may be corrupt.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῖς διακοσίοις δεκαπέντε ἔτεσι τοῦ Ἰωσήφ' is ambiguous: it may refer to a tradition about Joseph's lifespan or a separate chronological period, but the text is corrupt."],"confidence":"high","notes":[]},{"i":220,"ref":"p220","source":"γίνονται τοίνυν ἀπὸ τοῦ πρώτου Ἀβραάμ, τοῦἑβδομηκοστοῦ αὐτοῦ πέμπτου ἔτους ἕως τῆς γεννήσεως τοῦ ἐσχάτου Ἀβραὰμ ἔτη ˉσˉπ, ἀπὸ δὲ τῆς εἰς Αἴγυπτον καταγωγῆς ἔτη ˉξˉε. Ἀβραὰμ δὲ ἐτῶν ἑβδομήκοντα ὢν γεννᾷ τὸν Μωυσέα, καὶ γίνονται ἀπὸ μὲν τοῦ πρώτου Ἀβραὰμ ἔτη ˉτˉν, ἀπὸ δὲ τῆς εἰς Αἴγυπτον καταγωγῆς ἔτη ˉρˉλˉε. ὁ δὲ Μωυσῆς ἐν τῷ ˉλ αὐτοῦ ἔτει πατεῖ τὴν ἐρυθρὰν θάλασσαν, ἅμα Ἰσραηλίταις ἐξ Αἰγύπτου ἐξιών. καὶ γίνονται ἀπὸ μὲν τοῦ μεγάλου Ἀβραὰμ ἔτη ˉτˉπ, ἀπὸ δὲ τῆς εἰς Αἴγυπτον καθόδου ἔτη ˉρˉξˉε. τὰ δὲ λοιπὰ πεντήκοντα ἔτη κατηνάλωσαν μετὰ τὴν διαπεραίωσιν τῆς ἐρυθρᾶς θαλάσσης μέχρι τῆς εἰς Παλαιστίνην ἀπαντήσεως, οὐ διὰ τὸ μῆκος τῆς ὁδοῦ, ἀλλὰ διὰ τὸ\n\nμάχεσθαι καὶ ἐμποδίζεσθαι παρὰ τῶν καθ' ὁδὸν αὐτῶν εὑρισκομένων ἐθνῶν. γίνονται οὖν ἀπὸ μὲν τοῦ ἑβδομηκοστοῦ πέμπτου ἔτους τοῦ μεγάλου Ἀβραάμ, ἀφ' οὗ ἡ πρόρρησις αὕτη ἐδόθη αὐτῷ παρὰ τοῦ θεοῦ, μέχρι Μωυσέως καὶ τῆς εἰς τὴν Παλαιστίνην ἀφίξεως τῶν υἱῶν Ἰσραὴλ ἔτη ˉυˉλ, ἀπὸ δὲ τῆς καθόδου τῆς εἰς Αἴγυπτον καὶ μέχρι τῆς εἰς Παλαιστίνην αὐτῶν ἀφίξεως ἔτη ˉσˉιˉε. Τοσούτοις οὖν ἔτεσιν ἐργασαμένοις τοῖς Ἰουδαίοις ἀμισθὶ οὐκ ἦν δίκαιον καὶ παρὰ θεῷ καὶ ἀνθρώποις δοθῆναι αὐτοῖς τὸν μισθὸν αὐτῶν κἂν ἐπὶ τέλει; οὐκ ἄδικος τοίνυν ὁ θεὸς μετὰ σκύλων ἐκεῖθεν ἐκβαλὼν τοὺς οἰκείους. εἰ δέ τις ἀμφιβάλλοι μὴ οὕτως ἐξαριθμεῖσθαι τὰ ἔτη, ἀκουέτω Μωυσέως λέγοντος «ἡ δὲ κατοίκησις τῶν υἱῶν Ἰσραὴλ ἐν γῇ Χαναὰν καὶ ἐν γῇ Αἰγύπτῳ ἔτη ˉυˉλ».","english":"Thus from the first Abraham, from his seventy-fifth year until the birth of the last Abraham, there are 280 years, and from the descent into Egypt 65 years. Abraham, being seventy years old, begets Moses, and there are from the first Abraham 350 years, and from the descent into Egypt 135 years. Moses in his thirtieth year treads the Red Sea, departing from Egypt together with the Israelites. And there are from the great Abraham 380 years, and from the descent into Egypt 165 years. The remaining fifty years they consumed after the crossing of the Red Sea until the arrival in Palestine, not because of the length of the road, but because of fighting and being hindered by the nations found along their way. Therefore there are from the seventy-fifth year of the great Abraham, from which this prophecy was given to him by God, until Moses and the arrival of the sons of Israel in Palestine 430 years, and from the descent into Egypt until their arrival in Palestine 215 years. So after the Jews had worked for so many years without pay, was it not just, both before God and men, that their wages be given to them even at the end? Therefore God is not unjust, having cast out his own from there with spoils. But if anyone disputes that the years are not counted thus, let him hear Moses saying, \"And the dwelling of the sons of Israel in the land of Canaan and in the land of Egypt was 430 years.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ τοῦ πρώτου Ἀβραάμ","severity":"info","text":"Epiphanius calculates 280 years from the first Abraham's 75th year to the birth of the last Abraham, then 350 years to Moses' birth, and 380 years to the Exodus, culminating in 430 years from prophecy to arrival in Palestine.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ κατοίκησις τῶν υἱῶν Ἰσραὴλ ἐν γῇ Χαναὰν καὶ ἐν γῇ Αἰγύπτῳ ἔτη ˉυˉλ","severity":"info","text":"Epiphanius cites a Mosaic source (likely Exodus 12:40 LXX) to support the 430-year sojourn, though the exact wording differs from the standard Septuagint text.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ δὲ τῆς εἰς Αἴγυπτον καταγωγῆς","severity":"info","text":"The 'descent into Egypt' refers to Jacob's migration, a key event in the patriarchal chronology; Epiphanius uses it as a fixed point for calculating the 215-year sojourn.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γίνονται ... γίνονται ... γίνονται","severity":"info","text":"The passage uses a repetitive anaphoric structure ('there are ... there are ... there are') to build a cumulative chronological argument, culminating in the 430-year total.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἄδικος τοίνυν ὁ θεὸς μετὰ σκύλων ἐκεῖθεν ἐκβαλὼν τοὺς οἰκείους","severity":"info","text":"Epiphanius defends God's justice in allowing the Israelites to take spoils from Egypt, framing it as delayed wages for unpaid labor—a theological justification against charges of divine injustice.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ τοῦ πρώτου Ἀβραάμ, τοῦ ἑβδομηκοστοῦ αὐτοῦ πέμπτου ἔτους","severity":"caution","text":"The phrase 'first Abraham' is ambiguous: it may refer to the patriarch Abraham or to a different figure (e.g., Abraham the proselyte); the English draft renders it as 'the first Abraham' without clarification.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first Abraham' and 'the last Abraham' is unclear; 'the great Abraham' may be the patriarch, but the chronology is not standard.","The Mosaic citation is not verbatim from known LXX manuscripts, raising questions about Epiphanius's source or memory."],"confidence":"medium","notes":[]},{"i":221,"ref":"p221","source":"τοῦ οὖν δικαιοτάτου μισθοῦ τοῦ κυρίου ἐπιμελομένου, ποία τις ἔτι ὑπολείπεται μάταιος ἀντιλογία τοῖς βουλομένοις κατὰ τοῦ ἁγίου θεοῦ καταφέρειν ψόγον; θεὸν δὲ ἀληθινὸν οὐκ ἄν ποτέ τις ψέξειεν, ἀλλ' οἱ ψέγοντες ἑαυτοὺς ψέγουσιν. Ἑτέρα δέ τις παρ' αὐτῶν μάταιος καταγγέλλεται ἀντιλογία ὁμοία τῇ πρώτῃ, ὅτι καλὸς ὁ θεὸς τοῦ νόμου ὃς ἐπλεονέκτησε τοὺς Χαναναίους, ἵνα δῷ τοῖς Ἰσραηλίταις τὸν αὐτῶν τόπον, «οἰκίας ἃς οὐκ ᾠκοδόμησαν καὶ ἐλαιῶνας καὶ συκῶνας καὶ ἀμπελῶνας οὓς οὐκ ἐφύτευσαν». πρὸς οὓς ἐρῶ· ὦ μάταιοι, εἰ μὲν ἦν θεὸς ὡς ἄνθρωπος, τὰ σήμερον λεγόμενα ἢ πραττόμενα παρήρχετο καὶ οὐδὲν ἦν αὐτῷ ἐν ἐνθυμήσει· ἐπειδὴ δὲ ὁ θεὸς «θεός ἐστι καὶ οὐκ ἄνθρωπος», τὰ εἰς αὐτὸν ἀναφερόμενα εἰς πολλὰς γενεὰς ἐκδικῶν οὐκ ἐπιλανθάνεται. εἰ γὰρ ἀγνοοῦσι τὸ πρᾶγμα τοῦτο, μαθέτωσαν. Ἴσασι πάντες τὸν δίκαιον Νῶε λείψανον τοῦ κόσμου γεγονότα μετὰ τὸν κατακλυσμόν. ὡς οὖν παρελείφθη αὐτός τε καὶ οἱ τρεῖς αὐτοῦ υἱοί, οἷα δίκαιος ὢν καὶ τοὺς ἑαυτοῦ παῖδας εὐλαβεῖς καθιστᾶν πειρώμενος, ἵνα μὴ τοῖς αὐτοῖς ὑποπέσωσι κακοῖς ὡς καὶ οἱ ἐν τῷ κατακλυσμῷ, οὐ μόνον διὰ λόγων τούτοις τὴν εὐλάβειαν παρεδίδου, ἀλλὰ καὶ δι' ὅρκου ἀφ' ἑνὸς ἑκάστου αὐτῶν τὴν πρὸς τὸν ἀδελφὸν εὔνοιαν ἀπῄτησε. καὶ διαμερίζει μὲν ὡς κληρονόμος τοῦ κόσμου καταστὰς ὑπὸ τοῦ θεοῦ τοῖς τρισὶν υἱοῖς αὐτοῦ τὸν πάντα κόσμον, ὑπὸ κλήρους διελὼν καὶ ἑκάστην μερίδα κατὰ κλῆρον ἑκάστῳ ἀπονέμων· καὶ τῷ μὲν Σὴμ τῷ πρωτοτόκῳ ὑπέπεσεν ὁ κλῆρος ἀπὸ Περσίδος καὶ Βάκτρων ἕως Ἰνδικῆς τὸ μῆκος, πλάτος δὲ ἀπὸ Ἰνδικῆσἕως τῆς χώρας Ῥινοκουρούρων·","english":"Since the most just reward of the Lord is concerned, what vain contradiction still remains for those who wish to bring reproach against the holy God? No one could ever reproach the true God, but those who reproach reproach themselves. Another vain contradiction is proclaimed by them, similar to the first, that the God of the law is good, who defrauded the Canaanites in order to give the Israelites their place, \"houses which they did not build, and olive groves, and fig groves, and vineyards which they did not plant.\" To these I will say: O vain ones, if God were like a man, the things said or done today would pass by and be nothing to him in thought; but since God \"is God and not a man,\" he does not forget to avenge things referred to him over many generations. For if they are ignorant of this matter, let them learn. All know the righteous Noah, who became a remnant of the world after the flood. So as he was preserved, he and his three sons, being righteous and trying to make his own children pious, so that they might not fall into the same evils as those in the flood, he not only handed down piety to them through words, but also demanded from each of them, by oath, goodwill toward their brother. And he divides the whole world, as one appointed heir of the world by God, among his three sons, dividing by lot and assigning each portion to each by lot: and to Shem, the firstborn, the lot fell from Persia and Bactria as far as India in length, and in breadth from India as far as the land of Rhinocorura.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἰκίας ἃς οὐκ ᾠκοδόμησαν καὶ ἐλαιῶνας καὶ συκῶνας καὶ ἀμπελῶνας οὓς οὐκ ἐφύτευσαν","severity":"info","text":"Epiphanius quotes an objection that God gave the Israelites houses and orchards they did not build or plant. This echoes a known anti-Jewish or Marcionite polemic, possibly derived from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεός ἐστι καὶ οὐκ ἄνθρωπος","severity":"info","text":"The phrase 'God is and not a man' is a biblical echo, likely from 1 Samuel 15:29 LXX (God is not a man to be deceived) or similar passages emphasizing divine constancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥινοκουρούρων","severity":"info","text":"Rhinocorura (Ῥινοκούρουρα) is a city on the border between Egypt and Palestine, often used as a geographical marker in patristic texts for the southwestern limit of Shem's allotment.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Epiphanius's refutation of objections against the God of the Old Testament, moving from a general defense to a specific example (Noah's division of the world) to counter the charge of injustice toward the Canaanites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Νῶε λείψανον τοῦ κόσμου","severity":"info","text":"The description of Noah as 'remnant of the world' after the flood is paralleled in other early Christian writers (e.g., Clement of Alexandria, Stromata 6.12) and reflects a common typology of Noah as a second Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ Ἰνδικῆς ἕως τῆς χώρας Ῥινοκουρούρων","severity":"caution","text":"The geographical description of Shem's lot is ambiguous: 'from India to Rhinocorura' may reflect a confused tradition or a scribal error, as Rhinocorura is in Egypt, not typically part of Shem's territory in Jewish or Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from India to Rhinocorura' for Shem's lot is geographically unusual and may reflect a textual corruption or a variant tradition.","The source of the quoted objection about houses and orchards is not identified by Epiphanius; it may be from a lost Marcionite or Gnostic work."],"confidence":"high","notes":[]},{"i":222,"ref":"p222","source":"κεῖται δὲ αὕτη ἡ Ῥινοκουρούρων ἀνὰ μέσον Αἰγύπτου καὶ Παλαιστίνης, ἀντικρὺ τῆς ἐρυθρᾶς θαλάσσης. Χὰμ δὲ τῷ δευτέρῳ ἀπὸ τῆς αὐτῆς Ῥινοκουρούρων ἕως Γαδείρων τὰ πρὸς νότον. Ἰάφεθ δὲ τῷ τρίτῳ ἀπὸ Μηδίας ἕως Γαδείρων καὶ Ῥινοκουρούρων τὰ πρὸς βορρᾶν.\n\nΤῷ οὖν Σὴμ γίνονται παῖδες καὶ παίδων παῖδες ˉκˉε ἕως ὅτε διεμερίσθησαν αἱ γλῶσσαι· καὶ εἰσὶ διεσπαρμένοι ἐν γλώσσαις καὶ φυλαῖς καὶ βασιλείαις. τὰ δὲ ὀνόματα αὐτῶν ἐστι τάδε· Ἐλυμαῖοι Παίονες Λαζόνες Κοσσαῖοι Γασφηνοὶ Παλαιστινοὶ Ἰνδοὶ Σύροι Ἄραβες οἱ καὶ Ταϊανοὶ Ἀριανοὶ Μάρδοι Ὑρκανοὶ Μαγουσαῖοι Τρωγλοδύται Ἀσσύριοι Γερμανοὶ Λυδοὶ Μεσοποταμῖται Ἑβραῖοι Κοιληνοὶ Βακτριανοὶ Ἀδιαβηνοὶ Καμήλιοι Σαρακηνοὶ Σκύθαι † Χίονες Γυμνοσοφισταὶ Χαλδαῖοι Πάρθοι Ἐῆται Κορδυληνοὶ Μασσυνοὶ Φοίνικες Μαδιηναῖοι Κομμαγηνοὶ Δαρδάνιοι Ἐλαμασηνοὶ Κεδρούσιοι ἘλαμῖταιἈρμένιοι Κίλικες Αἰγύπτιοι Καππάδοκες Φοίνικες Ποντικοὶ Μαρμαρίδαι † Βίονες Κᾶρες Χάλυβες Ψυλλῖται Λαζοὶ Μοσσύνοικοι Ἴβηρες","english":"This city Rhinocorura lies between Egypt and Palestine, opposite the Red Sea. To Ham, the second son, from that same Rhinocorura as far as Gadeira, the southern regions. To Japheth, the third son, from Media as far as Gadeira and Rhinocorura, the northern regions.\n\nTo Shem, then, are born children and children's children, 225, until the time when the languages were divided; and they are scattered among languages and tribes and kingdoms. Their names are these: Elymaeans, Paeonians, Lazonians, Cosseans, Gasphenians, Palestinians, Indians, Syrians, Arabians (who are also Tayans), Arians, Mardians, Hyrcanians, Maguseans, Troglodytes, Assyrians, Germans, Lydians, Mesopotamians, Hebrews, Coelens, Bactrians, Adiabenians, Camelians, Saracens, Scythians, Chionians, Gymnosophists, Chaldeans, Parthians, Eetans, Cordylenians, Massynians, Phoenicians, Madianites, Commagenians, Dardanians, Elamasenians, Cedrusians, Elamites, Armenians, Cilicians, Egyptians, Cappadocians, Phoenicians, Pontics, Marmaridans, Bionians, Carians, Chalybes, Psyllites, Lazians, Mossynoecians, Iberians.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ῥινοκουρούρων","severity":"info","text":"Rhinocorura (Ῥινοκουρούρων) is an ancient city on the Mediterranean coast, modern al-Arish, marking the traditional boundary between Egypt and Palestine. Epiphanius uses it as a geographical pivot for the division of the world among Noah's sons.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Γαδείρων","severity":"info","text":"Gadeira (Γαδείρων) refers to the Phoenician colony of Gades (modern Cádiz, Spain), often considered the western limit of the known world in ancient geography. Its pairing with Rhinocorura and Media reflects a tripartite division of the oikoumene.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὴμ ... παῖδες καὶ παίδων παῖδες ˉκˉε","severity":"info","text":"The numeral ˉκˉε (25) is written as a Greek isopsephic sign (kappa-epsilon = 25). It likely indicates the number of generations from Shem to the division of languages, not the number of descendants listed, which far exceeds 25.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Χίονες ... Μαρμαρίδαι †","severity":"caution","text":"The daggers (†) in the Greek mark textual corruption or uncertain reading in the manuscript tradition. The list of peoples includes duplicates (e.g., Φοίνικες appears twice) and obscure ethnonyms, suggesting scribal error or interpolation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"τὰ ὀνόματα αὐτῶν ἐστι τάδε","severity":"info","text":"This ethnographic list of Shem's descendants parallels the Table of Nations in Genesis 10, but Epiphanius expands it with Hellenistic and Roman-period peoples (e.g., Γερμανοί, Σαρακηνοί), reflecting later geographical knowledge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἐλυμαῖοι ... Ἴβηρες","severity":"info","text":"The list mixes biblical (e.g., Ἑβραῖοι, Ἰνδοί) and classical ethnonyms (e.g., Γυμνοσοφισταί, Μοσσύνοικοι). This syncretism was typical of late antique Christian chronography, which harmonized Scripture with Greco-Roman geography.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral ˉκˉε (25) is ambiguous: it may count generations from Shem to the language division, or it may be a scribal error for a larger number. The list of peoples is corrupt (marked by daggers) and contains duplicates, making the original extent uncertain."],"confidence":"medium","notes":[]},{"i":223,"ref":"p223","source":"Φρύγες. Χὰμ δὲ τῷ δευτέρῳ παῖδες καὶ παίδων παῖδες τριάκοντα δύο ἕως τοῦ αὐτοῦ διαμερισμοῦ τῶν γλωσσῶν· Αἰθίοπες Τρωγλοδύται Ἀγγαῖοι Ταιηνοὶ Σαβῖνοι Ἰχθυοφάγοι Ἑλλανικοὶ Αἰγύπτιοι Φοίνικες Μαρμαρίδαι Κᾶρες Ψυλλῖται Μοσσύνοικοι Φρύγες Μάκωνες Μάκρωνες Συρτῖται Λεπτιμαγνῖται Βιθυνοὶ Νομάδες Λύκιοι Μαριανδηνοὶ Πάμφυλοι † Μοσχεσίδιοι Πισιδηνοὶ Αὐγαλαῖοι Κίλικες Μαυρούσιοι Κρῆτες Μαγάρδαι Νουμιδοὶ Ἄφροι οἱ καὶ Βιζακηνοὶ Νασαμῶνες Φασγηνοὶ Μάζικες Γάραμοι Γετοῦλοι Βλέμμυες Ἀξωμῖται· οὗτοι κατέχουσιν ἀπὸ Αἰγύπτου ἕως Ὠκεανοῦ. καὶ νῆσοι αὐτοῖς· Κούρσουλα Λοπάδουσα Γαῦλος Ῥίδη Μελίτη Κέρκυρα Μήνη Σαρδανὶς Γόρτυνα Κρήτη Γλαῦκος Ῥίδη Θήρα Καρίανθος Ἀστυπαλαία Χίος Λέσβος Τένεδος Ἴμβρος Ἴασος Σάμος Κῶος Κνίδη Νίσσυρος Μεγίστηκαὶ Κύπρος. Ἰάφεθ δὲ τῷ τρίτῳ παῖδες καὶ παίδων παῖδες δεκαπέντε ἕως τοῦ αὐτοῦ διαμερισμοῦ τῶν γλωσσῶν· Μῆδοι Ἀλβανοὶ Γαργιανοὶ Ἀρμένιοι Ἀρραῖοι Ἀμαζόνες Κῶλοι Κορζηνοὶ Βενεαγηνοὶ Καππάδοκες Γαλάται Παφλαγόνες Μαριανδηνοὶ Τιβαρηνοὶ Χάλυβες Μοσσύνοικοι Κόλχοι Μελαγχηνοὶ Σαυρομάται Γερμανοὶ Μαιῶται Σκύθαι Ταῦροι Θρᾷκες Βαστέρνοι Ἰλλυριοὶ Μακεδόνες Ἕλληνες Λίβυες † Φρύγες ΠαννόνιοιἼστροι Οὐέννοι Δαυνεῖς Ἰάπυγες Καλαβροὶ Ἱππικοὶ Λατῖνοι οἱ καὶῬωμαῖοι Τυρρηνοὶ Γάλλοι οἱ καὶ Κελτοὶ Λιγυστινοὶ Καμπανοὶ Κελτίβηρες Ἴβηρες Γάλλοι Ἀκουιτανοὶ Ἰλλυριανοὶ Βάσαντες Κάννιο Καρτανοὶ Λυσιτανοὶ Οὐακκαῖοι Βρεττανικοὶ Σκότοι Σπάνοι. νῆσοι δὲ αὐτοῖς Βρεττανία Σικελία Εὔβοια Ῥόδος Χίος Λέσβος Κύθηρα Ζάκυνθος Κεφαληνία Ἰθάκη Κέρκυρα Κύπρος.","english":"Phrygians. To Ham, the second son, children and children's children thirty-two up to the same division of languages: Ethiopians, Troglodytes, Angaei, Taieni, Sabini, Ichthyophagi, Hellenici, Egyptians, Phoenicians, Marmaridae, Carians, Psyllitae, Mossynoeci, Phrygians, Macones, Macrones, Syrtitae, Leptimagnitae, Bithyni, Nomades, Lycians, Mariandyni, Pamphylians, Moschesidii, Pisidians, Augalaei, Cilicians, Maurusii, Cretans, Magardae, Numidians, Afri who are also Bizaceni, Nasamones, Phasgeni, Mazices, Garamantes, Gaetuli, Blemmyes, Axomitae. These occupy from Egypt as far as the Ocean. And islands belonging to them: Cursula, Lopadusa, Gaulos, Ride, Melita, Corcyra, Mene, Sardanis, Gortyna, Crete, Glaucus, Ride, Thera, Cariathus, Astypalaea, Chios, Lesbos, Tenedos, Imbros, Iasus, Samos, Cos, Cnidus, Nisyros, Megiste, and Cyprus. To Japheth, the third son, children and children's children fifteen up to the same division of languages: Medes, Albani, Gargiani, Armenians, Arraei, Amazons, Coli, Corzeni, Beneageni, Cappadocians, Galatians, Paphlagonians, Mariandyni, Tibareni, Chalybes, Mossynoeci, Colchians, Melanchlaeni, Sauromatae, Germans, Maeotae, Scythians, Tauri, Thracians, Bastarnae, Illyrians, Macedonians, Greeks, Libyans, Phrygians, Pannonians, Istri, Veneti, Daunii, Iapyges, Calabri, Hippici, Latins who are also Romans, Tyrrheni, Gauls who are also Celts, Ligustini, Campani, Celtiberians, Iberians, Gauls, Aquitani, Illyriani, Basantes, Cannii, Cartani, Lusitanians, Vaccaei, Britons, Scotti, Spani. Islands belonging to them: Britain, Sicily, Euboea, Rhodes, Chios, Lesbos, Cythera, Zacynthus, Cephallenia, Ithaca, Corcyra, Cyprus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Φρύγες","severity":"info","text":"The list of peoples under Ham begins with 'Phrygians', but the same name appears again in the Japheth list, suggesting a scribal duplication or a deliberate doublet reflecting overlapping traditions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μοσσύνοικοι","severity":"info","text":"Mossynoeci appear in both the Ham and Japheth lists, likely a scribal error or a sign of conflation from different source traditions; the name is rare and may be misplaced.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀξωμῖται","severity":"info","text":"Axomitae (Axumites) are an East African people from the Kingdom of Aksum, included here under Ham, reflecting late antique geographical knowledge linking them to the southern regions.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βλέμμυες","severity":"info","text":"Blemmyes were a nomadic people in Nubia, often mentioned in Roman and Byzantine sources as raiders; their inclusion here under Ham aligns with the Hamitic genealogy tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"†","severity":"caution","text":"The Greek text has a crux (†) before 'Moschesidii' and 'Phrygians' in the Japheth list, indicating textual corruption or uncertainty in the manuscript tradition; these may be interpolations or misreadings.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λατῖνοι οἱ καὶ Ῥωμαῖοι","severity":"info","text":"The identification of Latins as also Romans reflects a late antique Christian historiographical convention, merging classical and imperial identities under Japheth's lineage.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The duplication of 'Phrygians' and 'Mossynoeci' in both Ham and Japheth lists may be scribal errors or intentional; the crux marks indicate uncertain readings. The island lists for Ham and Japheth overlap (e.g., Chios, Lesbos, Corcyra, Cyprus), possibly due to conflation of sources."],"confidence":"medium","notes":[]},{"i":224,"ref":"p224","source":"εἴ που δὲ ὄνομα ἔθνους ἢ νήσου ἐντέτακται δισσῶς ἐν κλήρῳ ἄλλου καὶ πάλιν ἄλλου, κατὰ τὰ κοινὰ ὅρια ἢ κατὰ τὰς γενομένας κατὰ καιρὸν ἀποικίας ἢ κατὰ πρόσληψιν τοῦ Χάμ, ὃς ἐπλεονέκτησε καὶ ἔλαβε τοῦ Σὴμ μέρη, μηδεὶς θαυμαζέτω ἢ ἀμφιβαλλέτω.\n\nΤούτων τοίνυν τῶν ἐθνῶν οὕτως ἐκ τῶν τριῶν υἱῶν τοῦ Νῶε γεγονότων καὶ τριχῆ τοῦ κόσμου τοῖς τρισὶν υἱοῖς διαμερισθέντος, ὡς προεῖπον ὅρκος ἀπῃτήθη παρ' αὐτῶν ὑπὸ τοῦ πατρὸς μηδένα ἐπεμβαίνειν τῷ τοῦ ἀδελφοῦ κλήρῳ· τὸν δὲ ὑπερβαίνοντα τὴν τοῦ ὅρκου διαταγὴν ἐξολοθρεύεσθαι ἐν τῷ ὅρκῳ ἔφησαν καὶ πᾶν τὸ σπέρμα αὐτοῦ. ἐπεὶ οὖν ἐν τῷ κλήρῳ τοῦ Σὴμ ἡ Παλαιστίνη ὑπέπεσε καὶ πάντα τὰ πλησίον αὐτῆς, πλεονέκτης δὲ ὢν ὁ Χαναὰν υἱὸς Χὰμ ἐπῆλθε τῇ Παλαιστινῶν ὕστερον γῇ τουτέστι τῇ Ἰουδαίᾳ καὶ ἀφαρπάζει αὐτήν, ἐμακροθύμει δὲ ὁ θεὸς διδοὺς χρόνους μετανοίας, ἵνα μετανοήσειαν οἱ ἐκ τοῦ Χὰμ καὶ ἀποδῶσι τοῖς τοῦ Σὴμ τὴν ἰδίαν κληρουχίαν, ἐκεῖνοι δὲ οὐ μετενόουν, ἀλλ' ἤθελον τὸ μέτρον αὐτῶν πληρῶσαι, – τότε ὁ θεὸς μετὰ πολλὰς ὕστερον γενεὰς δίκαιος ὢν ἐκδικεῖ τὴν παράβασιν τοῦ ὅρκου· οὕτω γὰρ ἔδει πληρωθῆναι τὸ Ἀμορραίων μέτρον. Σὴμ γὰρ γεννᾷ τὸν Ἀρφαξάδ· Χὰμ δὲ γεννᾷ τὸν Χαναάν, Χαναὰν δὲ γεννᾷ μετὰ τὴν πλεονεξίαν τὸν Ἀμορραῖον καὶ τὸν Γεργεσαῖον καὶ Φερεζαῖον καὶ Εὐαῖον καὶ Ἀρουκαῖον καὶ Ἀράδιον καὶ Σιδώνιον. ἀριθμοῦνται τοίνυν οὕτως αἱ γενεαὶ ἕως τῆς τοῦ Σὴμ ἐκδικίας· Σὴμ ὁ πλεονεκτηθεὶς γεννᾷ τὸν Ἀρφαξάδ, ὡς εἴπομεν· Ἀρφαξὰδ δὲ γεννᾷ τὸν Κηνᾶ, Κηνᾶ τὸν Σάλα, Σάλα τὸν Ἔβερ καὶ γίνεται ἡ πυργοποιία·","english":"If the name of a nation or island is entered twice, in the lot of one and again in that of another, according to common boundaries or according to the colonies that occurred at various times or according to the encroachment of Ham, who took more than his share and seized parts of Shem's portion, let no one be amazed or doubt.\n\nThese nations, then, having come into being from the three sons of Noah in this way, and the world having been divided three ways among the three sons, as I said before, an oath was required of them by their father that no one should encroach upon his brother's lot; and they said that the one who transgressed the ordinance of the oath would be destroyed by the oath, together with all his seed. Since, therefore, Palestine fell within the lot of Shem, and all the lands near it, and Canaan, the son of Ham, being greedy, later invaded the land of the Palestinians, that is, Judaea, and seized it, God was patient, granting times for repentance, so that those from Ham might repent and return to those of Shem their own allotment; but they did not repent, but wished to fill up their measure. Then God, after many later generations, being just, avenged the violation of the oath; for thus the measure of the Amorites had to be fulfilled. For Shem begets Arphaxad; Ham begets Canaan, and Canaan, after his greed, begets the Amorite, the Gergesite, the Perizzite, the Hivite, the Arkite, the Arvadite, and the Sidonian. The genealogies are thus counted up to the vengeance of Shem: Shem, who was wronged, begets Arphaxad, as we said; Arphaxad begets Cainan, Cainan begets Shelah, Shelah begets Eber, and the building of the tower takes place.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χαναὰν υἱὸς Χὰμ","severity":"info","text":"Epiphanius here follows the tradition that Canaan, son of Ham, unlawfully occupied territory allotted to Shem, a theme found in earlier Jewish and Christian sources (e.g., Josephus, Ant. 1.6.2).","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὴμ γεννᾷ τὸν Ἀρφαξάδ","severity":"info","text":"The genealogy from Shem to Eber (Arphaxad, Cainan, Shelah, Eber) follows the Septuagint text of Genesis 10:22–24, with the addition of Cainan (Kenan) as in the LXX but not the Hebrew.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πυργοποιία","severity":"info","text":"The term 'tower-building' (πυργοποιία) refers to the Tower of Babel narrative (Genesis 11:1–9), which Epiphanius places after Eber in the genealogy, a common chronological scheme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτων τοίνυν τῶν ἐθνῶν","severity":"info","text":"This passage concludes the list of nations descended from Noah's sons and transitions to the story of Canaan's encroachment and divine punishment, serving as a narrative bridge.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξολοθρεύεσθαι","severity":"info","text":"The verb 'to be destroyed utterly' (ἐξολοθρεύεσθαι) echoes the language of the oath's curse, implying total annihilation of the transgressor's lineage, a key theme in the Canaanite conquest narrative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀμορραίων μέτρον","severity":"caution","text":"The phrase 'measure of the Amorites' is ambiguous: it may refer to the allotted time or destiny of the Amorites (Canaanites) before divine judgment, or to a specific chronological reckoning not fully explained here.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'measure of the Amorites' (Ἀμορραίων μέτρον) is unclear: it could mean their allotted time, their sin, or a prophetic fulfillment.","The list of Canaanite tribes (Amorite, Gergesite, etc.) follows a traditional enumeration but its exact source is not specified."],"confidence":"high","notes":[]},{"i":225,"ref":"p225","source":"Ἔβερ γεννᾷ τὸν Φαλὲκ καὶ γίνεται γῆς καὶ γλωσσῶν διαμερισμός· Φαλὲκ γεννᾷ τὸν Ῥαγαῦ, Ῥαγαῦ τὸν Σερούχ, Σεροὺχ τὸν Ναχώρ, Ναχὼρ τὸν Θάρρα, Θάρρα τὸν Ἀβραάμ, Ἀβραὰμ τὸν Ἰσαάκ, Ἰσαὰκ τὸν Ἰακὼβ τὸν ἐπονομασθέντα Ἰσραήἐξ οὗπερ Ἰσραηλῖται, Ἰακὼβ τὸν Ἰούδαν, Ἰούδας τὸν Φαρές, Φαρὲτὸν Ἐσρώμ, Ἐσρὼμ τὸν Ἀράμ, Ἀρὰμ τὸν Ἀμιναδάβ, Ἀμιναδὰβ τ Ναασσὼν καὶ Ναασσὼν τὸν Σαλμών. αὕτη ἡ γενεὰ τῶν ἀπὸ Σὴμ γεγεννημένων. τούτους οὖν\n\nἀδικηθέντας ὑπὸ τῶν υἱῶν Χὰμ καὶ τὸν ἴδιον τόπον ἀφαιρεθέντας ἐκδικεῖ ὁ θεὸς ἐξολοθρεύσας τοὺς τοῦ Χαναὰν κατὰ τὸν ὅρκον αὐτῶν, καὶ τὸ σπέρμα τοῦ Σὴμ τὴν ἰδίαν ἀπολαμβάνει χώραν. οὐκ ἠδίκησεν οὖν ὁ θεός, τὰ δίκαια ἑκάστῳ μέρει ἀπονέμων· «οὐ γὰρ μυκτηρίζεται ὁ θεός», ὡς προεῖπον.\n\nἘν τῇ οὖν ἐξόδῳ συναγωγὴν ἑαυτῷ ὁ θεὸς ἁρμόζων φησὶ Μωυσῇ «ὑπόλυσαι τὰ ὑποδήματα ἐκ τῶν ποδῶν σου». πᾶς γὰρ ὁ μέλλων καθαροῖς λουτροῖς προσιέναι πρῶτον ὑπολύεται. ἐπειδὴ τοίνυν χρόνος πολὺς διελήλυθε καὶ πᾶς τις «ἐν τῇ ὁδῷ αὐτοῦ ἐπλανήθημεν» καὶ αὕτη ἡ συναγωγὴ ἐν τοῖς ἰδίοις κακοῖς ἔμεινεν, οὔπω «τὸ λουτρὸν» ὁ θεὸς «τῆς παλιγγενεσίας» ἀπεκάλυπτεν, ἀλλ' ἔτεσι μὲν πολλοῖς ἀνεβάλλετο, ὕστερον δὲ τῇ ἁγίᾳ ἐκκλησίᾳ τὸ πανάγιον λουτρὸν ἀπεκάλυψεν·","english":"Eber begat Peleg, and there occurred a division of land and languages. Peleg begat Reu, Reu begat Serug, Serug begat Nahor, Nahor begat Terah, Terah begat Abraham, Abraham begat Isaac, Isaac begat Jacob, who was called Israel, from whom come the Israelites; Jacob begat Judah, Judah begat Perez, Perez begat Hezron, Hezron begat Ram, Ram begat Aminadab, Aminadab begat Nahshon, and Nahshon begat Salmon. This is the generation of those born from Shem. These, then, having been wronged by the sons of Ham and deprived of their own place, God avenged by destroying the Canaanites according to their oath, and the seed of Shem received back its own land. Therefore God did no injustice, assigning what is just to each party: \"for God is not mocked,\" as I said before.\n\nIn the Exodus, then, as God was fitting a congregation to himself, he says to Moses, \"Untie the sandals from your feet.\" For everyone who is about to approach pure baths first unties his sandals. Since, therefore, much time has passed and each of us \"has gone astray in his own way,\" and this congregation remained in its own evils, God had not yet revealed \"the bath of regeneration,\" but put it off for many years; later, however, he revealed the all-holy bath to the holy church.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔβερ γεννᾷ τὸν Φαλὲκ","severity":"info","text":"The passage shifts from a genealogical list (Shem's line) to a theological argument about divine justice, then to an allegorical interpretation of Exodus.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ μυκτηρίζεται ὁ θεός","severity":"info","text":"The phrase 'God is not mocked' echoes a biblical sentiment (cf. Gal 6:7? or a common proverb), but Epiphanius does not cite a specific verse; it may be a paraphrase of a wisdom saying.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπόλυσαι τὰ ὑποδήματα ἐκ τῶν ποδῶν σου","severity":"info","text":"The command to untie sandals is not found verbatim in the canonical Exodus; Epiphanius likely draws on a haggadic or liturgical tradition, possibly from the Septuagint or a targumic expansion.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ λουτρὸν τῆς παλιγγενεσίας","severity":"info","text":"The phrase 'bath of regeneration' is a New Testament allusion (Titus 3:5), used here to refer to Christian baptism, which Epiphanius contrasts with the delayed revelation of the Exodus event.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ ὁδῷ αὐτοῦ ἐπλανήθημεν","severity":"info","text":"The phrase 'we have gone astray in his own way' may echo a patristic or liturgical formula, possibly from a homily on the wilderness wanderings, but is not a direct biblical quotation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὕτη ἡ γενεὰ τῶν ἀπὸ Σὴμ γεγεννημένων","severity":"info","text":"Epiphanius' genealogy of Shem follows the Septuagint (Gen 11:10-26) but omits Cainan; this reflects a textual tradition also found in Luke 3:36, where Cainan is included, showing variation in early Christian reception.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'Ἀμιναδὰβ τ' (likely 'τὸν'), which the English draft supplies as 'Nahshon'; the Coptic Vorlage may have had a different name or order.","The phrase 'οὐ γὰρ μυκτηρίζεται ὁ θεός' is not a direct biblical citation; its source is uncertain, possibly a proverb or a lost apocryphon."],"confidence":"high","notes":[]},{"i":226,"ref":"p226","source":"ἐν μὲν Μωυσῇ ὑποδήματα ὑπολύων, ἐν δὲ προφήταις τὸν ἔξωθεν χιτῶνα ἀπεκδύων, περίζωμα μόνον καταλείψας τῷ Ἰερεμίᾳ, ἐν δὲ Ἰωάννῃ ὅλα τὰ τοῦ κόσμου ἱμάτια μεταβαλὼν ἐκ τριχῶν καμήλου μετεσχημάτιζεν, ἐν δὲ αὐτῷ τῷ σωτῆρι καὶ τοῖς αὐτοῦ μαθηταῖς «κόσμου τὸ σχῆμα» ἐξέδυσεν, ἄνωθεν δὲ ἀπ' οὐρανῶν μετὰ τὴν τῶν ὑδάτων κάθαρσιν «πυρὸς καὶ πνεύματος» ἔνδυσιν ἐνεδί115.4 δυσκεν. ἀλλ' ὁρῶντες οἱ Ἰσραηλῖται τὴν χάριν τούτου οὐκ ἔγνωσαν ὅτι θεός ἐστι. διὸ καὶ ὁ προφήτης ἐγκληματικῶς τούτους ἀπωδύρετο διὰ τὴν εἰς τὸν σωτῆρα ὑπ' αὐτῶν ἐσομένην ἀτιμίαν, «ταῦτα κυρίῳ ἀνταποδίδοτε, λέγων, λαὸς μωρὸς καὶ ἀκάρδιος;» οὐκ ἔγνωσαν γὰρ τοῦτον ὅτι οὗτος ἦν ἐν ἀρχῇ μεθ' οὗ ὁ πατὴρ συνεβουλεύσατο, «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν» λέγων· τὸ γὰρ «ποιήσωμεν» οὐχ ἑνὸς ἀριθμοῦ ἐστι σημαντικόν· ἀλλὰ γοῦν συνεβουλεύσατο ὁ πατὴρ υἱῷ καὶ ἁγίῳ πνεύματι· «τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν». οὐδ' ἂν συνήκασι τοῦ λέγοντος ἐν τῇ αὐτῇ βίβλῳ ῥητῶς, ὅτι «ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ Σόδομα καὶ Γόμορρα ἀπ' οὐρανοῦ». ἔβρεξε γὰρ «κύριος πῦρ», ὁ πρὸς Ἀβραὰμ ἐληλυθώς, παρὰ «κυρίου ἀπ' οὐρανοῦ», τοῦ αὐτὸν ἀπο115.8 στείλαντος. οὐδὲ ἔγνωσαν αὐτὸν ἀπ' Αἰγύπτου αὐτοὺς ἐκβάλλοντα οὐδὲ συνῆκαν τοῦ προφήτου λέγοντος «καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη» πῶς γὰρ οἷόν τε ἐλαχίστην καλεῖν πόλιν χωρήσασαν ὃν οὐρανὸς καὶ πάντα χωρεῖν οὐ δεδύνηνται; καὶ ὅτι «ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος»·","english":"In Moses he was untying his sandals, in the prophets he was stripping off the outer tunic, leaving only a loincloth for Jeremiah, in John he changed all the garments of the world, refashioning them from camel hair, and in the Savior himself and his disciples he stripped off \"the form of the world,\" and from above, from the heavens, after the cleansing of the waters, he put on the clothing of \"fire and spirit.\" But the Israelites, seeing this grace, did not know that he is God. Therefore the prophet lamented them reproachfully because of the dishonor they would inflict on the Savior, saying, \"Do you repay the Lord thus, foolish and heartless people?\" For they did not know that this was the one with whom the Father consulted in the beginning, saying, \"Let us make man according to our image and likeness\"; for the \"let us make\" is not indicative of a single number, but rather the Father consulted with the Son and the Holy Spirit: \"for by the word of the Lord the heavens were established, and by the spirit of his mouth all their power.\" Nor did they understand the one speaking explicitly in the same book, that \"the Lord rained fire and brimstone from the Lord upon Sodom and Gomorrah from heaven.\" For \"the Lord rained fire,\" the one who came to Abraham, from \"the Lord from heaven,\" the one who sent him. Nor did they recognize him when he led them out of Egypt, nor did they understand the prophet saying, \"And you, Bethlehem, are you not the least?\" For how could one call a city the least that contained him whom heaven and all things are unable to contain? And that \"from you a leader will come forth for me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν μὲν Μωυσῇ ὑποδήματα ὑπολύων","severity":"info","text":"Epiphanius describes a progressive stripping of garments through biblical figures, symbolizing the gradual revelation of Christ.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν","severity":"info","text":"Allusion to Genesis 1:26, where God says 'Let us make man in our image and likeness.' Epiphanius interprets the plural as evidence of the Trinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν","severity":"info","text":"Quotation from Psalm 33:6 (LXX), linking the Word and Spirit to creation, used to support Trinitarian exegesis.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ Σόδομα καὶ Γόμορρα","severity":"info","text":"Reference to Genesis 19:24 (LXX), where two 'Lords' are distinguished: the one who rains fire and the one who sends it, interpreted as Christ and the Father.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη","severity":"info","text":"Quotation from Micah 5:2 (LXX), used to contrast Bethlehem's smallness with its capacity to contain Christ, whom heaven cannot contain.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τριχῶν καμήλου μετεσχημάτιζεν","severity":"info","text":"Reference to John the Baptist's camel-hair garment, a common ascetic symbol in early Christian literature, emphasizing renunciation of worldly attire.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πυρὸς καὶ πνεύματος' may allude to baptismal or Pentecostal imagery, but the exact referent is not specified."],"confidence":"high","notes":[]},{"i":227,"ref":"p227","source":"εἰ δὲ ἀπὸ Βηθλεὲμ ἐκπορεύεται καὶ ἄνθρωπός ἐστι, καὶ πῶς θεολογεῖται;\n\nταράσσει αὐτοὺς τὸ εἶναι θεὸν καὶ ἄνθρωπον. ἐν ταὐτῷ γὰρ λέγει «αἱ διέξοδοι αὐτοῦ ἀπ' ἀρχῆς, ἀπὸ κτίσεως κόσμου»· τοῦτο δὲ οὐκ ἔστιν οὐκέτι ἀνθρώπου, ἀλλὰ θεοῦ. οὐ μέμνηνται δὲ ὅτι «ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ»· τὸ δὲ καλέσουσι σημαίνει τὸν τρόπον τῶν ἁγίων καὶ πιστῶν, τῶν υἱῶν τῆς ἐκκλησίας. ἐξεταζόμενοι γὰρ ὑπὸ τῶν κυριοκτόνων Ἰουδαίων περὶ τοῦ σωτῆρος ὅτι πῶς εἰς τὸν σταυρωθέντα πιστεύετε ὁμολογοῦσιν * ἀκούουσι παρὰ τῶν αὐτῶν πιστῶν ὅτι παρ' ὑμῖν ἐσταύρωται, μεθ' ἡμῶν δὲ θεός ἐστι. τοῦ δὲ Δαυὶδ οὐκ ἤκουσαν καὶ οὐκ ἔγνωσαν αὐτοῦ τὸν λόγον, ὃν ὁρῶν ἐν ἁγίῳ πνεύματι ἔλεγε, φρίττων τὴν αὐτοῦ τοῦ κυρίου μέλλουσαν ἔσεσθαι οἰκονομίαν, λέγων «εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου» καὶ τὰ ἑξῆς. Σάββατα τοίνυν «τὰ ἀρχαῖα παρελήλυθε», σάββατον δὲ ἀληθινὸν παρ' ἡμῖν κηρύττεται. ἤργησε δὲ ἡ πρώτη περιτομὴ ἓν μέλος σμικρότατον περιτέμνουσα, ἐνεργεῖ δὲ εὖ μάλα ἡ ἐπουράνιος περιτομὴ ὅλον τὸ σῶμα περιτέμνουσα. τὰ γὰρ ὕδατα καὶ","english":"But if he goes forth from Bethlehem and is a man, how is he also spoken of as God?\n\nWhat disturbs them is that he is both God and man. For at the same time it says, \"His goings forth are from the beginning, from the creation of the world.\" This is no longer of a man, but of God. But they do not remember that \"Behold, the virgin will conceive and bear a son, and they will call his name Emmanuel.\" And \"they will call\" signifies the manner of the saints and the faithful, the sons of the church. For when examined by the Lord-killing Jews concerning the Savior, as to how they believe in the crucified one, they confess. They hear from the same faithful that \"He was crucified among you, but with us he is God.\" But they did not hear David, and they did not know his word, which he, seeing in the Holy Spirit, spoke, shuddering at the future economy of the Lord himself, saying, \"The Lord said to my Lord, 'Sit at my right hand,'\" and so forth. The Sabbaths, then, \"the ancient ones have passed away,\" but the true Sabbath is proclaimed among us. The first circumcision has ceased, which circumcised one very small member, but the heavenly circumcision is very much in effect, circumcising the whole body. For the waters and","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ διέξοδοι αὐτοῦ ἀπ' ἀρχῆς, ἀπὸ κτίσεως κόσμου","severity":"info","text":"Epiphanius quotes a phrase not found verbatim in the LXX; it may conflate Psalm 19:2 (LXX 18:2) and Proverbs 8:22-23, reflecting a Christological reading of pre-existent divine activity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ","severity":"info","text":"A conflation of Isaiah 7:14 LXX (ἐν γαστρὶ ἕξει) and Matthew 1:23 (κληθήσεται Ἐμμανουήλ), used to argue that Christ's divine name was given by believers, not by Jews.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου","severity":"info","text":"A citation of Psalm 110:1 LXX (109:1), read by Epiphanius as a prefiguration of Christ's session at the Father's right hand, a common patristic proof-text for Christ's divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριοκτόνων Ἰουδαίων","severity":"info","text":"The phrase 'Lord-killing Jews' reflects a polemical trope in early Christian anti-Jewish rhetoric, blaming Jews collectively for the crucifixion; it is not a neutral historical descriptor.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάββατα ... παρελήλυθε","severity":"info","text":"Epiphanius contrasts the 'old Sabbaths' (Jewish Sabbath observance) with the 'true Sabbath' of Christian worship, a common supersessionist argument in 4th-century anti-Jewish polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ἐπουράνιος περιτομὴ","severity":"info","text":"The 'heavenly circumcision' is a metaphor for spiritual purification through baptism, contrasting with Jewish physical circumcision; Epiphanius develops this as part of his anti-Jewish argument.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'τὰ γὰρ ὕδατα καὶ', leaving the conclusion of the argument about water and circumcision incomplete in this passage."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"ἡ ἁγία ἐπίκλησις οὐκ ἐν ἑνὶ μέλει τοῦ ἀνθρώπου γίνεται, ἀλλ' ὅλον τὸ σῶμα τοῦ ἀνθρώπου σφραγίζει καθαροποιεῖ περιτέμνει, πάντων τῶν κακῶν ἀπαλλάττει. ἡ γοῦν ἁγία ἐκκλησία παρέλαβε ταῦτα τὰ μυστήρια. ἐπανέστησαν δὲ αὐτῇ καὶ δεινοὶ «ἐχθροί, οἰκειακοί» λεγόμενοι, μὴ ὄντες δὲ ἐκ τῆς τῶν ἀποστόλων τοῦ κυρίου ἀληθοῦς πίστεως «εἰ γὰρ ἦσαν ἐξ αὐτῶν, μεμενήκεσαν ἂν μετ' αὐτῶν»· ἀλλὰ νόθοι ὄντες καὶ σύμμικτοι ἐπιθυμίαν κακὴν τῆς δι' ἰχθύων καὶ σικυῶν Αἰγυπτίων ἐδωδῆς πάλιν ἐπιθυμοῦσι, βλασφημοῦντες ἄνω καὶ κάτω τὸν υἱὸν τοῦ θεοῦ, Ἀρειομανῖται, οὓς ἤδη ἐν τοῖς πρὸ τούτου λόγοις ἐστηλι116.9 τεύσαμεν, ἄλλοι δὲ Σαβέλλιοι. καὶ οἱ μὲν Σαβέλλιοι τέλεον ἀρνοῦνται τὸ εἶναι τὸν υἱὸν καὶ ἅγιον πνεῦμα, λέγοντες ὅτι ὁ υἱὸς αὐτός ἐστιν ὁ πατὴρ καὶ ὁ πατὴρ αὐτός ἐστιν ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα αὐτός ἐστιν ὁ πατήρ, ὡς μὴ εἶναι υἱὸν καὶ ἅγιον πνεῦμα, δεύτεροι Ἰουδαῖοι καὶ κυριοκτόνοι ἀπελεγχόμενοι. Ἀρειομανῖται δὲ οἱ πάντων ἀσεβέστατοι, οἱ τὸν υἱὸν ἀπὸ τῆς πατρῴας οὐσίας διαιρεῖν καὶ ἀπαλλοτριοῦν τολμῶντες, οὐκ ἀξιοῦσι τὸν υἱὸν ὁμότιμον εἶναι τῷ πατρὶ οὐδὲ ἐκ τῆς οὐσίας τοῦ πατρὸς αὐτὸν γεγεννῆσθαι. ἄλλοι δὲ τούτων ἔκγονοι, οἱ πρὸ τούτου μετὰ τῶν ἄλλων τῶν προταχθέντων *· εἴθε κατὰ Ἰουδαίους αὑτοὺς ἀπηρίθμουν τοὺς βλασφημοῦντας τὸ ἅγιον πνεῦμα, δεύτεροι Σαδδουκαῖοι καὶ Σαμαρεῖται καὶ ἄγνωστοι νεκροὶ καὶ ἄπιστοι.","english":"The holy invocation does not occur in one part of a person, but seals the whole body of the person, purifies, circumcises, and delivers from all evils. So the holy Church received these mysteries. But terrible enemies, called \"domestic,\" rose up against her, not being from the true faith of the Lord's apostles—for if they were from them, they would have remained with them—but being bastards and mixed, they again desire the evil craving for the Egyptian food of fish and gourds, blaspheming up and down the Son of God, the Ariomanites, whom we have already pilloried in the preceding discourses, and others, the Sabellians. And the Sabellians completely deny the existence of the Son and the Holy Spirit, saying that the Son himself is the Father and the Father himself is the Son and the Holy Spirit itself is the Father, so that there is no Son and Holy Spirit, being refuted as second Jews and deicides. And the Ariomanites, the most impious of all, who dare to separate and alienate the Son from the paternal substance, do not deem the Son to be of equal honor with the Father nor that he was begotten from the substance of the Father. And others, their offspring, who before this along with the others previously listed *—if only they counted themselves among the Jews, those blaspheming the Holy Spirit, second Sadducees and Samaritans and unknown dead and unbelievers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἡ ἁγία ἐπίκλησις","severity":"info","text":"The phrase 'holy invocation' likely refers to the baptismal formula or the epiclesis in the Eucharistic prayer, a technical term in early Christian liturgy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειομανῖται","severity":"info","text":"Epiphanius uses the polemical label 'Ariomanites' (Arius-mad) for followers of Arius, whom he accuses of subordinationist Christology. This reflects the intense anti-Arian rhetoric of the 4th century.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβέλλιοι","severity":"info","text":"Sabellians are named after Sabellius, a 3rd-century modalist monarchian who denied distinct persons in the Trinity. Epiphanius equates their view with Judaism and deicide.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεύτεροι Ἰουδαῖοι καὶ κυριοκτόνοι","severity":"info","text":"The charge 'second Jews and deicides' echoes early Christian anti-Jewish polemic, possibly alluding to the Gospel accounts of Jewish responsibility for Christ's death.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπανέστησαν δὲ αὐτῇ καὶ δεινοὶ «ἐχθροί, οἰκειακοί» λεγόμενοι","severity":"info","text":"This passage transitions from describing the Church's mysteries to listing heretical groups (Arians, Sabellians), a common structural pattern in Epiphanius' catalogues of heresies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ πρὸ τούτου μετὰ τῶν ἄλλων τῶν προταχθέντων *","severity":"caution","text":"The asterisk in the Greek indicates a textual corruption or lacuna; the sense of 'others, their offspring' is incomplete, and the English draft marks it with a dash.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Egyptian food of fish and gourds' may refer to a specific ascetic or dietary practice, but its exact referent is unclear.","The identity of 'domestic enemies' (οἰκειακοί) is ambiguous; possibly internal heretics within the Church."],"confidence":"high","notes":[]},{"i":229,"ref":"p229","source":"Ἵνα δὲ μὴ «διὰ μέλανος καὶ χάρτου» τὰς κατὰ τούτων μαρτυρίας διὰ πολλοῦ ποιησώμεθα, εἰς τὸ μὴ περικακεῖν τοὺς ἀναγινώσκοντας, ἀρκέσουσιν αὐτοῖς Σαβελλιανοῖς μὲν μετὰ τῶν ἄλλων μαρτυ117.2 ριῶν ἡ μαρτυρία τοῦ Ἰορδάνου, ὡς ἤδη εἶπον. υἱὸς γὰρ ἐν Ἰορδάνῃ ἀληθῶς παραγίνεται, θεὸς ἄνθρωπος γεγονώς, οὐ τροπὴν ὑποστὰς ἀλλὰ σάρκα λαβών, οὐ διὰ σπέρματος ἀνδρὸς ἀλλ' ἀπὸ τῆς ἁγίας παρθένου σῶμα ἀνειληφὼς δι' ἁγίου πνεύματος συλληφθέν, σῶμα τέλειον τουτέστιν ἄνθρωπον τέλειον ψυχῇ καὶ σώματι. γέγονεν οὖν ὁ θεὸς καὶ ἄνθρωπος πρὸς Ἰωάννην ἐν τῷ Ἰορδάνῃ, εἷς ὢν ὁ αὐτὸς υἱὸς καὶ Χριστὸς καὶ κύριος· πατὴρ δὲ ἄνωθεν βοᾷ, μαρτυρῶν τῷ υἱῷ τῷ ἐν τῷ Ἰορδάνῃ γεγονότι «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός»· τὸ δὲ ἅγιον πνεῦμα ἐν εἴδει περιστερᾶς κατέβαινεν ἐπ' αὐτὸν εἰς τὰ ὕδατα κατεληλυθότα, ἵνα καθαρὰ αὐτὰ ἀποδείξῃ ἕνεκεν τῶν μελλόντων εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βαπτίζεσθαι. τοῖς δὲ Ἀρειανοῖς μετὰ τῶν προλεχθεισῶν ἀρκέσει τὸ εἰπεῖν τὸν υἱόν «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί»· ἰσότητα γὰρ ἐνταῦθα υἱοῦ πρὸς πατέρα ἀπέδειξε καὶ γνησιότητα. τοῖς δὲ ἐκγόνοις τῶν Ἀρειανῶν τοῖς τὸ ἅγιον πνεῦμα βλασφημοῦσιν ἀρκέσουσι δύο μαρτυρίαι αἱ ἤδη προτεταγμέναι μετὰ τῶν ἄλλων μαρτυριῶν, μία μὲν ἀπὸ τοῦ Δανιὴλ οὕτως ἔχουσα· ἐν τῇ καμίνῳ τοῦ πυρὸς Σεδρὰχ Μισὰκ Ἀβδεναγὼ αἰνοῦντες τὸν θεὸν συμπεριλαμβάνουσι μεθ' ἑαυτῶν τὴν πᾶσαν τοῦ θεοῦ κτίσιν καὶ λέγουσιν «εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον»·","english":"Lest we make the testimonies against these men lengthy through much ink and paper, so as not to weary the readers, for the Sabellians the testimony of the Jordan, as I have already said, will suffice along with the other testimonies. For the Son truly appears in the Jordan, God become man, not having undergone change but having taken flesh, not through the seed of a man but having assumed a body from the holy virgin, conceived through the Holy Spirit, a perfect body, that is, a perfect man in soul and body. So God became man and came to John in the Jordan, being one and the same Son and Christ and Lord; and the Father cries out from above, bearing witness to the Son who has come to the Jordan, \"This is my beloved Son\"; and the Holy Spirit descended in the form of a dove upon him who had gone down into the waters, in order to show them pure for the sake of those who are to be baptized in the name of the Father and of the Son and of the Holy Spirit. For the Arians, along with what has been said before, it will suffice to say that the Son said, \"I am in the Father and the Father is in me\"; for here he demonstrated equality of the Son with the Father and genuineness. For the offspring of the Arians who blaspheme the Holy Spirit, two testimonies already set forth along with the other testimonies will suffice, one from Daniel which runs thus: in the fiery furnace, Shadrach, Meshach, and Abednego, praising God, include with themselves the whole creation of God and say, \"Bless all the works of the Lord, the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός","severity":"info","text":"Epiphanius attributes to the Father a declaration at the Jordan, 'This is my beloved Son,' echoing the baptismal theophany in the Synoptic Gospels (e.g., Matt 3:17).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί","severity":"info","text":"The citation 'I am in the Father and the Father is in me' is a Johannine logion (John 10:30; 14:10-11), used here to argue for equality between Son and Father against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε πάντα τὰ ἔργα κυρίου τὸν κύριον","severity":"info","text":"The quotation from Daniel (3:59 LXX) is attributed to the three youths in the furnace, calling all creation to bless the Lord, used by Epiphanius to support the divinity of the Holy Spirit against Pneumatomachians.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβελλιανοῖς","severity":"info","text":"Sabellians are followers of Sabellius, a third-century modalist who identified Father, Son, and Holy Spirit as modes of a single divine subject. Epiphanius counters them by insisting on the Son's distinct personhood at the Jordan.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειανοῖς","severity":"info","text":"Arians, followers of Arius, denied the full divinity of the Son. Epiphanius cites the Johannine mutual immanence to assert the Son's equality with the Father, a standard anti-Arian argument in fourth-century polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἐκγόνοις τῶν Ἀρειανῶν τοῖς τὸ ἅγιον πνεῦμα βλασφημοῦσιν","severity":"info","text":"These 'offspring of the Arians' are the Pneumatomachians (or 'Spirit-fighters'), who denied the divinity of the Holy Spirit. Epiphanius counters them with Daniel 3, a proof-text for the Spirit's co-equal status.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν εἴδει περιστερᾶς' (in the form of a dove) is ambiguous: it may refer to a literal dove or a symbolic representation of the Holy Spirit; Epiphanius likely intends the latter, following early Christian iconography."],"confidence":"high","notes":[]},{"i":230,"ref":"p230","source":"καὶ ἠρίθμησαν οὐρανοὺς καὶ ἀγγέλους καὶ σελήνην καὶ ἥλιον καὶ δυνάμεις, γῆν τε καὶ θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, καὶ οὐδαμοῦ υἱὸν καὶ ἅγιον πνεῦμα συνηρίθμησαν ταῖς κτίσεσι. τὰ Σεραφὶμ δὲ ἁγιάζει τριάδα ἴσως, οὐχ ἅπαξ οὐ δὶς οὐ τέταρτον, ἀλλὰ τρὶς τὸ ἅγιος λέγοντα. ἐλεγξάτω δὲ πάλιν τούτους Πέτρος, ἐπιτιμῶν τοῖς περὶ Ἀνανίαν καὶ λέγων «ἐπειράσατε τὸ ἅγιον πνεῦμα»· καί φησιν «οὐκ ἐψεύσασθε ἀνθρώπῳ, ἀλλὰ τῷ θεῷ». ὁ δὲ ἀπόστολος οἶδεν, ὡς καὶ πολλάκις εἴπομεν, τὸ πνεῦμα μὴ ἀλλότριον εἶναι τοῦ θεοῦ λέγων «ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ»· τὸ δὲ μὴ ὂν ἐκ τῆς οὐσίας τοῦ θεοῦ ἀδύνατόν ἐστι τὰ βάθη τοῦ θεοῦ ἐρευνᾶν. ἡμεῖς δὲ οἴδαμεν πατέρα πατέρα, υἱὸν υἱόν, ἅγιον πνεῦμα ἅγιον πνεῦμα, τριάδα ἐν ἑνότητι. μία γὰρ\n\nἑνότης ἐστὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, μία οὐσία μία κυριότης ἓν θέλημα μία ἐκκλησία ἓν βάπτισμα μία πίστις. καὶ παυσάσθωσαν οἱ κατὰ τῆς ἁγίας παρθένου τοῦ Χριστοῦ καὶ νύμφης ἁγνῆς, τουτέστι τῆς μητρὸς ἡμῶν τῆς ἁγίας ἐκκλησίας *. παρέλαβον γὰρ οἱ ταύτης παῖδες παρὰ ἁγίων πατέρων τουτέστι τῶν ἁγίων ἀποστόλων πίστιν φυλάττειν, ἅμα δὲ καὶ τοῖς ἑαυτῶν τέκνοις παραδιδόναι τε καὶ ἀπαγ118.6 γέλλειν. ἐξ ὧν καὶ αὐτοὶ υἱοὶ ὑπάρχετε, τιμιώτατοι ἀδελφοί, καὶ τοῖς ἑαυτῶν τέκνοις ταύτην τὴν διδασκαλίαν παραδιδόατε.","english":"And they numbered the heavens and the angels and the moon and the sun and the powers, the earth and the sea and all things in them, and nowhere did they number the Son and the Holy Spirit among the creations. The Seraphim sanctify the Trinity perhaps, saying the \"holy\" not once, not twice, not four times, but three times. Let Peter again refute these men, rebuking those around Ananias and saying, \"You have tempted the Holy Spirit\"; and he says, \"You have not lied to a man, but to God.\" And the apostle knows, as we have often said, that the Spirit is not alien to God, saying, \"It searches even the depths of God\"; but that which is not from the essence of God is unable to search the depths of God. But we know Father as Father, Son as Son, Holy Spirit as Holy Spirit, a Trinity in unity. For there is one\n\nunity of Father and Son and Holy Spirit, one essence, one lordship, one will, one church, one baptism, one faith. And let those who oppose the holy virgin of Christ and pure bride, that is, our mother the holy church, cease. For the children of this church received from the holy fathers, that is, the holy apostles, the faith to guard, and also to transmit and proclaim to their own children. From whom you yourselves are also sons, most honorable brothers, and you transmit this teaching to your own children.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ Σεραφὶμ ... τρὶς τὸ ἅγιος λέγοντα","severity":"info","text":"The thrice-repeated 'holy' alludes to the Trisagion (Isa 6:3 LXX), where seraphim chant 'Holy, holy, holy'.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπειράσατε τὸ ἅγιον πνεῦμα","severity":"info","text":"Epiphanius quotes Peter's rebuke of Ananias (Acts 5:3, 5:9), adapting the wording to stress the Spirit's sanctity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ","severity":"info","text":"The phrase 'searches the depths of God' echoes 1 Cor 2:10 (Paul on the Spirit's knowledge of divine mysteries).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"οὐσία ('essence') is a key Nicene term denoting the shared divine substance of Father, Son, and Holy Spirit, here opposed to Arian subordination.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ κατὰ τῆς ἁγίας παρθένου τοῦ Χριστοῦ καὶ νύμφης ἁγνῆς","severity":"info","text":"The 'holy virgin and pure bride' is the Church, a common patristic metaphor (cf. 2 Cor 11:2; Eph 5:27). Epiphanius defends ecclesial unity against schismatics.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μία γὰρ ἑνότης ἐστὶ ... μία πίστις","severity":"info","text":"The anaphoric series 'one essence, one lordship, one will, one church, one baptism, one faith' forms a creedal summary, reinforcing Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is corrupt (marked with an asterisk in the source), leaving a lacuna after 'ἁγίας ἐκκλησίας'."],"confidence":"high","notes":[]},{"i":231,"ref":"p231","source":"Ταῦτα οὕτως λέγοντες καὶ τὰ τούτοις ὅμοια ἀπὸ τῶν θείων γραφῶν * βεβαιῶσαι αὑτούς τε καὶ τοὺς ἀκούοντας ὑμῶν, διδάσκοντες ὁδοποιοῦντες κατηχοῦντες μὴ διαλείπητε οἱ πιστοὶ καὶ ὀρθόδοξοι ταύτην τὴν ἁγίαν πίστιν τῆς καθολικῆς ἐκκλησίας, ὡς παρέλαβεν ἡ ἁγία καὶ μόνη παρθένος τοῦ θεοῦ ἀπὸ τῶν ἁγίων ἀποστόλων τοῦ κυρίου, φυλάττειν. καὶ οὕτως ἕκαστον τῶν κατηχουμένων τῶν μελλόντων τῷ ἁγίῳ λουτρῷ προσιέναι οὐ μόνον ἀπαγγέλλειν ὀφείλετε † τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς ἐν κυρίῳ, ἀλλὰ καὶ διδάσκειν ῥητῶς, ὡς πάντων ἡ αὐτὴ μήτηρ ὑμῶν τε καὶ ἡμῶν, τὸ λέγειν· Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ τε καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου καὶ παθόντα καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρός, καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.","english":"Saying these things and those like them from the divine scriptures, do not cease, you faithful and orthodox, to confirm both yourselves and those who hear you, teaching, guiding, catechizing, to guard this holy faith of the catholic church, as the holy and only virgin of God received it from the holy apostles of the Lord. And thus, for each of the catechumens who are about to approach the holy washing, you ought not only to declare the belief to your own sons in the Lord, but also to teach explicitly, as the same mother of you all and of us, to say: We believe in one God, Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, who was born of the Father before all ages, that is, from the substance of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be, both those in the heavens and those on earth; who for us men and for our salvation came down from the heavens and was incarnate from the Holy Spirit and Mary the Virgin and became man, was crucified for us under Pontius Pilate and suffered and was buried, and rose on the third day according to the scriptures, and ascended into the heavens and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead, whose kingdom will have no end.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα οὕτως λέγοντες","severity":"info","text":"This passage continues the direct exhortation from the previous section, now addressing the faithful and orthodox directly with an imperative.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καθολικῆς ἐκκλησίας","severity":"info","text":"The phrase 'catholic church' here refers to the universal church, not yet a denominational label, but a claim to apostolic continuity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα","severity":"info","text":"This is a close parallel to the Niceno-Constantinopolitan Creed, with expansions on the Son's generation and consubstantiality, reflecting Epiphanius' anti-Arian polemic.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁμοούσιον τῷ πατρί","severity":"info","text":"The term 'homoousios' was central to the Nicene orthodoxy (325 CE) and is here used to assert the Son's full divinity against Arian subordinationism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς ἐν κυρίῳ","severity":"info","text":"This instruction to teach the creed to catechumens reflects the catechetical practice of the late fourth century, where the creed was delivered orally before baptism.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"†","severity":"caution","text":"The obelus (†) in the Greek text marks a textual crux; the phrase 'τὸ πιστεύειν' may be corrupt or a scribal insertion, though the sense remains clear.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πιστεύειν τοῖς ἑαυτῶν υἱοῖς ἐν κυρίῳ' is ambiguous: it could mean 'the belief to their own sons in the Lord' or 'the belief in the Lord to their own sons'; the obelus suggests a textual issue."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τὸ κύριον καὶ ζωοποιόν, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, τὸ σὺν πατρὶ καὶ υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν· εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν, προσδοκῶμεν ἀνάστασιν νεκρῶν καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. ἀμήν. τοὺς δὲ λέγοντας ἦν ποτε ὅτε οὐκ ἦν καὶ πρὶν γεννηθῆναι οὐκ ἦν ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι ἢ ῥευστὸν ἢ ἀλλοιωτὸν τὸν τοῦ θεοῦ υἱόν, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Καὶ αὕτη μὲν ἡ πίστις παρεδόθη ἀπὸ τῶν ἁγίων ἀποστόλων καὶ * ἐν ἐκκλησίᾳ τῇ ἁγίᾳ πόλει ἀπὸ πάντων ὁμοῦ τῶν τότε ἁγίων ἐπισκόπων, ὑπὲρ τριακοσίων δέκα τὸν ἀριθμόν. Ἐπειδὴ δὲ ἐν τῇ ἡμετέρᾳ γενεᾷ ἀνέκυψαν ἄλλαι τινὲς αἱρέσεις ἀλλεπάλληλοι, τουτέστιν ἐπὶ χρόνου Οὐαλεντινιανοῦ καὶ Οὐάλεντος τῶν βασιλέων κατὰ τὸ δέκατον αὐτῶν τῆς βασιλείας ἔτος καὶ πάλιν κατὰ τὸ ἕκτον ἔτος Γρατιανοῦ, τουτέστιν ἐν τῷ ἐνενηκοστῷ ἔτει Διοκλητιανοῦ τοῦ τυράννου, τούτου χάριν ὑμεῖς τε καὶ ἡμεῖς καὶ πάντες οἱ ὀρθόδοξοι ἐπίσκοποι καὶ συλλήβδην πᾶσα ἡ ἁγία καθολικὴ ἐκκλησία πρὸς τὰς ἀνακυψάσας αἱρέσεις ἀκολούθως τῇ τῶν ἁγίων ἐκείνων πατέρων προτεταγμένῃ πίστει οὕτως λέγομεν, μάλιστα τοῖς τῷ ἁγίῳ λουτρῷ προσιοῦσιν, ἵνα ἀπαγγέλλωσι καὶ λέγωσιν οὕτως· Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα,","english":"and in the Holy Spirit, the Lord and life-giver, who proceeds from the Father, who is worshipped and glorified together with the Father and the Son, who spoke through the prophets; in one holy catholic and apostolic church; we confess one baptism for the remission of sins, we look forward to the resurrection of the dead and the life of the world to come. Amen. But those who say there was once when he was not, and before he was begotten he was not, or that he came into being from non-existent things, or that he is from another hypostasis or ousia, or that the Son of God is mutable or alterable, these the catholic and apostolic church anathematizes. And this faith was handed down from the holy apostles and in the church in the holy city by all the holy bishops of that time together, more than three hundred and ten in number. Since in our generation certain other heresies have arisen one after another, that is, in the time of Valentinian and Valens the emperors in the tenth year of their reign and again in the sixth year of Gratian, that is, in the ninetieth year of Diocletian the tyrant, for this reason you and we and all the orthodox bishops and the whole holy catholic church collectively, in accordance with the previously set faith of those holy fathers, speak thus, especially to those approaching the holy bath, that they may declare and say thus: We believe in one God, Father Almighty,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ αὕτη μὲν ἡ πίστις παρεδόθη","severity":"info","text":"The passage transitions from a creedal statement to a historical note on the transmission of the faith, then to a contemporary context of heresies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεως","severity":"info","text":"Hypostasis (ὑπόστασις) is a key theological term in Trinitarian debates, here used to reject the notion that the Son is from another hypostasis or ousia.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν τῷ ἐνενηκοστῷ ἔτει Διοκλητιανοῦ","severity":"info","text":"The reference to the ninetieth year of Diocletian (i.e., 374 CE) and the reigns of Valentinian, Valens, and Gratian dates the composition to the late 370s.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναθεματίζει","severity":"info","text":"The anathema formula against Arian and Eunomian positions reflects the post-Nicene conciliar practice of condemning specific Christological errors.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπὲρ τριακοσίων δέκα","severity":"info","text":"The mention of more than 310 bishops alludes to the First Council of Nicaea (325 CE), though the actual number was about 318; the variant may reflect a different tradition.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ * ἐν ἐκκλησίᾳ","severity":"caution","text":"The asterisk in the Greek text indicates a textual corruption or lacuna; the phrase likely originally read 'καὶ ἐν ἐκκλησίᾳ τῇ ἁγίᾳ πόλει' (and in the church in the holy city).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῇ ἁγίᾳ πόλει' (in the holy city) could refer to Jerusalem or Constantinople; the context suggests Jerusalem as the site of the apostolic council."],"confidence":"high","notes":[]},{"i":233,"ref":"p233","source":"πάντων ἀοράτων τε καὶ ὁρατῶν ποιητήν· καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ θεοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ, ὁρατά τε καὶ ἀόρατα, τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα τουτέστι γεννηθέντα τελείως ἐκ τῆς ἁγίας Μαρίας τῆς ἀειπαρθένου διὰ πνεύματος ἁγίου, ἐνανθρωπήσαντα τουτέστι τέλειον ἄνθρωπον λαβόντα, ψυχὴν καὶ σῶμα καὶ νοῦν καὶ πάντα εἴ τι ἐστὶν ἄνθρωπος χωρὶς ἁμαρτίας· οὐκ ἀπὸ σπέρματος ἀνδρὸς οὐδὲ ἐν ἀνθρώπῳ γεγονότα, ἀλλ' εἰς ἑαυτὸν σάρκα ἀναπλάσαντα εἰς μίαν ἁγίαν ἑνότητα· οὐ καθάπερ ἐν προφήταις ἐνέπνευσέ τε καὶ ἐλάλησε καὶ ἐνήργησεν, ἀλλὰ τελείως ἐνανθρωπήσαντα· «ὁ γὰρ Λόγος σὰρξ ἐγένετο», οὐ τροπὴν ὑποστὰς οὐδὲ μεταβαλὼν τὴν ἑαυτοῦ θεότητα εἰς ἀνθρωπότητα, εἰς μίαν δὲ συνενώσας ἑαυτοῦ * ἁγίαν τελειότητά τε καὶ θεότητα· εἷς γάρ ἐστιν κύριος Ἰησοῦς Χριστὸς καὶ οὐ δύο, ὁ αὐτὸς θεός, ὁ αὐτὸς κύριος, ὁ αὐτὸς βασιλεύς· παθόντα δὲ τὸν αὐτὸν ἐν σαρκὶ καὶ ἀναστάντα καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς ἐν αὐτῷ τῷ σώματι, ἐνδόξως καθίσαντα ἐν δεξιᾷ τοῦ πατρός, ἐρχόμενον ἐν αὐτῷ τῷ σώματι ἐν δόξῃ κρῖναι ζῶντας καὶ νεκρούς· οὗ τῆς βασιλείας οὐκ ἔσται τέλος. καὶ εἰς τὸ ἅγιον πνεῦμα τὸ λαλῆσαν ἐν νόμῳ καὶ κηρῦξαν ἐν τοῖς προφήταις, καταβὰν ἐπὶ τὸν Ἰορδάνην, λαλοῦν ἐν ἀποστόλοις, οἰκοῦν ἐν ἁγίοις.","english":"maker of all things invisible and visible; and in one Lord Jesus Christ, the Son of God, only-begotten, born of God the Father, that is, from the substance of the Father, God from God, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be, both those in the heavens and those on earth, visible and invisible, who came down for us humans and for our salvation and was incarnate, that is, fully born of holy Mary the ever-virgin through the Holy Spirit, having become man, that is, having taken a perfect human being, soul and body and mind and everything that is human without sin; not from the seed of a man nor having come into being in a man, but having refashioned flesh into himself into one holy unity; not as he inspired and spoke and acted in the prophets, but having become fully man; for the Word became flesh, not having undergone change nor having transformed his own divinity into humanity, but having united into one his own holy perfection and divinity; for the Lord Jesus Christ is one and not two, the same God, the same Lord, the same king; the same having suffered in the flesh and having risen and having ascended into the heavens in that same body, having sat gloriously at the right hand of the Father, coming in that same body in glory to judge the living and the dead; of whose kingdom there will be no end. And in the Holy Spirit, who spoke in the law and proclaimed through the prophets, who descended upon the Jordan, who speaks in the apostles, who dwells in the saints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον τῷ πατρί","severity":"info","text":"The term 'homoousios' (consubstantial) is a key Nicene theological term asserting that the Son is of the same substance as the Father, not merely similar.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ Λόγος σὰρξ ἐγένετο","severity":"info","text":"This is a direct quotation of John 1:14, 'And the Word became flesh', used here to support the incarnation without change of divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τῆς οὐσίας τοῦ πατρός","severity":"info","text":"The phrase 'from the substance of the Father' echoes the Nicene Creed's 'ἐκ τῆς οὐσίας τοῦ πατρός', reinforcing anti-Arian orthodoxy.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἷς γάρ ἐστιν κύριος Ἰησοῦς Χριστὸς καὶ οὐ δύο","severity":"info","text":"This passage forms a chiastic structure emphasizing the unity of Christ's person against Nestorian or adoptionist interpretations.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καὶ εἰς τὸ ἅγιον πνεῦμα","severity":"info","text":"The extended pneumatology here, including the Spirit's descent at the Jordan and dwelling in saints, reflects late 4th-century debates on the Holy Spirit's divinity.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁγίαν τελειότητά τε καὶ θεότητα","severity":"caution","text":"The phrase 'holy perfection and divinity' is ambiguous: it may refer to Christ's own attributes or to a unity of natures; the translation opts for the former.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἁγίαν τελειότητά τε καὶ θεότητα' could be read as two distinct attributes or as a hendiadys; the translation takes it as two. The Coptic Vorlage is not extant, so the Greek text is the primary witness."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"οὕτως δὲ πιστεύομεν ἐν αὐτῷ ὅτι ἐστὶ πνεῦμα ἅγιον πνεῦμα θεοῦ πνεῦμα τέλειον πνεῦμα παράκλητον, ἄκτιστον, ἐκ τοῦ πατρὸς ἐκπορευόμενον καὶ ἐκ τοῦ υἱοῦ λαμβάνον καὶ † πιστευόμενον. πιστεύομεν εἰς μίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν καὶ εἰς ἓν βάπτισμα μετανοίας καὶ εἰς ἀνάστασιν νεκρῶν καὶ κρίσιν δικαίαν ψυχῶν καὶ σωμάτων καὶ εἰς βασιλείαν οὐρανῶν καὶ εἰς ζωὴν αἰώνιον. τοὺς δὲ λέγοντας ὅτι ἦν ποτε ὅτε οὐκ ἦν ὁ υἱὸς ἢ τὸ πνεῦμα τὸ ἅγιον, ἢ ὅτι ἐξ οὐκ ὄντων ἐγένετο ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ ἢ τὸ ἅγιον πνεῦμα, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία, ἡ μήτηρ ὑμῶν τε καὶ ἡμῶν. καὶ πάλιν ἀναθεματίζομεν τοὺς μὴ ὁμολογοῦντας ἀνάστασιν νεκρῶν καὶ πάσας τὰς αἱρέσεις τὰς μὴ ἐκ ταύτης τῆς ὀρθῆς πίστεως οὔσας. Ὑμῶν δὲ καὶ τῶν ὑμῶν τέκνων, μακαριώτατοι, οὕτω πιστευόντων καὶ τὰς ἐκ ταύτης τῆς πίστεως ἐντολὰς ἐπιτελούντων ἐλπίζομεν ὑπερεύχεσθαι ἡμῶν πάντοτε ἔχειν μερίδα καὶ κλῆρον ἐν τῇ αὐτῇ πίστει καὶ ἐν τῷ κλήρῳ τῶν αὐτῆς ἐντολῶν. καὶ εὔχεσθε ὑπὲρ ἡμῶν ὑμεῖς τε καὶ πᾶς ὁ οὕτως πιστεύων καὶ τὰς ἐντολὰς τοῦ κυρίου φυλάττων ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ δόξα τῷ πατρὶ σὺν ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. Ἕως ὧδε, ἀγαπητοὶ ἀδελφοί, ἡ βραχύτης ἡμῶν καὶ ἀσθενὴς τῆς διανοίας δύναμις ἠναγκάσθη φθάσαι, τῆς ὑμῶν καλοκαγαθίας προτρεψαμένης ἡμᾶς εἰ καὶ ἀνικάνους ὑπὲρ τὸ ἑαυτῶν μέτρον παριστᾶν, ὥστε δέεσθαι βοηθείας, ἐπεκτεινομένους· ἀλλὰ πάντα οἶδεν ὁ ἐν οὐρανῷ πιστός.","english":"Thus we believe in him, that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Paraclete, uncreated, proceeding from the Father and receiving from the Son and † believed. We believe in one catholic and apostolic church, and in one baptism of repentance, and in the resurrection of the dead, and in the just judgment of souls and bodies, and in the kingdom of heaven, and in eternal life. But those who say that there was once when the Son or the Holy Spirit was not, or that he came into being from non-existent things, or who assert that the Son of God or the Holy Spirit is from another hypostasis or substance, or is mutable or changeable, these the catholic and apostolic church, the mother of you and of us, anathematizes. And again we anathematize those who do not confess the resurrection of the dead and all heresies that are not from this right faith. But for you and your children, most blessed ones, believing thus and fulfilling the commandments from this faith, we hope that you will always pray for us, that we may have a share and portion in the same faith and in the portion of its commandments. And pray for us, both you and everyone who believes thus and keeps the commandments of the Lord in Christ Jesus our Lord, through whom and with whom glory to the Father together with the Holy Spirit unto the ages of ages. Amen. Thus far, beloved brothers, our brevity and the weak power of our mind has been compelled to reach, with your goodness urging us, even if we are incapable beyond our own measure to present, so as to need help, being extended; but the faithful one in heaven knows all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα παράκλητον","severity":"info","text":"The phrase 'πνεῦμα παράκλητον' (Paraclete Spirit) echoes John 14:16-17, but here it is part of a credal list of attributes of the Holy Spirit, emphasizing its role as comforter and advocate.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ τοῦ πατρὸς ἐκπορευόμενον καὶ ἐκ τοῦ υἱοῦ λαμβάνον","severity":"info","text":"This phrase describes the Holy Spirit as proceeding from the Father and receiving from the Son, reflecting a theological position that anticipates later debates about the Filioque, though the text is ambiguous about the nature of the Son's involvement.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† πιστευόμενον","severity":"caution","text":"The obelus (†) before 'πιστευόμενον' indicates a textual corruption or uncertain reading in the manuscript; the intended word may be 'πεμπόμενον' (sent) or another term, affecting the understanding of the Spirit's relation to the Son.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναθεματίζει","severity":"info","text":"The anathemas against those denying the Son's or Spirit's eternal existence or asserting different substance echo the anti-Arian stance of the Nicene Creed (325) and its later expansions, reflecting Epiphanius's role in fourth-century Trinitarian controversies.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕως ὧδε","severity":"info","text":"The phrase 'Ἕως ὧδε' (Thus far) marks a clear structural break, concluding the credal and anathematizing section and transitioning to a personal, epistolary conclusion where Epiphanius addresses his readers directly.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ μήτηρ ὑμῶν τε καὶ ἡμῶν","severity":"info","text":"The description of the church as 'mother of you and of us' reflects a common patristic ecclesiology, emphasizing the church's maternal role in nurturing faith and unity, a theme later influential in Eastern Christian self-understanding.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τοῦ υἱοῦ λαμβάνον' is ambiguous: it may mean the Spirit receives from the Son in a temporal or economic sense, or it could imply a more substantial relation; the textual corruption at '† πιστευόμενον' further complicates interpretation.","The identity of 'the faithful one in heaven' (ὁ ἐν οὐρανῷ πιστός) at the end is ambiguous—likely God, but possibly Christ or a saint."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"πλὴν εἰρήνη παντὶ τῷ στοιχοῦντι τῷ κανόνι τούτῳ τῆς ἀληθινῆς καὶ ὀρθοδόξου ταύτης πίστεως καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ. ἀσπάσασθε πάντας τοὺς ἁγίους ἐν κυρίῳ. ἀσπάζονται ὑμᾶς οἱ τοῦ κυρίου δοῦλοι, μάλιστα δὲ ἐγὼ ὁ Ἀνατόλιος ὁ γράψας τοῦτο τὸ βιβλίον τοῦ Ἀγκυρωτοῦ ἐπονομασθέντος λόγου καὶ ἐρρῶσθαι ὑμᾶς ἐν κυρίῳ εὔχομαι.","english":"But peace to everyone who adheres to this rule of the true and orthodox faith, and to the Israel of God. Greet all the saints in the Lord. The servants of the Lord greet you, and especially I, Anatolius, who wrote this book of the discourse called the Ancoratus, and I pray that you be strong in the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν εἰρήνη παντὶ τῷ στοιχοῦντι τῷ κανόνι τούτῳ","severity":"info","text":"This closing formula signals the end of the creedal exposition and extends a blessing to those who adhere to the rule of faith.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀνατόλιος","severity":"info","text":"Anatolius identifies himself as the scribe of the Ancoratus, not the author Epiphanius. This is a subscription typical of ancient manuscripts.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἀγκυρωτοῦ ἐπονομασθέντος λόγου","severity":"info","text":"The title 'Ancoratus' (the Anchored) is given here as the name of the discourse, confirming the work's self-designation.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ","severity":"info","text":"The phrase 'Israel of God' likely refers to the faithful community, a common trope in early Christian literature drawing on Pauline usage (cf. Gal 6:16).","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀσπάζονται ὑμᾶς οἱ τοῦ κυρίου δοῦλοι","severity":"info","text":"The greeting exchange between the scribe and the readers reflects a liturgical or epistolary convention, indicating the text's use in communal reading.","cites":[{"key":"ed:khazarzar-epiphanius-ancoratus","label":"source edition: Ancoratus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Ancoratus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]}]}